| 摘要: | 小琉球為一隆起珊瑚礁島嶼，不僅土壤貧瘠，也缺乏常流河。在氣候方面，每年侵襲台灣的颱風中，有近半的比率會路經該嶼，如此自然環境的限制，對於該嶼的原始產業而言，造成了相當程度的影響。在漁業資源方面，由於該嶼擁有珊瑚礁海岸，附近海域亦終年有黑潮支流與南海海流兩股暖流流經，因此漁業資源也相當豐富，加上距離台灣頗近，故仍能吸引漁民徙來。本文即欲深究小琉球在漢人移入後，嶼民如何在不同的時間脈絡下，展現出不同的社會與經濟型態；並企圖建構該嶼在社會、經濟變遷的歷史意識與時代意義。
在漢人移居之前，該嶼原屬原住民的世界。不過，嶼上的原住民卻因為當時入據大員的荷人，於1633年起的連續六次征討而完全遭到屠殺和遷徙的命運。人去嶼空的小琉球，在荷蘭殖民當局的諸多考量下，以村莊包稅的方式贌予漢人，成為漢人移入之契機。
就清代漢人徙居小琉球的戶數成長情形而言，基本上呈現出1720-1760及1770-1800兩個高峰期，也大致受到清代的移民政策與海禁政策相當程度的牽制。徙入的漢人，祖籍大多集中於福建晉江，其中在1904年佔大寮角頭姓氏比例達76%的洪姓，大多從晉江縣烏林鄉（即今英林鄉）移入；佔白沙尾姓氏比率達32.2%的蔡姓，大多從晉江縣呂厝鄉移入；佔杉板路姓氏比率達20.8的林姓，則大多於南安縣橋頭鄉移入；佔天台姓氏比率達56.5%的陳姓，則主要來自晉江縣呂厝鄉。移入的漢人，不僅從原鄉攜來香火，更因為經常有「水流屍」漂著，而為之立祠供奉。至於造成該嶼寺廟林立的原因，則是透過歷科迎王祭典中，科巡「大千歲」對「家內佛仔」及「無主孤魂」的冊封有關。至今小琉球的寺廟已經發展成具有公廟—角頭廟—小角頭廟—私人廟性質的階層關係。
就該嶼的生產型態而言，在1904年仍有高達八成以上嶼民的職業兼具半農半漁性質，可說受到傳統漁業技術的限制仍大。直到日治以後，嶼民不僅因漁船的動力化而逐漸擴大漁場和生活圈，更因殖民政府的南進政策，而先後獲得補助建造燈塔和避難港等相關建設。在漁業技術的發展方面，殖民政府主要透過水產與漁場調查事業的展開、冷藏技術的改良及無線電技術的發展等現代化的過程，使得嶼民有機會銜接傳統與現代社會間漁業技術上的斷裂層面。日治時代的漁業發展對該嶼社會經濟的影響，除了可從漁業組合會員人數的成長及漁業從業比率的倍數成長等趨勢發展看出外，更可以該嶼於昭和年間的鳩資建造交通船—「琉球丸」及脫離東港溪流域迎王系統而獨立舉辦，作為該嶼一體感形成之具體指標。然而，該嶼在日治時代的社會經濟變遷，除了和漁業技術的提升，而得以累積經濟實力外，亦與殖民政府的介入統治有相當程度的關聯，其中又以庄役場、公學校和各種組合對嶼民公共人格的形塑影響最大，可說均是奠定日後獨立舉辦迎王祭典、祭典動員及爭取嶼民認同基礎的關鍵因素。
As an island of carol reef, Xiao-liu-qiu has sterile soil and scarce river. Also, Xiao-liu-qiu is the common route for typhoons which endanger Taiwan every year. As a result, Xiao-Liu-Qiu’s primitive industry is affected in certain degree. On the other hand, there are abundant fishery resources in this island due to its seashore of carol reef and the two affluents from Kuroshio and South China Sea respectively. In addition, its nearness to Taiwan is another reason to attract fishermen from Taiwan.
This paper, based on time thread, tries to discuss the variety of society and economy in Xiao-liu-qiu. In fact, this island was original to aboriginals before Han people’s immigration. However, the aboriginals had been gradually either slaughtered or moving out under Dutch colonial government’s oppression since 1633. Under this situation, Dutch rented this land to Han people for exploitation.
The periods of 1720~1760 and 1770~1800 hit historical record of population in Xiao-liu-qiu, attributing to the implement of immigration and sea-crossing policies by Manchu government. Han people, who moved in Xiao-liu-qiu, mostly came from Jin-jiang county of Fukien province. Among them, the Hongs, who shared 76 percent of population in Da-liao-jiao-tou, mostly came from Wu-lin Township. The Tsais, who shared 32.2 percent of population in Bai-sha-wei, mostly came from Lu-cuo Township. The Lins, who shared 20.8 percent in Shan-ban-lu, are mostly from Qiao-tou Township of Nan-an. The Chens, who shared 56.6 percent in Tian-tai, mostly came from Lu-cuo also.
Meanwhile, the immigrants of Han brought their worships from their hometowns.Besides, since floating bodies were common sight, they were eventually worshiped in the temples.As to the reason for a forest of temples in Xiao-liu-qiu is “Da-qian-sui”,reated the gods worshiped in islanders’ houses and homeless ghosts through regular Wang-ye greeting fiesta. Nowadays, there is a hierarchy among various temples: public temple- jiao-tou temple- subgak-tau temple-private temple.
In regard of Xiao-liu-qiu’s production type, 80 percent of population was engaged in both fishery and agriculture in 1904. With this statistics, we can see very clearly that their production was considerably limited by traditional fishery techniques. The fishery grounds and their living circle, however, gradually expanded until Japanese period due to the invention of fishery automation. Thanks to Japanese government’s Southing Policy, Xiao-liu-qiu was subsidized to build lighthouses and ports of distress. Concerning fishery technique development, Japanese government mainly conducted survey on marine products and fishery grounds and also improved cold preservation and wireless techniques, which bridged the fishery technique gap between tradition and modern. In Japanese period, Xiao-liu-qiu’s social economy was greatly influenced by its fishery development based on the following aspects. Firstly, the number of fishery membership and fishery engagement dramatically jumped to multiple. Secondly, the islanders raised capital to construct vessel, entitled as Liu-qiu-wan, during Zao-ho period. Third, islanders independently hold “Wang-ye” greeting fiesta from Don-kong river basin area. The above examples practically illustrate that the islanders had developed cohesion among them. On the other hand, besides the upgrading of fishery techniques, Japanese government’s involvement, such as village service organization, public schools and various associations, has something to do with this island’s social change, which contribute to islanders’ forming self-identity and further hold “Wang-ye” greeting fiesta and mobilization for fiesta. |
