題名:一個傳統農村家庭的人神關係
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- 資料類型：
- 來源資料庫:學位論文
- 著作者：
- 創作者名稱:葉鴻洲
- 主題與關鍵字：
- 主要分類:民俗傳說
- 中文關鍵詞:臺灣
- 中文關鍵詞:民間傳說
- 中文關鍵詞:風水
- 中文關鍵詞:豬母稅
- 中文關鍵詞:招贅
- 中文關鍵詞:童養媳
- 中文關鍵詞:乩童
- 中文關鍵詞:神明
- 中文關鍵詞:祖先崇拜
- 外文關鍵詞:Taiwan
- 外文關鍵詞:feng-shui
- 外文關鍵詞:female pig tax
- 外文關鍵詞:dang-gi/ki-tong
- 外文關鍵詞:sing-ming
- 外文關鍵詞:folk belief in Taiwan
- 外文關鍵詞:ancestor worship
- 外文關鍵詞:uxorilocal marriage
- 外文關鍵詞:tong-yang-xi
- 描述：
- 頁碼:113
- 中文摘要:台灣農村社會的人神關係，涵蓋了神、鬼、祖先的民間信仰，本文將以一個台灣傳統農村家庭的人神關係為主軸，紀錄當代農村社會的生活現象、風情習俗及民間信仰，探究人神之間那種相互依賴、排斥、合離悲歡的複雜關係。 第一章緒論，是作者論述自己的家庭故事和問題研究的說明，其中包涵故事背景、田野概述以及問題探究。從第二章節開始即以第三人稱論述本研究的現場文本，文章結構主要以葉家族人口述和田野報導人所見所聞相互結合，故事情節闡述一個農村家族的沿起、日據末光復初農村社會的生活狀況、大家長入贅鄭家，長子因「抽豬母稅」而從母姓、以及台灣當代童養女制度、風俗民情對葉家族人的影響。1950年韓戰爆發、美援入台，使得葉家的紡織業因而受益，從貧窮到富裕，改變了葉姓家族的人際與社群關係，然而葉家原本單純的家庭親情，因長子鄭隨的事業有成迎娶二房，引發婆媳、兄弟妯娌之間的緊張關係，最後導致家庭失序。鄭隨選擇結束紡織廠的營運，帶著二房和剛出生四個月的兒子，離開故鄉遠赴花蓮定居。就在鄭隨離鄉的第二年，他十八歲的長子自殺了。這一連串的家庭失序和不幸，衝擊葉家族人，他們相信這一切禍端起因於父親入贅鄭家；所引發錯綜複雜非血緣的親屬關係，導致葉家祖先的不悅。於是他們決定將長兄的「鄭」姓改回「葉」姓，並且為了安撫、排解或壓抑神主牌的糾紛，葉家族人迎請鄉土神明媽祖、太子爺、法主公，安座廳堂神龕。然而神主牌內，兩姓祖先的糾紛就此解決了嗎？安座葉家的神明〝法主公〞附身次子葉金湖，而葉金湖的成乩、法主公顯神威、法玄宮廟宇的興建；讓我們看到一則鄉土神明在葉家廳堂和聚落間創生的傳奇。然而到921大地震和高速公路的興建之後，法玄宮的香火隨即式微，村民相信這是大自然的變化和人為破壞更動了當地的風水。法玄宮廟宇從興旺到冷爐，葉家族人又似乎隱約感覺到祖先牌位內的矛盾和不安。 最後結論為本研究的研究文本，是身為葉姓家族成員的研究者，分析故事本身所引發的問題癥結，以及當事者身處在親屬血緣和複雜的姓氏關係中；對於祖先崇拜的觀念和意識，並據此探究一個傳統農村家庭的人神關係。
- 英文摘要:The relationship between humans and deities(sing-ming) in rural Taiwanese society is a type of folk belief with deities(sing-ming), ghosts and ancestral spirits. This report will examine the human-deity(sing-ming) relationship of a traditional rural Taiwanese family as the main axle to record the life phenomenon, the customs and the folk religions of present rural society. It’s a kind of complex relationship of interdependence, like and dislike, meeting, departing, happiness or sadness. The first chapter is the introduction. The author elaborates on his own family story and explains the research of some questions. It includes the story background, field investigation outline and questions researched. From the second chapter, he starts to elaborate in the third person. The structure of this article is basically combined by the Ye families’ storytelling and what the field investigation reporter heard and saw. The story is about a rural family and the living style when the Japanese departed Taiwan. The leader of the Ye family married the daughter of the Zheng family, and lived over the wife’s home(It’s called uxorilocal marriage). His first son had to follow the mother’s family name. It’s known as the “ female pig tax”. The story also talks about the customs of adopting the daughter-in-law when they were small at that time in Taiwan(It is so called tong-yang-xi). We can see how these customs influenced the Ye family. In 1950, The Korean War erupted and American aid came to Taiwan. All these events helped the Ye family’s textile factory. Their factory expanded from family labor style to a textile mill with more than 200 workers. From poor to rich, the interpersonal and social group relationship of the Ye family also changed. Besides, the simple, pure family love in the Ye family became disordered because the eldest son Zheng Sui married a second wife after his success. This marriage caused tension between the mother, sister-in-laws and daughter-in-law. Finally, the situation in the family was out of control. Zheng Sui decided to leave the textile factory business, and took his second wife and four-month-old son to Hualien, away from his hometown. In the second year after Zheng Sui left, his 18-year-old first son committed suicide. Thus a succession of disorders and tragedies impacted the Ye family. They believed that all these troubles began from the time when the father married into the Zheng family and followed their family name. That marriage initiated complicated non-blood relative relations which caused unhappiness among the Ye ancestor worships. So, they decided to change the eldest brother’s family name from ”Zheng” back to “Ye”, for comforting, mediating or constraining the ancestor worships’ disputes. The Ye families welcome some local deities(sing-ming) home, like Ma Zu, Tai Zi Ye, Fa Zhu Gong. Could this solve the problem between two family ancestor worships? The local deity(sing-ming) “Fa Zhu Gong” put his spirit into the second son Ye Jin-Hu. (This is so called “Ji”). This deity(sing-ming) showed his power and the power pushed the construction of his temple “ Fa-Xuan-Gong”. This let us see a legend that the local deity(sing-ming) created from the Ye’s family main hall. However, after the 921 big earthquakes and highway construction, Fa-xuan-Gong declined immediately. The villagers believed this is because the natural change and artificial destruction changed the local Feng Shui. From popular to cold stove, the change of Fa-Xuan-Gong made the Ye family start to feel the conflict and agitation of their ancestor worships spirit. The final conclusion of this report is that the researcher who is one of the Ye family members tries to analyze the point of all the problems in this story, and the consciousness and awakening to the ancestor worships’ respecting when you are under a complex relationship of relatives, blood, and family names. Finally based on this to research the human-deity(sing-ming) relationship in a traditional rural family.
- 出版者：
- 主要出版者:國立東華大學族群關係與文化研究所碩士在職專班
- 出版地:花蓮縣壽豐鄉
- 日期：
- 出版日期:2007-01
- 語言：
- 語文:中文
- 關聯：
- 全文電子檔:http://etds.ncl.edu.tw/theabs/service/say.jsp?FT=Y&id=095NDHU5577003
- 管理權：
- 典藏單位:國家圖書館
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