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作 者:王琛发 Wang Chenfa
机构地区:[1]闽南师范大学闽南文化研究院,福建漳州363000
出 处:《闽台文化研究》2020年第1期53-67,共15页Fujian-Taiwan Cultural Research
摘 要:直至20世纪上半叶,槟城各"姓氏桥"等闽南人聚落、族亲"公司",都体现着闽地宗族村子在当地的延伸;村里个别家庭成员常会有"一个宗族社会,跨海多处土地"的观念,轮流去"我家"各地房子居住谋生,也会把本村与当地一视同仁的意识为村社在各处之"本境"。于是槟城1841年《福建义冢碑记》便有以各"家"名义联合设置墓园的,而各"家"又是以本村神灵或老庙名称设立"公司"处理族亲事务。这些主要属于海澄和同安两县人的"公司"延续着传统文化,是以祖神崇拜、信任闾山道士主持信仰活动,普遍奉祀保生大帝,建构当地闽南文化景观。Until the first half of the 20 th century,the Southern Fujian Clan communities in Penang,such as Clan Jetties and several Congsees,still regarded their organizations or settlements as part of the extension of their original clan villages due to their stakeholders of different settlements founded collectively by generations of the clan members.Individual family members from a clan village may construct their common knowledge of"one clan with cross territorial settlements"by taking turns to live in"our home"in different places and such experience may enhance the impression of the local settlement as part of their"cross territorial hometown".Therefore,while the Southern Fujian communities in Penang jointly donated fund to support the development of Penang Fujian Cemeteries Entity,all the clan named themselves as"Jia"(家)which means"Home"or"Family"by emphasizing their surname.Each"family"also name after their local Congsee or collective trust entity which was set up for the promoting of clan villagers commonwealth in local situation with the name of their clan village patron saint or old temple to avoid the confusion of lineage and common interest.More ever,the clan villages from Tong An District and Hai Cheng District which appeared as the main donors of above cemeteries donation commonly serve as the traditional dissemination area of Lvshan Taoist Sect and Bao Sheng Da Di Belief.Their daily life style inheriting ancestors’tradition may benefit the enhancement of local Southern Fujian identity.
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