革故鼎新──1930年代廖漢臣的文學理念與實踐

The Concept and Practice of Literature by Liao Han-Chen in 1930s

在1930 年代新舊文學交替之際，廖漢臣從最初對舊文學的批判、反迷信主題的書寫，轉而支持台灣固有文化的民間文學整理。到底是什麼原因，促使他對台灣話文的觀感有所改變，進而投入民間文學的整理？而廖漢臣對民間文學的看法，特別是在歌謠與新歌創作上，與其同時代的作家有何異同，這對他在新文學的創作上有何具體的影響？本文探討的重點方向。第一，受到1930 年代初期社會主義思潮的影響，以無產青年自居的廖漢臣，如何透過「反迷信」主題書寫，表達對傳統社會不良的習俗批判。第二，1933 年廖漢臣從最初反對台灣話文的氣勢有了明顯的轉變。其思想如何變化？從文壇發展的動向及台語流行曲的興起來探討。而廖漢臣對民間文學的看法，特別是在歌謠的界定，與其同時代的作家有何差異？第三，廖漢臣對民間故事的整理，表現的特色為何？他如何將民間文學的素材，運用在其新文學的創作上。

At the turn of the old and new literature in the 1930s, Liao Han-Chen turned from theinitial criticism of the old literature to the writing of the anti-superstition theme andsupported the folklore reorganization of Taiwan’s inherent culture. In the end what causedhis concept on the Taiwanese literature to have changed, and then to collect and edit thefolklore? Also, how different and similare are Liao Han-Chen’s views on folklore,especially in the folksongs and new songs, as compared with his contemporaries writers?what was the impact on his creation of the new literature? This paper discusses thefollowing questions. Firstly, thanks to the influence of socialism in the early 1930s, LiaoHan-Chen, a young proletarian, wrote his own criticism of the bad customs of traditionalsociety through the theme of “anti-superstition.” Secondly, in 1933 Liao Han-Chen, fromthe initial opposition to the momentum of the Taiwan literature, underwent a markedchange. The problem is how he changed? From the development of literary circles and therise of Taiwanese popular song, how different were Liao Han-Chen’s views on folklore,especially in terms of the definition of folksongs from those of his contemporaries. Thirdly,what were the characteristics of Liao Han-Chen’s editing of the folklore? How did he usethe material of folklore in his new literary creation?