華化南國──論「南僑詩宗」丘菽園的遺民姿態

The study of the“Master Poet of the South”Qiu Shuyuan and his position as a cultural loyalist

丘菽園（1874-1941）是十九世紀末南洋詩壇重要人物，集晚清舉人、舊體詩人、維新志士、富商、報人及儒學運動者的身分於一身。傳世舊體詩一千四百餘首，被譽為「南僑詩宗」、「南洋才子」。
丘氏少年時期在福建海澄接受漢學教養，懷抱傳統文化意識，1892年因繼承家業而定居新加坡。丘氏習以漢詩記錄日常生活感觸及描摹南洋風土民情，詩作也呈現近現代文人間的唱和雅興及遺民心境。丘氏身處東西文明交匯的英國殖民地，受科學及民主精神啟蒙，多元文化衝擊，然而他仍肩負起「華化南國」之責，以儒家教養、古典詩教、辦報、興學、選詩刻書等行為，在南洋召喚與延續中華文化道統，彰顯獨特之境外遺民姿態。
本文立論於「遺民」及「離散漢詩」二個基點，配合生平資料考察丘氏於南洋之活動，審其言、觀其行，是否足以指涉「文化遺民」的言說心態及生命姿態？並進一步研析丘氏漢詩中的自我敘述，是否呈現遺民心境的變化軌跡？夾雜在異代之交的生命抉擇，離散境遇、遷徙型態對其身分認同與主體性的建立，產生了何種影響？以丘氏作為有意義的線索，探討海外文化遺民的生成語境和遺民意識的內涵。

Qiu Shuyuan (1874-1941) was an important figure in the Nanyang Poetry scene in the late nineteenth century, combining the identities of scholars of the Qing Dynasty, classical Chinese poets, reformers, rich merchants, journalists, and Confucian activists. He stayed over 1,400 old-style poems, known as“Master Poet of the South”and“Nanyang talent”.
When he was a teenager, he received his sinology education in Haicheng, Fujian province, and settled in Singapore in 1892 due to his inherited family business. His Han poetry captures daily emotions, depicts Nanyang’s customs, and the poems also present the singing and answering of modern literati and the mood of elegance and the cultural loyalists. Although Qiu is based on British colonies in Eastern and Western civilization, he is inspired by science, democracy, and multiculturalism, but he still assumes responsibility for the spread and promotion of Chinese culture in Singapore. He uses Confucian education, classical poetry, newspaper management, education promotion, selection of poetry and other habits, calls, and continued use of the Nanyang Chinese cultural system, highlighting the unique status of cultural loyalists from abroad.
Based on the two fundamental concepts of“cultural loyalist”and“diaspora poetry”, this article examines Qiu’s activities in Nanyang and his language and actions, and is it sufficient to refer to the attitude and position of a life of the“cultural loyalist”?Furthermore, if we look at the narration of Qiu’s poem, how can we describe the trajectory of changes in the state of cultural loyalist thought? What is the impact of life choices, discrete situations, and migration patterns on the identity and subjectivity of different generations? As an important indicator, the article examines the generative context of cultural loyalist remains abroad and the meaning of cultural loyalist remains.