完整後設資料紀錄
| DC 欄位 | 值 | 語言 |
|---|---|---|
| dc.contributor.author | 陳哲三 | |
| dc.contributor.other | Che-San Chen | |
| dc.date.accessioned | 2020-08-25T07:08:50Z | - |
| dc.date.available | 2020-08-25T07:08:50Z | - |
| dc.date.issued | 2012/10/31 | |
| dc.identifier.issn | 1682-587N | |
| dc.identifier.uri | http://dspace.fcu.edu.tw/handle/2376/2543 | - |
| dc.description.abstract | 本文旨在透過對丘逢甲所作〈老番行〉詩之解讀，論述丘氏對台灣中部平埔族的認知。_x000D_ 首先自丘氏住居的東勢，祖父經商的豐原，讀書的潭子筱雲山莊及後來居住的潭子柏莊，論定那都是巴則海族岸裏社的活動領域。因此詩中之「老番」即巴則海蔴薯舊社人。次透過「老番」口述，先訴康熙、乾隆時祖先助官軍平亂的光榮；次訴土地流失，無計謀生，不得不遷入內山埔裏社的情形；末訴在埔裏社，漢人又尾隨遷入，重操故技；官方開山撫番，熟不如生，備感冷遇的情形。在詩序及詩末，詩人除陪「老番」興嘆外，也希望理番撫番官員能聽到「老番」的歎_x000D_ 息聲。_x000D_ 從〈老番行〉詩，可確信丘逢甲對岸裏社的歷史很瞭解。他也對岸裏社的遭遇很同情，但他無可奈何，只有興嘆。雖然他不能實質的對岸裏社，對台灣原住民有幫助，但他為岸裏社留下可信的歷史，同時也展現他更寬大的胸襟，及較同時代的文人更豐富的同情心。 | |
| dc.description.sponsorship | 逢甲大學 | |
| dc.format.extent | 20 | |
| dc.language.iso | 中文 | |
| dc.relation.ispartofseries | 逢甲人文社會學報 | |
| dc.relation.isversionof | 第二十期 | |
| dc.subject | 老番行 | |
| dc.subject | 丘逢甲 | |
| dc.subject | 岸裏社 | |
| dc.subject | 平埔族 | |
| dc.subject | 台灣原住民族 | |
| dc.subject.other | Laofanxing | |
| dc.subject.other | Chiu, Feng-Jia | |
| dc.subject.other | the Anli tribe | |
| dc.subject.other | plain aborigine | |
| dc.subject.other | indigenous people | |
| dc.title | 從〈老番行〉論丘逢甲對台灣中部平埔族的認知 | |
| dc.title.alternative | An Exploration on Chiu, Feng-Jia’s Understanding of the Indigenous People in Central Taiwan through Laofanxing | |
| dc.type | 期刊篇目 | |
| dc.description.translationabstract | The paper explores Chiu, Feng-Jia’s understanding of the indigenous people in Central Taiwan by investigating one of his poems, Laofanxing._x000D_ First, because the places where Chiu had been--including Dongshi where he lived, Fongyuan where his grandfather had business, Xiaoyun Shanzhuang in Tanzi where he studied, and Buozhuang also in Tanzi where he relocated afterwards--all_x000D_ belonged to the territory of the Anli tribe of the Pazeh people, this paper therefore identified the “Laofan” (the old aborigine) in this poem as a member of the Mashujiu tribe of the Pazeh people. Second, through the Laofan’s tongue, this poem described the glory of his ancestors who aided the imperial armies to defeat rebels during the Kangxi and the Qianlong periods. The following portion of the poem narrated his_x000D_ people’s loss of land, their difficulties of life, and as a result their relocation to the_x000D_ remote area, Puli. The last part of the poem continued the story about how the Han people followed the steps of the Laofan’s people into Puli and redid the same tricks._x000D_ This part also comprised the unjust situation that the administrators privileged the_x000D_ uncivilized mountain aborigines over the acculturated plain aborigines during the_x000D_ process of reclamation and cultivation. In the preface and the end of this poem, the poet not only sympathized with the Laofan’s sorrows but also hoped that the administrators of Aborigine Affairs could hear the Laofan’s lamentation._x000D_ Through the poem, Laofanxing, it is clear that Chiu, Feng-Jia understood the history of the Anli tribe well, and he sympathized with the indigenous people of the Anli tribe who suffered from the wretched lot. However, he could not do anything but sympathize. Although Chiu did not actually help the people of the Anli tribe and other indigenous people in Taiwan, he kept an authentic history for them. Meanwhile, his_x000D_ work manifested his open-mindedness and deeper sympathy than his scholarly coevals. | |
| 分類: | 第20期 | |
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