屏東平原熟番與漢人互動關係：以老埤老祖信仰為中心;Relationship Between Shu-Fan and Han Chinese in Pingtung Plain: A Case Study of Laozu in Lao-pi Village

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题名:	屏東平原熟番與漢人互動關係：以老埤老祖信仰為中心;Relationship Between Shu-Fan and Han Chinese in Pingtung Plain: A Case Study of Laozu in Lao-pi Village
作者:	施妤靜;Shin, Yu-Jing
贡献者:	歷史研究所
关键词:	屏東平原;熟番;下淡水社;老埤祖信仰;馬卡道族;身分認同;Pingtung Plain;Shu-Fan;Xia-dan-shui she;ancestral spirits;Makatao;self-identify
日期:	2017-08-22
上传时间:	2017-10-27 16:18:05 (UTC+8)
出版者:	國立中央大學
摘要:	清代鳳山八社熟番受到外來勢力的影響，陸續遷移至下淡水溪平原(屏東平原)山腳地帶，形成新的生活空間。本文以今屏東縣內埔鄉老埤村的老祖信仰為個案，說明下淡水社遷移後與周遭的族群關係與老祖信仰變遷。首先，透過清代歷史文獻、古文書與日治時期的調查資料，得知下淡水社人受到漢移民的開墾與乾隆年間隘、屯制度等影響，逐漸往山腳地帶移動，在今老埤村形成新的聚落。至清末期間，老埤下淡水社人受到閩、粵間的土地糾紛、天主教信仰的傳入，以及與鄰近傀儡番(今排灣族)的文化交流，使得老祖信仰不同於往且帶有多元的文化元素。其次，從日治時期的戶籍調查資料得知，老埤熟番對自我的身分認同，到日治末期仍然清楚本身為馬卡道族(Makatao)。戰後(1946)，老祖大型祭典停辦後，熟番後裔將家中的「酐仔神」移往老祖祠擺放；相對於客家信仰五穀宮的成立，顯示族群勢力變化，具體反映在老祖信仰的式微。 ;During the Qing dynasty, Shufan of the Feng-Shan Eight Tribes gradually moved to the hillside areas of Pingtung Plain and developed a new living space. This study explored the ancestral spirits of villagers living in Lao-pi, Neipu, Pingtung and examined the relationship of the Xia-dan-shui-she (下淡水社) with other ethnic groups, the changes of in their Laozu (ancestral spirits) , and their self-identity under the influence of the Han Chinese. According to historical archives from the Qing dynasty and the Japanese colonial era, the indigenous people of Xia-dan-shui-she gradually moved to the hillside areas for their new settlements in today’s Lao-pi Village because of the reclamation of the Han Chinese immigrants and the protection system implemented by the regime of Qianlong . However, because of land disputes between the Holo and Hakka, the introduction of Catholic beliefs, and the cultural influence of Puppet Fan (today’s Payuan aborigines) culture during the late Qing dynasty, the ancestral spirits of the Xia-dan-shui people in Lao-pi Village changed and became diverse. A review on the household registration information from Japanese colonial era reveals that Shufan in Lao-pi Village considered themselves to be the Makatao aborigines until the end of the Japanese colonial era. After World War II, their large ancestral festival was no longer held and the descendants of Shufan eventually moved the Goddness of Bottle to an ancestral temple. Compared with the belief of Hakka and the establishment of the Grain Temple, the ancestral belief of Makatao declined, reflecting the change of influences from different ethnic communities.
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