| Summary: | 碩士 === 國立臺南大學 === 台灣文化研究所碩士班 === 98 === Jiading Area is based on the Barrier outside Joucken. With Joucken, de Verse Rivier and the abundant resources, different ethnic groups have left their footprints here since the sixteenth century, which pioneered the social development in history. This study focuses on the four villages, including White Sha Lun, Ding Jiading, Xia Jiading, and Qi Lou. It aims to discuss the social change and religious activities, and the adjustment and transformation that religious groups have gone through under such social changes. Therefore, this study tries to understand the social change in four aspects, that is, natural environment, economy, religions and beliefs.
In regard to the geological environment, since the twentieth century, due to the accomplishment of several modern constructions, such as the renovation of Er Ren Stream Basin and A Gong Dian Reservoir, the silt from the mountains and plain has decreased. Longshore sand drift amount has relatively diminished, too. The coastline varies from heaping and going forward to erosion and recession. The wide beach in the west of Jiading doesn’t exist anymore.
Fishery has been the main economic activity in this area. But the fishermen didn’t get profits until the end of the war as a result of the development of purse seine net fishery. Since 1998, affected by alongshore pollution, dried-up fishing resources, and high working cost, fishermen started to change their jobs. Most of them started to work in Tainan City or nearside towns. Nowadays, fishermen account for only about 10 percent of the local total population. The residents shift their roles as producers of fishing industry to consumers of that. That is, the economic life has transformed to industry and commerce.
Since the implementation of 1977 Jiading Urban Planning and 1980 Xing Da Port Specific Project, it is still common for former villagers with the same family name in Jiarding to live together. The old saying, “White Sha Lun Su、Ding Jiading Wu, Xia Jiading Xue, and Qi Lou Qiu” has adequately described the spread of former clans in Western Jiading. On the other hand, however, new neighborhood in Eastern area has been urbanized without obvious group-living residency.
The religious belief in Jiading is primarily Mazu and Wang-Ye. In 1977, there were more and more private temples constructed under the better-off living conditions and village renewal so that it is said that temples of all sizes can be seen here and there. Besides, with the improvement of economic life in 1970s, the nature of religious carnival has gradually turned from originally sending out Plague God to praying for peace and harvest. In addition, the gangs in this study have transformed in different ways under the change in both economic development and social environment. For instance, White Sha Lun and Ding Jiading gangsters take a more open attitude, Xia Jiading a closed attitude, and Qi Lou a negative attitude. The influence that organizational change with different attitudes make on the social change and religious activities in this area is worth further observation and research in the future.
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