『聯社-台灣老家族』2021年三月花東屏紀遊-屏東 (Pingtung - Taiwan Old Family's Visit in March 2021)

聯社-台灣老家族2021.03之旅-屏東 
(Taiwan Old Family 2021.03 Trip in Pingtung) 

Pingtung is the place in Taiwan to explore the best preserved Hahka culture and ritual landscape of finest clan halls.

▲佳冬楊氏宗廟前太極兩儀池象徵生生不息

The Pond of dual polarity of Taichi resembles an endless circulation of life development at Yang Clan Ancestral Shrine in Jiadong village which is the key attraction of the day three tour.

預計行程: (部分修改於後說明) 

Proposed Itinerary table below in Pingtung County, Taiwan (Adds/cuts revealed in later paragraph)

屏東縣內:北勢寮保安宮, 佳冬楊氏宗廟、蕭家古厝、蕭家農場, 建功庄東柵門, 新北勢庄東柵門, 屏東市曾家宗聖公祠, 邱姓河南堂忠實第, 屏東市崇蘭蕭氏家廟。
This is the Day Three of the March 2021 trip organized by Taiwan Old Family in a purpose to connect historic clans network of the East and South of Taiwan. Day three tour mainly covers the Pingtung county, from Fanliao village, Jiadong village up to Pingtung city. Most people made their way back to Taipei via Speed Train at Kaohsiung.

第一站: 縣定古蹟-北勢寮保安宮 (Beishiliao Pao Ang Temple, Pingtung County, Listed Heritage)

地址 (Address) : 

屏東縣枋寮鄉中竂村保安 路 215 號 (Google Map Lookup)

簡介 (History of the Site and Visit): 

乾隆五十年（1785），北勢寮庄民楊光興募捐，建屋二間提供給 保安宮作開基本壇（今中寮村第四鄰陳源雄碾米廠舊址），並把自家 供奉的保生大帝神像獻給眾信徒作為庄神。同治六年（1867），此廟 自開基本壇遷建於清潮營將王開俊勘察之地。因廟建於雙叉路口正中 央，耆老傳言其位於剪刀路口，鎮守村中不祥之地；亦說法為當時遷 廟地址皆為墓地，配合於該地鎮陰。光緒三年（1877），地方士紳敬 獻「神靈赫奕」牌匾一面。光緒五年（1879），都司吳卲猷恭獻「福 庇無疆」牌匾一面。昭和二年（1927），庄中士紳及信徒計議改建，因經費不足，籌 備委員會要求信眾加三成捐獻。次年農曆三月下旬，北勢寮漁獲豐收， 使建廟工程得以順利，信眾認為是神明保佑，謂：「保生大帝加三成 興」。1929 年，此廟改建竣工。改建時廟方以當時熱門的對場作方式， 由漳州派匠師陳己同設計前殿、泉州派匠師鄭振成作後殿。黃龜理參與主殿及前殿木雕花飾，該廟具有黃龜理少數保存完整的廟雕作品。 於民國九十五年（2006）被文化單位指定為屏東縣縣定古蹟。

傳說保生大帝是農曆五月初二被白鶴載往天上成仙，因此枋寮民 眾遂紙紮白鶴作紀念，稱為「送白鶴」的儀式，此儀式不僅為全台唯 一，在整個華人信仰圈也相當罕見。 廟方在祭典前以純白宣紙、竹條及木條支架等，紙紮成一隻白鶴， 過去原本廟方自製，農曆五月初二日當上午，廟方將神像登轎安座， 再將白鶴移至廟埕的車上，與信眾步行至北勢寮率芒溪附近海邊，面 向福建白礁慈濟宮祖廟方向祭拜後，再引火焚燒，完成儀式。民國 104 年(2015)9 月 18 日，此祭典以「枋寮北勢寮保安宮放白鶴」之名 登錄為民俗類縣定無形文化資產。北勢寮保安宮既是縣定古蹟，也是縣定無形文化資產保存者。

資料來源：屏東縣縣定古蹟北勢寮保安宮調查研究規劃計畫、 維基百科

參訪合影 (Photos at the site and the visit): 

(當天一早只在廟內進香, 並未進行深度導覽以與當地的接待進行相關的討論與合影)

▲保安宮的舊廟(紅瓦屋頂)在新廟後方, 原本的舊廟附屬的舊石頭屋與住家都保存完整，可見長久的歷史脈絡, 舊廟為縣定古蹟 。The old residential buildings connected to the old temple of Beishiliao Bao Ang Temple which is still standing right behind the new one. 

▲保安宮的舊廟附屬的舊石頭屋民居潁川堂。 The old residential buildings connected to the old temple of Beishiliao Bao Ang Temple which is still standing right behind the new one. 

▲ 保安宮於1999年所建新廟，龐大主建築正面對雙叉路，距舊廟約20米處。 The new Bao Ang Temple, erected in 1999, is located 20 meters near of the original historic temple. 

▲屏東北勢寮保安宮新廟建築內立了沿革的碑誌, 解釋從原民社會部落時代，北勢寮漁民發現的木造「白礁保生大帝香火」開始奉回自宅內, 到18世紀開始在大庄內設置建廟的過程, 石碑立於 於 2006年。 The history of Pingtung's Beishiliao Bao Ang Temple started from discovery of a timber incense burner inscribed with Bao Shen God probably left by Han Chinese immigrants to the indigenous world in southern Taiwan.

第二站: 佳冬及六根村客家文化區 (Jiadong town and Liogeng Hahka Culture Settlement)

地址 (Address) : 屏東縣佳冬鄉六根村佳興 路 138 號 (Google Map Lookup)

簡介 (History of the Site and Visit): 

佳冬村與六根村

佳冬鄉地處屏東平原的西南方，閩南與客家人口各占一半。佳冬村與六根村位於佳冬鄉的東南邊，清光緒 20 年（1894）以前，一直 被稱為「六根庄」或「下六根」。 佳冬客庄所受到外在社會變遷影響較少，保留較多傳統農業社會 的生活型態，故留有多間祖屋、宗祠等縣定古蹟。以蕭屋為中心，周邊計有步月樓、敬字亭、蕭家洋樓、羅屋伙房、北柵門、林家松菊居、 三山國王廟、張家商樓、楊家祖堂、楊友登醫院、曾涂雙姓三五堂伙 房、西柵門、楊氏宗祠、六根村榕樹伯公、啟南老街、林家忠孝堂伙 房、曾家三省堂伙房、李家隴西堂伙房等形成一個具有客庄歷史文化特色的建築環帶。

▲ 佳冬鄉(佳冬及六根村客家庄)的文化資產分佈圖, 楊景謀理事長提供

Historic attractions at Hahka village of Jiandong, provided by Yang Jingmoh, chairmen of Yang Clans

縣定古蹟-佳冬楊氏宗祠

清乾隆 20 年至 30 年間（1755-1765），楊德展（19 世）率同 7、8 位族親由廣東蕉嶺來臺開墾，在今佳冬鄉六根村定居。清道光年間 （1821-1851）楊其潤（22 世），召集佳冬鄉、車城鄉、內埔鄉等 30 餘名楊姓宗親共同成立「楊雲岫嘗」。其後人家水，家連昆仲為表彰祖先創業垂後之德，在宗祠內遙奉唐朝末年南遷廣東梅州的第一代祖先，朝議大夫楊雲岫及與誥封二品歐陽夫人為始祖，並設掌祠員，晨昏奉祀，香火綿延。 

 楊氏宗祠係臺灣最具代表性的客家傳統建築之一，是一座坐北朝南的四合院式客家建築。  走進祠堂，正門上陽刻的對聯：「理學淵源芳流炎宋、相臣勳業卓著大明」係取傑出宗人，宋代集理學大成的朱熹之師── 楊時（程 門二傑之一）及明朝三相楊榮、楊溥、楊士奇的偉勳功業，讓後代子 孫珍惜他們的成就與榮譽。再步入寬廣的天井，地面鋪著紅色方形地 磚，兩邊正是用紅磚砌成的滿月門。含蓄內蘊的造工，精緻典雅，古 意盎然。一年四季，和風徐徐，時而散發著荷香、木蘭花香，馨香撲 鼻，令人舒懷暢適。不少楊家人子弟喜歡在此讀書，準備考試。隨步走上後堂，柱上楹聯書寫著：「基創自梅州族大支繁蕃衍八閩兩粵、 派分來海島源長流遠會同百祖一宗」。 

廳堂內部由四根點金柱與二根副點柱區隔出三開間。中央懸掛 「光繼緒謀」、「祖德流芳」匾額二方，正堂木龕奉祀遷南始祖，開基 廣東梅縣的唐朝議大夫、潮陽太守── 楊雲岫公及妣誥封二品歐陽 夫人神位，後排各階安放來台派下各房分祖位順下左右，木龕兩側二 幅對聯為：「本溯梅州昭祖德、支蕃瀛島薦馨香」，及「刺使授三陽繼 起相臣丕顯祖謨千載盛、佳城留百祖奇逢古佛應扶宗派萬年興」。另副點柱有一幅對聯「孝莫思勞轉眼便作人父母、善無望報回頭且看你 兒孫」。而棟對則為：「源派溯弘農凜四知除三惑永念當年祖功宗德留 芳遠、祠堂鎮臺島陳俎豆薦馨香深期來日子孝孫賢世澤長」。 

走出「崇祖敬宗」之祠堂，外面禾埕前有一個圓形池塘，裡面磚 砌有兩狀似蝌蚪之「兩儀」，由祠堂後面之無極生太極、太極生兩儀，象徵著堂下兒孫們繁衍生生不息之意。池水倒映著紅色祠堂、綠樹黃 花，襯著四周田野，青天白雲，極盡詩情畫意。

楊及芹祖堂

「楊及芹嘗」成立於明治二十九年(1896)，於大正十四年(1925) 改建為四合院建築，後因廳下屋瓦樑柱嚴重損壞安全堪慮，經管理人 不斷溝通討論，並運用神明祖先無形力量的庇佑等，終於取得共識決 議照原屋樣式重建，相關經費由楊家子孫自籌，沒有政府部門的補助， 儘可能依原式樣重建，而為了能讓子孫感念前人，特別將原先祖堂的 「透空花窗」和「垂花吊筒」鑲在新的祖堂裡，非常具有傳承的意味， 歷經 10 年在 2008 年 3 月 29 日舉行落成慶典讓楊家子孫展現了團結合作、互相扶持的精神。

張家商樓（張阿丁宅）

建於 1910 年的張阿丁宅，以客庄聚落中少見的狹窄平面，建構 傳統建築的雙層一堂二橫屋，並建有門樓，形成客庄傳統伙房屋的包 圍氣象，獨特而細緻。其一樓為商用，二樓可居住及置放貨品，類似 傳統漢人街屋用途，但從一樓的竹節書卷窗設計與二樓的居住功能， 可知張宅不止具備商用功能，顯示出客庄居民對於空間使用的勤儉與 精確態度。據地方耆老描述，往昔此處是傳統水產（蛙、鱉、鱔魚等） 的販賣空間。 

2011 年初因歲月侵襲，屋頂崩落毀壞。由曾貴海醫師與佳冬文 史協會發「搶救張阿丁宅」行動，經募款與縣政府、客委會補助 740 萬元，取得張家所有權，修復完成。2015 年公告為歷史建築。

佳冬西隘門（西柵門）

佳冬及六根二村是佳冬鄉的母莊，在清朝嘉慶 16 年（1811），就 由鄉內先民商議，集合地方之力共同興建大圍龍的東西南北四大柵門。 目前只有西柵門保有舊觀。西柵門在六根村的冬根路上，民國 74 年 被列為古蹟，佳冬鄉的四個柵門都是以紅磚、卵石、白灰與少許木材 混建成，燕尾翹脊，門二側有小段卵石城牆，古色蒼茫。 西柵門最大的特色是有泥塑彩繪浮雕，中間寫有藍色的「褒忠」 二字，是乾隆皇帝頒賜，外側各雕繪一隻龍頭蝙蝠身怪獸，門牆內還 有一凹入的天公塔，將客家習俗表現無遺。西柵門門牆有「褒雍粵域」、 「忠著閩邦」的對聯，可見佳冬先民當時提倡族群融合。

佳冬六堆詩人漫步路徑

在高屏六堆地區一般人流傳「美濃出博士，佳冬出醫生」的印 象，美濃與佳冬皆是文風頗盛之地，佳冬曾家、楊家、林家、蕭家等 出過為數不少醫生。為了讓佳冬原有形成之客庄歷史建築環帶呈現特 有的聚落紋理，藉由藝術家創作壁畫與客家詩句的置入，強化聚落特 色空間元素的連結性，2011 年屏東縣政府客家事務處打造一條「六堆詩人漫步路徑」出包括利玉芳、林生祥、林清泉、曾貴海、陳寧貴、 鍾鐵民、鍾理和等人 11 首詩，透過藝術創作設置於既有聚落房舍門窗及牆面，豐富整體客庄聚落的表情與視覺。 

資料來源： 

楊氏宗祠修復工程-施工記錄工作報告書

祖蔭與再生：屏東佳冬楊氏宗祠及楊及芹祖堂保存運動之比較研究

楊景謀，〈屏東縣佳冬鄉客家社區的文資保存與活化〉，《全球客家研究》4(新竹： 2015：05)，頁 263-286。

參訪合影 (Photos at the site and the visit):

▲  佳冬古鎮上現存兩座19世紀時築城的城門記憶, 西柵門(客語)(非西隘門, 隘門為河洛話), 西柵門歷史詳: Hsiao's Manor of Jiadong - Living in a Stronghold 佳冬蕭家古厝, 歐洲中世紀古堡庄落重現台灣。門樓上的兩個圓孔為持槍孔的防禦設計。 One of the two surviving bar gates of old city walls at Jiadong, the West Bar Gate, which was recently restored by the Pingtung city council for its historic importance. Histories for the gate is explained at the article of Hsiao's Manor - Living in the Stronghold The two round holes above the gate were designed for placing guns as it is a defensive and military engineering architecture in the 19th century.

▲  聯社台灣老家族成員集結在西柵門作為拜訪佳冬村的起點。 Group photo for Taiwan Old Family members carrying on the tour to Pingtung county on the Day 3. 

▲ 介於楊氏家廟與西柵門之間, 榕樹下的伯公廟, 佳冬村六根村之旅的集結, 通常在客家村常見, 伯公廟後方常常有化胎的構造, 為後方隆起的土墩。 The Bohkong temple under a Banyang tree, a typical ritual landscape in Hahka village in Taiwan. 

▲佳冬楊氏宗祠的特色就是祠前的半月池具有太極兩儀造型的蓮花池, 大門並非開在中軸線上, 這照片的取景由入了大門之後的第一幕, 佳冬楊氏宗祠為一座前殿三開間兩進的廟堂建築, 建築於日本時代 的1919 年集結各村佳冬、內埔、車城等三十會分堂, 仿原鄉客家建築構築完成, 少數在當時已經西化的台灣造屋潮中選擇漢式建築打造門面, 豐富的漢式建築雕碩與裝飾語彙, 具有官宦身分才具備的燕尾翹脊設計, 紅磚洗石子相當精美。Key attraction of the Yang's Ancestral Hall lies in the front lotus pond in the design of a dual polarity Taichi pattern. Ancestral Shrine buildings are behind the lotus pond. The door is opened slightly off the central axis.

▲佳冬楊氏宗祠採近代的建築材料工法,  雖是漢式傳統建築的壁堵, 但大量使用洗石子、模石子, 不同於清代台灣傳統漢式建築的木石構造。  Significant masonry of the entire 1920's Han style ancestral hall is found to be made through terrazzo, the fashionable means of building in Japanese Formosa. 

▲1990年代搶救保存佳冬楊氏宗祠後重建的西洋藝術裝飾風格的洗石子紅磚門柱, 呼應建宗祠的1920年代歷史主義跟藝術裝飾年代。 The reconstructed Art-Deco style door pillars after the rescue of the Jiadong Yang's Ancestral Hall in 1990's to match up the key trend of terrazzo and taste of the years of construction.

▲ 聯社台灣老家族首站拜訪佳冬楊氏宗廟, 並與佳冬兩大氏族蕭家與楊家後代組成的在地導覽團合影。The guided tour for Taiwan Old Family trip at Jiadong village is mainly formed by descendants from two major clans of the village, the Hsiao and Yang, who have the best local intelligence.

▲ 負責導覽佳冬客家村的林敏光來自萬巒, 客家六堆之一, 負責解說楊氏家廟的建築與歷史細節

The orientation to the Yang's Ancestral Shrine is mainly delivered by Mr Lin Minguan who is also from the formerly known Hahka speaking six defensive garrison formed through the 19th century Pingtung and Kaohsiung. Lin has remarkable knowledge for the Hahka culture, buildings as well as the people.

▲ 佳冬楊氏宗廟內精湛的空間轉折, 收納了江南名園江蘇留園的四座圓弧照形的門牆-滿月門, 將庭園借景與轉折收納入空間不太大的廟堂中庭與外庭之間, 該造形門牆在板橋林家花園與霧峰林家乃至書院建築中都出現。 Full moon gate in the flanking side of, a means of spatial partition in an elaborate Chinese Garden since 15th century, were deployed in the design in early 20th century built Yang Clans Ancestral modest courtyard space to express the variety of transitions of a Chinese garden can offer. This is the most postcard space of the town.

▲ 楊氏宗祠中庭的兩個磚造圓形月門  設計精美彷彿彰化的道東書院, 楊家的導覽人願安排台灣老家族的一起入鏡佳冬空間之最美之一。 Finest circular Moon shape doorway designed at two flanking side of the central courtyard of Yang's Ancestral Shrine. It might rival the beauty of its best kind ever seen at Daodong Academic built in the 18th century Changhwa.

▲楊氏宗祠中庭的兩個磚造圓形月門，紅磚拼貼工法極致講究。 Finest red brick fabrication can be seen at the moon shape doorway of Jiadong Yang Clans Ancestral Hall.

▲雲岫公祠宇建築芳名勒石: 清道光年間 （1821-1851）楊其潤召集佳冬鄉、車城鄉、內埔鄉等 30 餘名楊姓宗親共同成立「楊雲岫嘗」，1919年開始籌建宗廟，1923年完工，在宗祠內第一進內各置有建屋與股份的紀錄, 這入口右邊的為持分比的分名碑記，紀載各楊氏族人的出資部位，相當於現代公司股票的權證紀錄，台灣在清代就有家族共有的祭祀公業，在進入日本時代因為世界貿易與金融法規接軌的年代與對台灣的土地調查事業，1921年的總督府就通過民商法，規定祭祀公業的法人化，但在更早1914年總督府就有通過台灣重要物產同業組合律令，建造楊氏宗祠建築與物業的特殊年代也是相關法規通過的年代，但客家文化中就保留中原文化, 碑字中的『嘗』為一古字, 會出現在秋分時的祭祖活動(解釋: Katy Huiwen Hung)，現代為吃, 試吃, 饗受的用意，但在古代漢文中來看現在的解讀則是有分潤，產出的共享，客家的年度祭祖後家族聚會就會使用祭祀公業的公費請客辦桌，稱為"吃嘗"(歷史學者曾令毅解釋)，可見得這分潤與股權的意義在明清年代就存在的金融行為。  The stone tablet has been erected at the entrance of Jiadong Yang Clans Ancestral hall at year 1924 to explain the share composition of the land and family business, an equivalence of modern day stock shares. The word "嘗" came from old day Chinese and had a meaning of the revenue sharing from a bulk family business but in the modern day it is food tasting. In Hahka culture, a banquet meal is served after each ancestral worship occasion with the founding from the revenue generated from the shared holding land's monthly rent and property lease.

▲雲岫公祠宇建築碑記, 紀載日本時代大正12年(西元1924)的建築原由。   A stone tablet erected at another side of the hall's entrance to record when the entire ancestral hall by group's contribution was made.

▲楊氏家廟大門看出去前有廣大的廣場, 池塘與大門原本在 1990 年代道路計畫時要被徵收, 但經後代搶救爭列為古蹟，得以保留現大門外有黃色護欄則為停車位。

The Yang's Clan Ancestral Hall in Jiadong village was in a jeopardy to be 50% demolished due to the planned road system at its doorway and lotus pond in the 1990's. It was with effort from the clan's descendants to urge for historic house preservation at the time the Act of Heritage Protection just passed in late 1990's to finally keep the whole property intact. It witnessed the community involvement in the early days of cultural conservation in Taiwan.

▲ 佳冬楊氏宗廟前池塘中軸線上種植的含笑花, 老家族成員李福然回想起曾祖李春生家族大稻埕河邊的老家時也曾經栽植的花種, 含笑花原產於華南, 這花種的種植在家中的寓意或許跟族群遷徙有關。台灣老家族的李福然說明可能的植栽脈絡，李春生自清末在台灣就很有名了，1870年在大稻埕又建築了四合院、洋樓，沿建昌街、千秋街兩旁都是洋樓，那麼台灣各地來台北的，只要到大稻埕看到此地的建築及樹木，回到自己故鄉後，要蓋房屋時把建築的「默規」告訴建築的工匠,説要求說要蓋像大稻埕的式樣，這成為一種「默規」，君不見台灣只要有老街就會有類似大稻埕的街道出現，尤其是舊鐵路沿線的車站，都有教堂也都都種有大王椰子、茶花、桂花、含笑、樹蘭…。

Port Wine Mognolia, or Banana Shrub, planted at the front yard of the Yang's Family Shrine. It is from southern China and quite commonly seen planted flowers at historic homes in Taiwan. The descendant of one of the Formosa Oolong Tea Fathers Li Chuensheng said that it was an important plant for the family back in the original old houses at Twatiutia before 1870s. 

▲ 佳冬楊氏宗廟正殿中軸線上的背牆, 設置了泥做的臺基與神龕, 祭祀楊姓家族歷代祖先, 上有扁額大正12年『光繼續謀』與 『祖德流芳』。兩側則有『敬宗尊祖』(右)『光明古佛』(左)，為四大古匾。正堂木龕奉祀唐朝開基廣東梅縣始祖『關西堂祖考朝議大夫楊雲岫公妣誥封二品歐陽夫人神位』。 The center of the Yang Ancestral Hall is housed with the altar for Yang Clans ancestors through years. Altar table is remarkably made with terrazzo with another timber frame atop of the table holding enshrined timber tablets with names of notable Yang's. The two timber plaques hung above the altar were also made in 1924. Finest calligraphy of the time is seen through this memorial space.

▲佳冬楊氏宗廟正殿左小殿則祭有定光古佛, 在台灣並不多見, 另一廟宇則在台北的淡水郢山寺, 由早期汀洲移民所奉祀, 定光古佛神上只有石碑牌位與一幅早年的神像畫作, 相當具有藝術價值與亟需藝術考證其歷史與畫家, 定光古佛香座一旁則有『楊公柱』香位, 相傳是建造楊家宗祠時請來的堪與與施工匠師神位, 在完工後留下, 因為也姓楊, 則一同祭拜於祠堂內。 Along with Yang's ancestors in the main hall, the left to the central altar housed the altar table for a stone tablet written with name of Hahka's Budha Dingguan master worshiped mainly from Hahka immigrants from Tingchou (汀洲) area of the hilly Foochian province in southern China. Side to the Budha lies a small stone tablet table against the wall for Yang Gongchu who was the God for masterminded Geomancy being invited to oversee the construction and laying it out for the Yang Clans Ancestral Hall. 

▲祖先神龕左邊有祭祀創立雲岫公祀典列先先輩香座位與客家的土地龍神香座, 土地龍神為客家祭拜猶如河洛語中的土地公職位的神祉。 Altar table to the right of the central altar lies the stone tablets written with names for Yang's Shrine Founders and successors and a smaller one for Lord for the Land, Tudilongshen, a typical Hahka God similar to the Holo speaking Tudigong, the Lord of Land. 

▲佳冬楊氏宗廟正殿為水泥結構打造的漢式傳統建築, 原本毅該是木構造雕梁畫棟瓜筒穿斗的木製屋樑, 則由泥塑成簍空的如意造型, 正殿裝飾線條由如1910年代的歷史主義線條, 但使用現代化水泥工法, 在臺灣的宗廟建築中算是非常早使用現代建築RC結構的精典個案, 建築在 1990年代經過搶救後2011年有修復過, 屋瓦上仿木構紋路依舊清晰可見。 The Yang Clans Ancestral Hall is one of the earliest family shrines during Japanese Formosa to be built by cements and terrazzo, a technology which deployed to modernize or westernize urban construction since 1910's. This is so rare to see the beam and horizontal truss made entirely by cement formed in artistic expression in such early days. 

▲客家六堆導覽師林敏光講解佳冬村內特有的客家詩人路徑的文學牆, 有著許多客家創作者的詩文油印在冬根路上左右的古老民居牆上。 The locally formed trail of Hahka Poetry with poems made by early Hahka poets of was recently laid on the walls of the houses on the main road inside the old Jiadong fort city. 

▲客家詩人路徑的文學牆一處有詩人鍾理和詩文與楊壽雲書法家的墨寶複刻於牆上。 The Jiadong trail of Hahka Poetry, the poems created by Chong Lihe and calligraphy created by Yang Shoyun. 

▲從佳冬村的西柵門開始的冬根路, 成為客家詩文路徑 。  The trail of Hahka Poetry is formed on the high street of Dong-gen Road which is led through the main West Bar Gate of the fort city in Jiadong with many houses remain the historic character from the 19th century. 

▲佳冬客家庄的詩人漫步路徑, 客家庄佳冬楊家出身的賴榮貞解說人用客語來朗頌六堆詩人利玉芳的「耳環」的詩詞創作。 The sound recording for how to read the Hahka poems in Hahka language, demonstrated by the descendant of Hsiao's of Jiadong.

▲六堆客家導遊林敏光帶大家走讀佳冬老鎮上冬根路還有許多清代的石頭厝。The local guide Lin Minguan shows Taiwan old family members for town's outstanding heritage of old time stone houses on the high street of Jiadong. 

▲在冬根路上的張阿丁商樓約創建於1910年代，位處冬根路與西邊路交界，冬根路是佳冬清朝時期最熱鬧的商街交易地帶，而張宅是佳冬唯一雙層的傳統商樓，也是歷史最悠久、最具代表性臨街建築，一樓為商用，二樓兼有居住及儲藏功能，2011年因嚴重損壞經過地方人士搶救保存並在利用為地方的小舖與文創景點。  Chang Ah-ding Merchant House, the major retail shop on the high street of Jiadong revived through a community led rescue effort from being potential falling apart since 2011. It is now the major attraction and destination to see the local creative souvenirs and pastries made by Jiadong. 

▲張阿丁商樓內的建築猶如清代台灣通商口岸的洋樓洋館建築的拱圈廊道, 見證對外貿易的建築設計與影響。 The yard inside the entrance arch of Chang's Merchant House, it is mainly 1870's red brickwork that were mainly seen in the western houses at the trade port areas by the Sino-British Tienjin Treaty signed in 1860's.  

▲張阿丁商樓請台灣老家族品嘗花生糖, 當地的古早味台灣甜點, 張阿丁商樓兩樓高, 當地少數清代紅磚屋蓋到兩樓。 Taiwan Old Family members enjoy a complimentary Brown sugar peanut candy bar during tour session at this historic grocery shophouse. The shophouse is the only two story tall red brick house in town before 1890's. 

▲台灣老家族與楊家理事長楊景謀與當地成立的在地導覽團隊在冬根路上的張阿丁商樓前留影。 Group photo with Jiadong's local intelligence right in front of Jiadong's Yang Merchant house. 

▲台灣老家族與楊家理事長楊景謀與當地成立的在地導覽團隊在冬根路上的張阿丁商樓前留影, 楊景謀團隊幫忙拍攝。Chairmen Yang Jingmoh from Yang Clans Ancestral Hall conducted an orientation of the Chang's Merchant House and shared a group photo from his best collection of postcard theme location of the historic Jiadong town. 

▲張阿丁商樓一旁民居種植的檳榔樹苗, 檳榔樹在佳冬村上很容易碰上, 當地人幾乎家家都有種植, 是一種在台灣的重要經濟作物。 Baby betel nut cultivated at the Chang's Merchant House as a reflection of the farming past and almost easily encountered in this village as betel nuts can be largely sold in Taiwan. 

▲冬根路老街上還保留許多清代老街店鋪的風情。 The Dongen high street of Jiadong still lined up old houses fro the 19th century Taiwan and a glimpse to the past.

▲楊及芹祖堂, 佳冬鎮上最新修復的楊氏共同祖堂空間, 由楊景謀理事長花了近二十年的協調取得族人共事後於2008整修回來，並恢復祖堂第一進原有的前埕空間。 The recently restored Yang Ji-Qin Ancestral Hall is the latest addition to the attraction in Jiadong. It costs nearly a decade for who lived on the same site to reach a consensus to restore its former splendor with a courtyard.

▲楊及芹祖堂觀光展板板, 後面正是樹蘭, 經過蕭家楊家後代解釋樹蘭是當地客家少女結婚時會帶在身上的花朵, 樹蘭也是李春生後代李福然解釋1870年李春生宅的重要植栽。 The plants found behind the post of Yang Ji-Qin Hall is Aglaia odorata (Orchid Tree). This is widely used during marriage for locals. This type of plant is also an plant part of the garden of Li Chuenshen's courtyard house in Twatiutia in the 1870s. 

▲樹蘭花小，黃色，呈腋生的圓錐花序，具濃郁香味，是當地娶嫁配戴的花草。  Aglaia odorata (Orchid Tree), a local Hahka tradition for brides to wear it on the important day.

▲楊及芹祖堂於2008年修建完成, 穿堂內立有碑文解釋楊氏的淵源與毀壞的祖堂如何依造原樣修回來。 The entire restoration of Yang Ji-Qin Ancestral Hall is completed in 2008. The marble tablet of Yang's history is displayed at the restored front hall.

▲楊及芹祖堂主要的原建築-關西堂, 位於四合院建築群的第二進。
The Guan-si Hall of the original Yang Ji-Qin Ancestral is located at the second row of the ancestral complex and housed with altars of Yangs.

▲修復前的楊及芹祖堂第二進正廳。 The Guan-si Hall Yang Ji-Qin Clans Ancestral Hall before recent restoration.

▲楊及芹祖堂第二進正廳祭祖的神龕下也祭拜客家神祉土地龍神與堪輿先師的個別香座。 Incense burner altars of Hahka Lord of Land and Master of Geologic Divination right beneath of the main ancestral altar table at the second row house, court house, of Yang Ji-Qin Ancestral Hall. 

▲楊及芹祖堂的重建沿革, 紀錄在祖堂川堂。 Restoration of Yang Ji-Qin Ancestral Hall with community driven history and development of Yang in Jiadon are part of the history tablet in 2008 rebuilt hall. 

▲楊理事長解釋楊及芹祖堂的重建第一進建築內展示牌匾與沿革誌文。 Chairmen Yang Jingmoh of Yang Clan explained how his community led effort culminated the full restoration of Yang Ji-Qin Ancestral Hall in the last two decade. 

▲楊及芹祖堂的重建後(左)與重建之前(右), 復原重建之前的前埕則有族人改建成加強磚造二樓的兩側房屋, 經過楊理事長花了數年的取得重建共識後, 將二樓高樓厝拆除, 族人則住進復原的兩側護龍紅磚屋舍, 恢復原本祖堂應該保有的原始傳統建築面貌。The photographic documentary of how the Yang Ji-Qin Ancestral Hall was restored from the previous residential occupation with late 1950s apartment.

▲楊景謀理事長解釋他在搶救楊氏宗祠與整合重建祖堂空間的經過，被收入2015年五月刊的全球客家研究裡。 The community effort which helped to rescue the Jiadong  Yang Ancestral Hall from being demolished by a planned road system in 1990s and the restoration history of Yang Ji-Qin Ancestral were being documented at the cover story of Global Hahka Research Monthly of May 2015 which Chairmen Yang Jinmoh has his articles submitted.

 

▲楊景謀理事長解釋左堆瓊珍-佳冬鄉六根的集結出書收納完整佳冬鄉的史料

書籍: https://books.google.com.tw/books?id=sl8BEAAAQBAJ&lpg=PA1&hl=zh-TW&pg=PA1#v=onepage&q&f=false

The book of "Jiadong Liogen Village - Treasure Trove of Hahka Left Garrison Group" covers the entire ethnic and ritual formation of the people, family and landscape in Jiadong which Chairmen Yang Jinmoh of Yang's Clan has largely contrbbuted and a best read to explore the recent cultural revival of Jiadong village in the entire Hahka population spectrum in Taiwan.

▲ 楊景謀理事長對於六堆佳冬的深入研究發表在他高雄師大客家研究所進修時的碩士論文內。 Jiadong village Yang's Clan chairmen Yang Jinmoh spent his recent master degree study at Hahka College at Kaohsiung Normal University in year 2015 covering his studies of two Yang ancestral halls and their people. 

▲楊及芹祖堂正廳後面原有的楊友登醫院的診所紅磚拱圈建築空間遺跡。 The red brick veranda house locating right behind the Yang Ji-Qin Ancestral Hall lies the early hospital building of a key Yang Clan descendant - Yang Yohdeng Hospital ever laid in the early 1900's. 

▲楊及芹祖堂正廳修復後的原有屋梁展示在祖堂正廳一旁空間, 繼續讓原物建說明原有的長久歷史。The dismantled roof wooden beams of the main courthouse in Yang Ji-Qin Ancestral Hall is repurposed for display at the flanking room inside the building complex.

▲楊景謀理事長邀約聯社台灣老家族一齊在楊及芹祖堂左護龍與埕前間留影, 這是楊理事長認為修復後祖堂裡最有故事性的建築一角。 The best postcard themed cover to have the group photo for the 2008 restored Yang Ji-Qin Ancestral Hall in Jiadong. 

▲從楊及芹祖堂後門外可走進佳冬在日本時代的重要商業大街-啟南路老街, 街上許多近代西式紅磚街屋提醒了古城的重要近代城市發展脈絡。 The second old high street - Chi-nan street behind the Yang Ji-Qin Ancestral Hall, lies with legacy of the 1890s-1940s street fabrics during Japanese administration's Meji Reform toward an European city streetscape. 

▲佳冬村內啟南路老街上的棉被店鋪與從清代的街屋雜揉了近代街屋的節理。 The old Duvet shop still opens its door from the late 19th century to the modern day under an old time roof. 

▲約在戰後1945-1951 年間興建的楊友登醫院洋式街屋, 有著大衛之星的塔樓標誌, 據傳是跟當年跟以色列的貿易有關, 是起南老街上最醒目的建築, 楊友登為佳冬鎮上楊家出名的後代。The second location of Yang Yo-deng hospital on the high street of Chi-nan Old street is a mid 1940s period house with concrete reinforce structure. The window in Star of David shape at the tower floor is possibly made through the reason that the Yang family business every reached Israel. 

▲佳冬啟南老街上另一座近代建築, 座落在具有大衛之星裝飾塔樓的楊友登醫院一旁, 原本也是醫生館, 但後代在 1970年代因退出聯合國之後就轉手他人，其後代將該屋轉手他人。Another modernistic block near the mid 1940s built Yang Yo-deng Hospital on the same Chi-nan High street was used to be another hospital on the street. The hospital was sold in 1970 for the sake of Taiwan forced out of United Nations. Now it is a residential block with distinctive white facade on the street. 

▲ 佳冬鎮上客家族群最重要的客家神祉, 佳冬三山國王廟, 正面對佳冬最大的家族民居-佳冬蕭家伙房前的半月池前, 目前的樣貌則是在近年改建增高為三樓。  The temple of the Lord King of Three Mountains in Jiadong sits at the end of Chi-nan high street right facing the Lotus Pond of Hsiao's Manor is the key religious center of the town. Almost every Hahka village has a dedicated temple of Three Mountain King. The temple underwent a revamp into even taller temple compared to the surrounding residential neighborhood. 

▲佳冬蕭家伙房前的半月池, 為原本防禦性城堡家居系統的護城河一段, 詳文: Hsiao's Manor of Jiadong - Living in a Stronghold 佳冬蕭家古厝, 歐洲中世紀古堡庄落重現台灣

The Lotus Pond, or Half Crescent Pond, of Hsiao's Manor, part of the former moat ditch of the Jiadong's Hsiao's Manor.

▲蕭家伙房原本在清代養馬的空間在進入日本時代改建成接待日本官員的三樓洋樓, 造型猶如歐洲是教堂式塔樓, 設專屬洋樓的用意在讓日本官員能無須進入傳統的蕭家家族房舍私空間領域, 洋樓在日本時代也轉作醫生館, 但在戰後頹圮荒廢多年, 在經過搶救奔走後爭取修復再利用, 預計做為當地的小型旅社與咖啡館。 The western style tower block locating right next to Hsiao's Manor was formerly a chateau living space for the Hsiao and a purpose built by-pass reception destination for visiting officers from Japanese Formosa Governor General Office  for entering the manor precinct. The house was later repurposed as a local clinic for years and fell derelict for decades as now. A new revamp plan to this chateau like structure is to install dorms and cafe facilities to Jiadong small town as this historical town has not touristic hotels yet. 

▲佳冬鄉六根村導覽終點在蕭家伙房前, 聯社台灣老家族留會長贈送小禮物給幫忙帶導覽的六堆客家導覽團隊(蕭梨妹, 賴榮貞, 林敏光), 感謝一天深度的走讀。  Special gratitude for the local Hahka walking tour taskforce formed from local Yang, Hsiao as well as Lin from Wanluang town to make this local clans visit rather informative and insightful.

第三站: 蕭家農莊與蕭家粄條  (Hsiao's Farmhouse and Hsiao Signature Noodle Dish)

地址 (Address): 

蕭家粄條: 屏東縣佳冬鄉佳和路 97 號 (Google Map Lookup)

蕭家農莊: 屏東縣佳冬鄉六根村復興路1-20號 (Google Map Lookup)

▲佳冬蕭家農莊位在火車站西南方直接面對海岸旁的魚塭地

簡介 (History of the Site and Visit): 

位在佳冬火車站西南方的蕭家農場佔地2甲多，前身是蕭家的碾米廠, 農莊前有雙溪會流環抱，1906年蕭家利用水利，建設碾米廠及染布坊，產品也經由水路出口；農莊生產蔬果，則供應蕭家所需；農場也是蕭家避暑別墅及招待友人之處, 農場的設置在蕭秀淮時期, 並有夫妻親手種植的蓮霧樹, 樹齡達百年全縣最早之一。

參訪合影 (Photos at the site and the visit):

▲位在火車站旁的蕭家粄條是佳冬的美食首站, 蕭家粄條跟其他台灣客家粄條不同之處在於除了豬肉末之外還加上了海味的鮪魚肉末, 中和豬肉產生的油膩, 吃起來清爽沒有油膩感。  Jiadong village has a distinguished dish reputation of their Hahka flat Ponlai rice noodle soup. What makes it stand out from rest of the island wide flat noodle soup is the secrete inclusion of tuna into the soup which is tasted less oily than elsewhere found in Taiwan. This unfolds the truth that the village is so much closer to the sea while other Hahka dishes in Taiwan don't usually inherit such advantage.

▲佳冬楊家在地人的賴榮貞小姐熱情地展示當地佳冬特色粄條的吃法, 雙手拿起兩種醬料(金松辣椒醬, 白兔牌上烏醋)一齊加入粄條湯頭調味。Descendant of the Jiadong Yang's Clan demonstrates how the Jiadong locals enjoy their flat rice noodle by holding two sauce bottle (spice sauce and dark vinegar) one at a side and spray all over on the noodle soup. 

▲蕭家粄條, 當地佳冬特色粄條的吃法搭配金松辣椒醬, 白兔牌上烏醋雙種醬料。 

Hsiao's flat noodle restaurant is served with two types of sauce, one spicy another dark vinegar.  

▲ 佳冬蕭家伙房的蕭義雄熱烈款待聯社台灣老家族成員品嘗佳冬在地美食。Hsiao Yihsiung from Hsiao's Manor is having a complimentary treat to the Taiwan Old Family for the second time visit to Hsiao in Jiadong.

▲ 蕭家農莊三合院前的超過百年的蓮霧樹, 已超過百歲, 屏東縣為蓮霧的故鄉。 

A century old Wax Apple tree right stands at the foreground of the Hsiao's Farmhouse. Pingtung County is a major place in Taiwan to have such quality fruit for the supermarket. 

▲ 蕭家農莊三合院內的百年棗子樹, 為蕭秀淮夫人, 來自台北淡水洪以南家族的女兒所種植, 棗子樹的寓意是婚嫁實的早生貴子, 在農業社會時代的台灣, 送棗子就是祝福生男丁增加農業的生產力與家族的繁衍。 Another century old tree of Jujube in the Hsiao's Farmhouse and was planted by the lady of Hsiao Showhwai, a daughter of Hongs from Tamsui mayor Hong Yinan. Jujube is pronounced similarly to Early Birth of Baby Boy in Chinese. Jujube is widely known to gain reproduction rate in the former farming society as the workforce mainly contributed from the male and also the family surname is passed down by male too. 

▲蕭家在發跡後於1908年興建的蕭家農莊。The farmhouse of Hsiaos' Manor was built in 1908 at their high of success in local and abroad business.

▲蕭家農莊為蕭家子孫在逢年過節與祭祖回屏東老家時的居住空間, 也曾經做為農場假日民宿, 目前由蕭家人使用中, 農莊內相當清幽, 花木扶疏的一座花園住宅。 The Hsiao's Farmhouse near the Jiadong train station offers bedding space for Hsiao's descendants coming back for yearly reunion for lunar year and tomb sweeping occasions. It is an oasis of the village with garden, trees, fruit and fishing ponds.  

▲聯社-台灣老家族與蕭家農場的主任蕭義雄(中), 蕭家女兒蕭梨妹(最左), 楊家的賴榮真(中), 六堆在地導覽老師林敏光(左二)與林敏光媽媽(右三)一起合影, 留下探訪全台首屈一指超過百年的花園與果園紅磚農場。 Group photo of Taiwan Old Family with the Hsiao's family and the local Hahka walking tour at the secrete destination of Hsiao's private living.

第四站: 縣定古蹟-建功庄東柵門 (East Bar Gate, Chienkung Village, Pingtung) 

地址(Address) : 屏東縣新埤鄉建功村建功 路150號 (Google Map Lookup)

簡介 (History of the Site and Visit): 

康熙中葉後，客家人大量移民來臺，入墾南部下淡水溪以東地區。 至康熙末年，已成十三大庄、六十四小庄的六堆組織。其後住濫濫庄 之客家人，沿著麟洛河下游至潮州附近，再溯五魁寮溪而上，發現今 竹田、萬巒、內埔等地。另在麟洛河上游發現麟洛、長治兩鄉林地；再上溯隘寮溪，發現高樹鄉大路關及里港鄉武洛村。最遠則自五魁寮 溪下游轉溯北岸河，發現新埤、佳冬兩地。六堆中左堆所在之佳冬、 新埤兩鄉屬較晚開發者。康、雍年間，粵人建立了打鐵庄、建功庄、 新埤頭庄、昌隆庄、茄苳腳庄、石公徑庄、半徑仔庄、下埔頭庄、南岸庄、葫蘆尾庄，乾隆年間增建千三庄、餉潭庄、糞箕湖庄等。其後 在漳泉人與平埔族力力社合力侵逼之下，粵人被迫退出，返回新埤一帶。乾隆以後，因土地已開墾完成，且人口趨於飽和，不得不向內山 拓墾，亦因此在原有閩粵緊張的關係下，新增客「番」關係的衝突。 是以此時期客人多在村庄四周築柵架砲，種刺竹環衛，外圍壕溝，以竹為城，以圳為池，深溝高壘，防衛嚴密。新埤建功村之二道柵門即 此時代背景下之產物，疑建於嘉慶廿五年（1820 年）。時僅有東西二 道柵門，南北邊植刺竹防衛，外有圳溝及林投樹叢防護。白天設有壯丁二人，夜晚有青年四至八人負責把水、看禾、守崗等工作。  同、光年間，牡丹社事件促使清廷對臺改採較積極之態度，在沈 葆楨倡議下，積極開山撫番，致漢「番」關係之緊張達最高點，為強 化防禦功能，建功柵門於光緒八年（1882 年）築成今貌。建功柵門 設置於村落外圍，防禦單位以整個村落為主，屬於「境界隘門」的類 型，具有城門的作用。此東西柵門環繞於庄外，由主要道路向外聯繫， 柵門成為重要出入口，南北則為農田。日間，柵門開啟，夜晚時關閉， 有外來者入侵時，亦可關閉作防守之用，與建功庄的農業型態聚落之 作息適切地配合。此門以紅磚、白灰和木材混合建成。屋頂有翹脊裝 飾，門額中央有模拓乾隆皇帝御筆的「褒忠」二字，其旁有銃眼兩個， 外側有彩繪浮雕。柵門兩側尚有一段卵石城牆，充份突顯出客家柵門的特色。 資料來源：國家文化資產網： 

https://nchdb.boch.gov.tw/assets/overview/monument/19851127000086

參訪合影 (Photos at the site and the visit):

▲跟佳冬村上的西柵門一樣, 與佳冬同屬客家左堆的新碑鄉東柵門也具有清代皇帝所賜的「褒忠」二字。 Similarly to the West Bar Gate in Jiadong village in Pingtung, the East Bar Gate of Chienkung of Hsinbei village has a chartered royalist banner atop of the bar gate structure as a royal award to the bravery forming of self defensive force against inland rebellions frequently happening in the 18th to 19th century Formosa.

▲新碑鄉的東柵門重修於 1999年, 考慮村內往外道路的通達, 架高門牆樓宇讓小客車可以進出, 持續作為新碑鄉的歷史地標, 改建時的縣長為蘇嘉全。 The bar gate structure was repaired in 1999 from being falling derelict for years. The rebuilt took the same site, same style, but different height to allow passing of private vehicles.

▲新碑鄉建功村的東柵門旁所剩的唯一石砌城桓一段, 一旁立有土地公。A petite shrine is erected aside to the imposing bar gate around 1950s to safeguard the villagers. The section of stone walls behind the petite shrine hall reminds what it might look like as a stronghold.

▲聯社-台灣老家族成員跟新碑前村長大風草園創辦人鍾展雄夫婦家人等一起在建功村庄東柵門前合影 。 The orientation of the Chienkung Bar Gate fortress is delivered by Chong Changhsion who was a mayor of the village and locally known Chongs Clan Old House.

▲前新碑鄉建功村長鍾展雄講解新碑東柵門的相關歷史與改建脈絡, 原本高度只有如城牆前的土地公, 當年頹圮後要復原, 有兩個方案, 一個是保留原城門高度, 馬路往下挖讓人行走, 另一方案是增高到現貌, 容車子進出, 最終現貌跟佳冬六根村的西柵門類似。Former mayor of Hsinbei village explained the two options for repairing the East Bar Gate in the 1990s to the Taiwan Old Family group. 

▲新碑前村長鍾展雄解釋當年村外東柵門外立了一座漳泉河洛客的福德正神, 藉此讓外人別誤判是客家庄, 也讓當時的原住民起了戒心埠要進攻, 因為客家庄通常是榕樹與化胎形貌的伯公廟。

A Holo ethnic Lord of Land temple is stationed at the forefront of the Hahka village to intimate the potentially indigenous attack as this mock up Holo group's temple might tell a settlement with strong population size. 

▲新碑鄉建功村庄東柵門庄內內側, 改建增高的樓宇尚保有置鎗筒洞, 是一座典型的防禦性建築

The military engineering architecture of the East Bar Gate with two hole up top to place guns during event of village siege. 

▲新碑鄉建功村庄築城的方式保有清代中葉台灣的城市面貌, 城門有夯土構成, 城牆則有護城河則種有刺竹，東柵門外的水溝圳是當年的刺竹護城河的原河道, 鍾展雄擔任村長時就捍衛親水公園的老樹、抗議造成豬屎味的畜牧業, 並提出復育建功森林湧泉，成立新埤親水生態教育園區、及建功東柵門旁大圳溝生態復育，綠化水圳及設立親水步道、以及規畫新埤暗涵大排自然生態景觀區、營造休閒健康步道 (新碑鄉的生態復原)。

The waterway ditch flanking to the East Bar Gate used to be the moat ditch with bamboo woodlands before the modern day. The waterway was rescued and ecologically restored by the former village mayor Chong Changhsion for his ecology commitments for the villagers.

第五站: 鍾家大風草原農莊, 有機玉米與樹葡萄 (Chienkung Chong's DaFon Herbal Farm, Bluemea , Organic sweetcorn,Jaboticabas)

地址(Address): 屏東縣新埤鄉建功村建成巷10號 (Google Map Lookup)

簡介 (History of the Site and Visit): 

新碑鄉建功庄的鐘村長家大風草園農莊 (Bluemea Garden)參訪與建功庄東柵門旁農舍內部特有的樹葡萄

官方臉書 Facebook page for the Chong's farm: https://www.facebook.com/dafontsao

▲ 建功庄前村長鍾展雄經營的大風草園就在東柵門一旁 (取自官方臉書)

▲建功庄前村長鍾展雄負責導覽建功庄與鐘家夥房 (取自官方臉書)

▲建功鍾屋夥房為大風草園創辦人鐘展雄的鐘氏家族居所具有超過百年的歷史, 目前為大風草園的一部分。 (照片: 台灣中醫藥醫療故事館) Historic home of Chong's Clan in Chienkung district of Hsinbei village of Pingtung.

▲建功庄前村長鍾展雄推廣的自然農業玉米 Organic farming for the sweet corn at the DaFon Grass Farm

參訪合影 (Photos at the site and the visit):

▲大風草園創辦人鍾展雄夫婦家人自家種植的有機玉米, 香氣迷人, 水煮之後就是美食

The sweet corns treats from Chong Changhsion's organic farm.

▲大風草園創辦人鍾展雄夫婦家人招待聯社台灣老家族自家種植的有機玉米, 大家就在兩百年前的歷史城門前野餐了起來, 東柵門旁所立的土地供應該也是土地龍神, 上面有"紫氣東來", 象徵太陽升起的庄落東方迎接第一道太陽的正能量。 Taiwan Old Family is treated with authentic produce direct from the land, the organic sweet corns from Chong's Da Fon Farm in Hsinbei village. Everyone enjoys a picnic at this historic East Bar Gate. 

▲大風草園創辦人鍾展雄夫婦家人自家種植的有機玉米也發展出新的台灣茶-玉米茶, 濃郁的甜味芬香四溢。 Taiwan Old Family also enjoys an innovative sweet corn tea which is not seen in the marketplace. 

▲玉米茶的顏色保有玉米的天然黃色澤。   The nature sweet corn colour tea from the Da Fon Farm  

▲ 東柵門旁的大風草園鐘家兼農場, 前院與後院則有台灣少數可以看得到的樹葡萄, 樹葡萄園產於拉丁美洲, 果子樣貌像是爬在樹幹上的綠葡萄(初長)與紫葡萄(成熟), 台灣的中文就稱之樹葡萄, 這在三樓農舍前的樹葡萄處於果子成熟, 所以用網子套住以免在收成之前被鳥獸給啄食。

Taiwan Old Family is invited to walk in another farm garden house where a rare bread of fruit growing on tree trunk, jaboticabas which is cultivated and incubated in just recent years. The tree is wrapped by net to avoid the fruits being picked by birds. 

▲樹葡萄初長食呈現綠色。  The baby seeds grown on jaboticabas.

▲樹葡萄果子成熟時的照料需要網子給予披護。    Trees of jaboticabas wrapped by net to ward off birds' bite.

▲樹葡萄果子收成後經過沙糖醃製酒釀後口感與色澤很接近紅酒。The red wine made from jaboticabas.

▲ 大風草園農莊主人之一鐘庭枝小姐為退休的教育工作者, 幾年前因為不定時的頭痛之後就先退休, 得知原產於拉丁美洲的樹葡萄, 興起在自家種植景觀樹的念頭, 景觀樹在自家院子長大後, 順便採集這自然有機不施農藥的樹果嘗試自己釀成樹葡萄酒, 喝了喝了也覺得對自身的頭痛有一定的緩解, 聯社台灣老家族到訪時, 特別請大家喝自己家的特有紅酒。 The idea of planting trees of jaboticabas in the family garden is actually an idea from Ms Chong Tingchi who had suffered headache for some years. She planted this year with perhaps another 50% for fun as it looks gorgeous as if grapes growing on the tree which the Chinese name is given. Maybe her past time in cultivating this tree really takes her pain off her pre-retiree career in teaching. She further came out idea making red wine straight out from this fruits turning red. Taiwan Old Family has a lucky day trying out her innovation from her own garden.

▲聯社-台灣老家族劉會長贈送鐘庭枝夫妻倆的中研院劉氏宗親研討會資料, 夫妻倆都是剛退休的教育工作者。  Mrs Chong Tingchi and her husband, also a teacher retiree, received the materials of Liu's conference in Academia Sinica from Dr. Liu of Taiwan Old Family.  

▲ 樹葡萄成熟的果子也可以做城果乾, 口感接近葡萄乾。

The dried jaboticabas, another by product of this plants, tasted like dried grapes.

▲ 一棵樹上可以看出樹葡萄果子成熟的週期不同 。

When some of the jaboticabas seeds come to mature and turn to color of deep purple.

▲ 聯社台灣老家族在鐘村長夫妻大風草園，參訪友善農業與客家庄的生活故事並了解新碑鄉的特有生態堅持與建城歷史。 We had a group photo with the hosts of the family of Bluemea Garden in Sinbei village adjacent to the village's East Bar Gate. 

第六站: 縣定古蹟-新北勢庄東柵門  

地址 (Address) : 屏東縣內埔鄉豐田村新北勢段 (Google Map Lookup)

簡介 (History of the Site and Visit): 

新北勢庄東柵門位於內埔鄉豐田村，又名「豐田隘門」，屬於聚 落型柵門，為早期客家聚落之特殊空間表徵。清康熙末葉，朱一貴舉 事，六堆客家人招募鄉勇平定亂事，清廷特頒「懷忠」匾額激勵。乾隆五十一年林爽文又舉事，六堆鄉勇助清有功，再頒「懷忠」匾以示 功勳，並建豐田隘門立碑紀念，直到 1897（光緒 26）年重修至今。 清代惠、潮兩府的客家人移墾來台，台灣主要集中地區為高雄、屏東 一帶，屏東六堆地區即為此區客家移民形成的聚落。1701（康熙 40）年間的客家墾拓路線由濫濫庄分中、南、北三線，沿麟洛河發展；即 至康熙末年已建立十三大庄、六十四小庄，成為六堆日後的聚落基礎， 其主要分佈於下淡水溪、東港溪及林邊溪三大流域，包括今之武洛、長治、麟洛、內埔、竹田、萬巒、新埤及佳冬等地。1721（康熙 60） 年下淡水溪以東的聚落組成六堆鄉團組織，因地方聚落為對付朱一貴 民變，由地方鄉民籌組之自衛組織。所謂「六堆」乃客籍團練組織分 為「前、中、後、左、右加前鋒」之統稱，且以西勢忠義祠為團練中 心。「堆」之意，或云「隊」字同義，或說與「塘」、「營」同為營汛 單位，六堆或六隊、六營，主要取其與官制不同之稱呼。客家民團協 助平定朱一貴民便後，亦佔領原為漳泉人村庄的新北勢庄。約於 1736~1769 年（清乾隆年間）興築柵門環繞庄外，原本興建有東、西、 北三柵門，以防範平埔族與他族原住民之侵擾，為自發性之防禦工事， 北柵門於 1897（光緒 26）年間修築時立有石碑，以紅磚疊砌造，屋面為二坡水硬山擱檁作法，曲形圓脊。即至日治時期，北柵門僅作為 一通道門戶，進出村庄均需經過此一柵門。進入光復後，大型載重車 輛進出頻繁，1989（民國 78）年遂打除原柵門之部分石柱、銃眼與 「懷忠里」匾額，雖於稍候補回該門額，然修補工法有待精進。 資料來源：國家文化資產網 

https://nchdb.boch.gov.tw/assets/overview/monument/19851127000084

參訪合影 (Photos at the site and the visit): (只開車經過, 並未下車合影) It is just a passing by without any group photo.

▲ 新北勢莊東柵門(取自: Wiki Common)   The East Bar Gate of Hsinbeishi village at Pingtung County

第七站: 屏東縣定古蹟-曾家宗聖公祠 (Tseng's Sacred Family Shrine, Listed Heritage of Pingtung County) 

地址(Address): 屏東市勝豐里謙仁巷 23 號 (Google Map Lookup)

簡介 (History of the Site and Visit): 

宗聖公祠供奉「宗聖」曾子、曾子父親曾點、曾姓遠祖夏禹王及六堆客家曾氏宗族歷代祖先，是臺灣著名的客家宗祠。創建於昭和 2 年（1927 年），昭和 4 年（1929 年）完工。屬於依據「文化資產保存 法」指定的「縣定古蹟」。當時由前清秀才曾寶琛提議興建，出資者是六堆客家祭祀公業曾裕振、曾啟蒼公嘗，宗祠兼作為到屏東市唸書 子弟或辦事族人寄宿聚會之所。昭和 16 年（1941 年），嘗會改名為 「曾裕振土地株式會社」，當時亦接受其他同宗族親入股，每股入股 金 50 元，後共籌到股份 1,200 股，但原則上仍以原有六大戶為主要權屬。

太平洋戰爭期間，日本軍人借住於此，門窗前的鐵柱均被剪斷 以供做戰時子彈的原料。 民國 90 年（2001 年），屏東縣政府出版《宗聖公祠》一書，由 曾氏後代子孫曾喜城先生執筆，書中讚揚宗聖公祠之建築、工藝之價 值。爾後宗聖公祠在專家學者審查後，於民國 91 年（2002 年）正式被公告為縣定古蹟。資料來源：國家文化資產網:

https://nchdb.boch.gov.tw/assets/overview/monument/20020108000001

參訪合影 (Photos at the site and the visit):

▲屏東宗聖公祠具有西洋風格洗石子施作的門樓，山牆上坐臥一對石獅, 左右各有一飛天女神, 建築裝飾與講究實足西洋的歷史裝飾主義, 但在1927年台灣的台北已經走進較裝飾簡化的現代建築, 可能是在台北官廳公共建築所使用的西洋建築裝成為台北以外建造家屋家廟的重要富裕與社會地位標竿, 這股華麗類似歐洲的巴洛克時期講究的宮殿奢華體現於建築外觀的風潮從台北往全島外鄉擴散, 富有的家族則把這帶進街屋與家廟自宅的裝飾。  Finest decoration with western  arts and terrazzo molding with themes of lions and flying angels came to gate of Tseng's Sacred Family Shrine as it is the seat of a western palace for the aristocracy. 

▲六堆客家曾姓宗聖公祠在入口設有近年2010-2013年透過文化部補助的整修與其建築特色說明牌。   The entire Tseng's family shrine has got funding from Ministry of Culture Affairs of Tawan for restoration in 2010-2013.

▲宗聖公祠入口門樓山牆兩側的女神西式裝飾, 但面容卻是台灣在清代時的神像表現手筆。

The face of the flying angels might have seen as the god figures worshiped in the Han style temple in Taiwan.

▲宗聖公祠入口門樓為位在中軸線上的宗祠建築, 前埕頗具規模與深度,足見當年曾姓族人欲塑造的宮殿氣勢. The perfectly centrally aligned layout of Tseng's Sacred Family Temple seen from out of the beautifully adorned gate.

▲宗聖公祠偌大的前埕, 透過深度的拉長, 讓走進宗祠殿堂的參拜者覺得渺小, 猶如走進一座官署宮殿進朝參拜的悠揚路徑, 站在入口門前即可一覽與感受整座建築的氣派攝人. The intimating scale of Tseng's family temple lies in the depth of the front courtyard and this design makes you feel tiny in a sense compared to the whole grandeur. 

▲宗聖公祠幾乎是整座都是透過西方建築手筆與工法所打造的漢式廟宇, 幾乎只晚於佳冬楊家宗祠數年用全西式紅磚, 洗石子抿石子等豐富的眾多石材混搭拼貼並, 在當時都是極具昂貴的建造成本, 入口屋樑上的斗拱木雕應為2013年整修時補上的新作。  Although the Tseng's family shrine is a Han style of family temple, it features all the craftsmanship and decoration that combined many aspect of western buildings skills introduced during Japanese Formosa period. 

▲宗聖公祠第一進內的藻井, 左右具有瓜筒的木樑結構, 是在當時採西式工法外特別還可以詳見漢式木樑斗拱瓜筒等的結構與工法。 The Han style beams and ceiling structures at the front row courthouse of the family shrine.

▲ 門口牌坊外原本是曾氏族人的半月池, 可惜在數十年前售地後改建為一般販厝, 失去客家傳統家廟完整性。 There was a crescent pond out the adorned gate of the family shrine but it was sold for housing development decades ago leaving an incomplete layout of the family shrine.

▲宗聖公祠內具有非常豐富的各種書法字體, 正殿中庭柱聯有竹葉字字型 ，全台相當罕見，正廳兩側棟柱, 留有曾國藩題贈的楹聯, 這也是台灣僅見。A striking feature of Tseng's Family Shrine is every stone pillars is calligraphy filled with creation of poems and idioms with non-repetitious font face. The one facing the central courtyard comes with a unique bamboo leaf font face which is not seen elsewhere in Taiwan.

▲圍繞宗聖公祠中庭的每根石柱上都有墨寶。  Every stone pillar of the Tseng's Sacred Family Shrine in Pingtung city comes with well written calligraphy from known artists.

▲宗聖公祠的宗祖祠堂內祭拜家的歷代祖宗, 神龕上牌匾為擂金畫. The central altar at the worship hall with tablets for all tseng's ancestors and well above hung the guild art plaque.

▲宗聖公祠正殿左右側護龍廂房上有攝置涼亭式戲台, 皆為精置的西式歷史洋風裝飾主義的細膩, 在台灣的傳統廟堂作品中作為戲台的不多, 也極具代表性, 此座為在正殿右側廂房上, 亭閣屋頂上還佇立了穿著西裝的劇子。  Another architectural wonder of Tseng's Sacred Family Shrine comes with dual play house above two flanking chambers for performing artists of the time.

▲踏上宗聖公祠二樓的平台與戲台可觀賞屋瓦與屋脊剪黏所形成的綿密宮殿之海的景觀。 A waterfall of glittering shingles can been from the play house space well sit on top of the two flanking rows, a best place to see the beauty of the Han style shrine architecture. 

▲宗聖公祠正殿屋脊. The central altar house for the Tseng's family with a soaring and dominant roof top which assert its social hierarchy.

▲宗聖公祠正殿兩側廂房上有平臺, 是通往戲台亭的空間, 在全台的宗廟裡相當罕見, 空間的展演多了教育娛樂的面向。 The space on top of two flanking rows of the temple to provide access to the play house.

▲宗聖公祠兩側通往二樓露臺空間的樓梯轉折空間。 Fine courtyard space with stairs leading to the roof level play house. 

▲宗聖公祠正殿內所有的建築角落都有細膩且繁瑣的西洋裝飾, 這石椅石柱座落在左右廂房前往二樓戲台與露臺的轉折空間。  Tseng's Sacred Family temple reaches the highest level of decoration for its terrazzo made structure as just seen in nobleman's palatial living in Europe.

▲宗聖公祠裡的英國式紅磚拼貼(紅磚短切面與長切面隔層交錯), 在漢式家廟建築中卻運用大量西式建築的工法與材料, 反應出在日本時代中期廟宇民居工法的運用的西化程度。 The British style of brick layering permutation is seen at Tseng's Sacred Family Shrine and it unfolds the secrete of the opulence of the family in their time of building with western technique and master craftsmanship.

▲宗聖公祠正殿左側廂房上的歐式涼亭式戲台, 導覽人員解釋站在圓頂正中心下方說唱, 聲音傳遞擴散效果最大, 這是當擴音器尚未發明的年代，如何透過空間的形塑手筆, 達到戲台的最佳音響效果。  Speaking right underneath the doom roof is the best location to magnify the voice, the design of a theatre house with the modern amplifier equipment.  

▲宗聖公祠於 2013 年復原整修時因應調查研究計畫產出的建築模型, 目前放在正廳祖堂一旁參觀。  The architectural model created during the time the whole family shrine building underwent a restoration during 2013 is still in display at the central space.

▲宗聖公祠於2013年修復再利用工程後所做的文資身分下對於工藝作品的調查。 The architectural appraisal to the entire site made made at the year in 2013 and marked with who made a restoration effort in this chart.

▲聯社台灣老家族同導覽人員一齊在宗聖公祠前合影-1。 Taiwan Old Family day 3 members have a group photo right at the Tseng's Sacred Family Shrine.

▲聯社台灣老家族第三天的參訪成員一齊在宗聖公祠前合影。Taiwan Old Family day 3 members have a group photo right at the Tseng's Sacred Family Shrine.

第八站: 屏東縣定古蹟-屏東書院  (Pingtung Academic, Listed Heritage of Pingtung County) 

地址 (Address): 屏東市太平里勝利路 38 號 (Google Map Lookup) 

簡介 (History of the Site and Visit): 

「屏東書院」係嘉慶 20 年(1815 年)鳳山知縣吳性誠命歲貢生郭萃、林夢陽所建。建成之初因經費拮据，僅樹立本體而未加華彩，經 劉蔭棠會請郭萃、劉瑞麟、蕭啟德、蕭啟元等協力勸捐，方添漆繪而使形制更加完備，再經接辦者戮力經營，並陸續購置租產，使營運經 費不虞匱乏。據文獻記載，光緒 6 年(1880 年)書院曾重修，該次工 程係由鄭贊祿所主持。 日治初期殖民統治者為普及教育，引進新式學校，學院功能遂被 取代。「屏東書院」因之改為孔廟，昔日盛況蕩然無存，僅餘春秋二 季祭典活動。由於其所有基本財產被迫捐出予「阿猴公學校」作為獎 助學金，導致無力修繕房舍，終而日漸傾頹。

昭和 12 年(1937)屏東市推行市區改正，鑑於「屏東書院」與新設公 園相衝且建築年久失修，市尹宗藤大陸為延續孔廟香火，乃有編列經 費以進行移轉改築之計畫。斯時適有東京帝國大學之古代建築學權威藤島亥治郎博士來訪， 據云「臺島雖有幾多文獻，而能依原形以保存者，惟本院與澎湖文石書院而已」，遂率一行赴現地踏勘視察，認為其建築規模雖小，但模樣樸素瀟灑，頗具書院特質，且門楣之雕刻，水準不讓奈良法隆寺， 故於離屏之際，反覆叮嚀「若改築，必依舊形，是所切望」。同年年底改築委員會成立，積極向市當局交涉遷建位址，旋即順 利無償取得基地，改築工事自昭和 13 年(1938 年)11 月 18 日開始， 至昭和 14 年 5 月中旬完成，書院遂由原阿猴街東（今中山公園）移 至今址，並勒碑紀念。

臺灣光復後，「屏東書院」因欠缺適當維護日漸殘破，囿於百廢待舉，經費抉据而無力進行，直至民國 66 年方委請當時中興大學理工學院院長漢寶德先生研究修復。因漢氏認為孔廟應有其體制，遂將 書院建築之廟堂前移 4 公尺，中堂改為大成殿，後殿改為崇聖祠，兩廂原有學舍則改為兩廡，並將正面圍牆左右二道側門改為圓形門洞。 

該修復工程自民國 67 年 7 月 3 日開工，於隔年 9 月 28 日完工，書院雖獲得維護，然其形制卻已更動。「屏東書院」創建至今近 200 年(1815-)，因極具歷史文化價值 且保存尚稱完善，於 74 年 11 月 27 日被指定為三級古蹟。清末臺灣 雖曾設有大量的書院建築，但歷經日本時期與光復後的變遷與破壞， 至今僅餘 12 座保存較好的書院得以列入古蹟名單，而南部地區數量稀少，僅「屏東書院」與高雄鳳山的「鳳儀書院」等二處，故顯彌足珍貴。 資料來源： 國家文化資產網  https://nchdb.boch.gov.tw/assets/overview/monument/19851127000081

參訪合影 (Photos at the site and the visit):

▲不同於孔廟的萬仞宮牆, 屏東書院則立了九仞宮牆, 但仍採用孔子廟的規格。 The mirror wall erected to bar the entrance of the Pingtung Academic, a similar architectural design that follows the Confucius Temple of ancient Chinese Professor.

▲屏東書院九仞宮牆後立面的碑林展示 四座碑記記露歷代遷建與修築的歷程。 The stone tablets erected in different period of refurbishments are all attached to the rear side of the mirror wall at its entrance. 

▲屏東書院的大成殿前極具深度的廊道與空間規模, 反應在日本時代書院遷建的規模性不輸清代的孔廟建築的設立。  Pingtung Academic is seen in its grand scale with intimidating space toward the central Dacheng Worship Hall and is not compromised design to look small than a formal Confucius Temple.

▲屏東書院第三進聖廟左右內埕空間, 六角石基為盆栽基座與水井。 Smaller courtyards formed inside the formerly teaching space of the Pingtung Academic and elements for patio space with bonsai plant and water well. 

▲屏東書院後殿聖殿的歷代儒學牌位的神龕。 Altar for known Han Chinese scholars at the last row of house at Pingtung Academic.

▲屏東書院內有兩座月門與大成殿與左右護龍相連, 刻劃出祭祀與教育空間的內與外, 這一面則是從月門往山門與前埕草地相望, 猶如收納山林美景的窗景。 Two moon shape doorways are in both side of the central Dacheng Hall which defines the space for best leaning destination.

▲聯社台灣老家族在屏東書院的大成殿前留影。 Taiwan Old Family at the central Dacheng Hall of the historic Pingtung Academic.

▲聯社台灣老家族在屏東書院的大成殿前留影。  Taiwan Old Family at the historic Pingtung Academic.

▲屏東書院的山門, 九仞宮牆與大成殿形成一中軸線。 The front gate, Bar Mirror Wall, and Dacheng Worship hall all aligned with the central line of the entire site.

第九站: 縣定古蹟-崇蘭蕭氏家廟 (Chonlang Clan Ancestral Temple, Listed County Heritage)  

地址 (Address): 屏東市崇蘭里 69 號 (Google Map Lookup)

簡介 (History of the Site and Visit): 

崇蘭蕭氏家廟歷史建築始建於清光緒六年（1880 年），並於日本 昭和二年（1927 年）重修，屬於宗祠木結構建築。崇蘭蕭家開基距今 270 餘年，蕭氏家族史可為一部屏東開發的見 證史。蕭唯天（出生於 1715 年）為蕭家開台祖，祖籍廣東省惠州府，務農為主，兼作糖業買賣，後成為屈指可數的富翁。清嘉慶年間建立 屏東書院。 

蕭氏家廟至今香火不斷，保存良好，成為奉祀先祖及凝聚後代子 孫力量的精神性建築，它除了載體的木結構之美、工藝之美、陳玉峰 彩繪之美外，最重要的是傳承蕭氏家廟書院風氣的特殊意義。 

蕭氏第三代先祖蕭啟德、蕭啟邦曾分別擔任屏東書院的董事及總理，蕭家因注重教育工作的推展，蕭氏子孫在清代有九位秀才，其中 蕭啟邦為貢生、蕭文鳳為恩貢生、蕭文蘭為拔貢生，其匾額今懸掛於 蕭氏家廟，成為勉勵子孫力學精進的象徵。崇蘭蕭氏家廟與屏東書院關係密切，淵源流長。蕭氏族人在日治 時期設立的學堂「課餘軒」，由族人教授漢文，至今仍保存完好。  

崇蘭蕭氏家廟現由管理委員會負責人蕭永忠先生大力擎劃，於民 國九十一年（2002 年）成立蕭珍記文化藝術基金會，積極推廣社區藝術文化活動，對文化的建樹遠景可期。 資料來源： 國家文化資產網: https://nchdb.boch.gov.tw/assets/overview/monument/20040816000001

參訪合影 (Photos at the site and the visit):

▲聯社-台灣老家劉會長與蕭珍記祭祀公業現任管理人蕭永忠與兒子於崇蘭昌黎殿內合影並贈送中研院劉氏宗親研討會資料 Taiwan Old Family paid a visit to Pingtung's Hsiaos and their property current chairmen Hsiao Yongchon and his son.

▲聯社-台灣老家族參訪屏東蕭氏家廟, 並與蕭珍記祭祀公業現任管理人於崇蘭昌黎殿內合影。Taiwan Old Family paid a visit to Pingtung's Hsiaos and their property current chairmen Hsiao Yongchon and his son.

▲現任蕭珍記祭祀公業管理人蕭永忠近年負責興建的崇蘭社區公廟崇蘭昌黎殿。 The Hsiaos of Pingtung city recently built a community worship hall of Chonglang Changli Temple.

▲蕭氏家廟目前所在的社區整合為阿緱地方文化館、崇蘭社區456彩繪藝術巷、蕭氏家廟。 The Hsaios historic settlement at Chonglang neighborhood have been integrated with attraction theme neighborhood formed by an artist's alley, historic temple and culture gallery.

▲蕭氏家廟理事長所營造的崇蘭社區456彩繪藝術巷。 Hsiao's Temple has contributed an artistic and community led transformation of their living Chonglang neighborhood. 

▲蕭氏家廟為傳統漢式建築保有相當程度的修復與工藝傳承的紀錄, 周遭成為社區的公園與文化設施。 The Hsiao's Family Temple in Pingtung is part of a well look-after local park for the neighborhood.

▲蕭氏家廟正殿內的祖先神龕與拜殿追遠堂, 祖先人才輩出, 並有獲得拔貢的人在考取學位後入朝廷服務, 神龕上立有『拔元』匾額。 The Hsiao's achievement in their acquired academic status in the Chin China royal court are all displayed at the Altar Hall.

▲蕭氏家廟正殿追遠堂與內埕。 The fine courtyard and central altar hall for Hsiao's Family Temple which was recently restored with proper care and thoughtful restoration craftsmanship.

▲蕭氏家廟內展示修復與匠師調查的紀錄, 國寶陳玉峰的彩繪是蕭氏家廟的重要作品。 The pre-restoration architectural appraisal of the former artists and their works inside the Hsiao's Family Temple in Pingtung city are all displayed at the Hsiao's family temple for showcasing how they made their best study to ensure restoration with good reference to history. 

 

▲聯社台灣老家族的白錫玠醫生為興建艋舺祖師廟的白其祥將軍後代, 他發現匠師陳玉峰也參與了台北艋舺祖師廟在日本時代的彩繪作品, 一個國寶級的彩繪大師的作品也串連了島內的精典廟宇建築。 Dr. Bai from Master Temple of Taipei discovered a share craftsmanship of the carpentry artist for the Door God at Hsiao's Family Shrine in Pingtng city more than a century ago. 

▲蕭珍記祭祀公業管理人蕭永忠兒子負責導覽帶領聯社-台灣老家族解說蕭氏家廟的修復，歷史與文物展示內容。 The Hsaio's Family Temple direct descendant young Mr Hsiao offers an insightful and informative tour to the Hsiao's temple they have made a grand effort restoring to its former splendour. 

▲蕭氏家廟的門神彩繪為陳玉峰匠師的作品, 近年修復。 The recently restored Door Gods at Hsiao's Family Temple with artwork produced originally by Temple Art Master Chen Yufong in early 20th century.

▲蕭珍記祭祀公業管理人蕭永忠兒子負責導覽蕭氏家廟的最新科技運用, 透過增強實境/虛擬實境技術(AR/VR)來讓參觀者對於門神彩繪裡的元素有著不一樣的想像, 在日本時代因廟宇發展的諸多限制, 門神不可戴劍戴刀, 門神的主題就把原有將軍武器改座象徵富貴的玉如意, 來化解當時日本政府的疑慮。 Hsiao's temple restoration is taking advantage of modern AR/VR technology to give behind the scene interpretative visualization of the Door Gods painted during the Japanese Formosa period in which arms and weapon themes were prohibited.

▲聯社台灣老家族一起跟蕭珍記祭祀公業管理人蕭永忠兒子在蕭氏家廟前合影。Taiwan Old Family members have a group photo with Hsiao's direct descendant Hsiao Jonchon's son. 

▲聯社台灣老家族一起跟蕭珍記祭祀公業管理人蕭永忠兒子在蕭氏家廟前。 Taiwan Old Family enjoys an orientation of the temple and how it got restored by the Hsiao's descendant.

▲蕭氏家廟旁蕭家所貢獻給社區的阿緱地方文化館, 原為興建於日本時代的「課餘軒」學仔，由蕭氏族人教授漢文，至今仍保存完好。The Current Hsiao's Family Temple Cultural Gallery was a conversion from their private Han Chinese tutoring classroom built before 1944.

▲阿緱地方文化館-課餘軒。 The Current Hsiao's Family Temple Cultural Gallery was a conversion from their private Han Chinese tutoring classroom built before 1944.

▲阿緱地方文化館內陳列的地方史與傳統建築廟宇的工藝與修復典故, 展示的門板為原來家廟的門神門板。 Pingtung Hsiao's Cultural Gallery well keeps the documented restoration of their Hsiao's Family Shrine particularly the original Door Gods.

▲蕭珍記祭祀公業管理人蕭永忠兒子解說蕭氏的乾隆皇帝御賜義民之「旌義」二字木匾, 屏東市蕭家為河洛語族群而佳冬蕭家則為客語族群。  Hsiao's descendant explains the chartered plaque from the Manchu Chin Royal Court in the 19th century to honor people of their bravery against unheaval and riots.

▲蕭珍記祭祀公業管理人蕭永忠夫人與兒子來替聯社台灣老家族講解文化館內的歷史與文物。Hsiao's descendant came to give an orientation of the objects, artifacts and story for the Hsiao's establishment throughout different period in Taitung at the Hsiao Family Temple's Cultural Gallery.

▲阿緱地方文化館內陳列的地方史與傳統建築廟宇的工藝與修復典故, 展示修復的剪黏工藝。 The restoration of the former temple ceramic arts is well kept and displayed at Hsiao's Family Temple Cultural Gallery.

▲文化部2019年頒贈給蕭氏家廟的古蹟歷史建築管理維護入選。Hsiao's Family Shrine in Pingtung city restoration and up-keeping was awarded by Ministry of Culture in 2019. 

▲聯社台灣老家族的白錫玠醫生為興建艋舺祖師廟的白其祥將軍後代與展示共同有參與艋舺祖師廟彩繪陳玉峰作品也在阿緱地方文化館有所聯結與展示並與文化館合影。 Dr. Bai from Master Temple of Taipei discovered a share craftsmanship of the carpentry artist for the Door God at Hsiao's Family Shrine in Pingtng city more than a century ago. 

See previous day 1 and day 2 in a separate page.

『聯社-台灣老家族』2021年三月花東屏紀遊 - 花東 

文字影像整理 (Content Authored by): 

李林進旺 (墨林) - 參觀地簡介

洪惠文 (Katy Hui-wen Hung) - 照片與解說

陳國元 (Willie Chen) - 照片與解說