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The Marriage Circle of the Lin Family at Wufeng in the Japanese Colonial Era
|關鍵字:||Japanese colonial era|
The Lin family at Wufeng
|摘要:||Marriage serves as the important means for the big family to strengthen and expand their power. In the Japanese colonial era, besides the huge wealth, the Lin family at Wufeng also enjoyed extremely high reputation for their involvement in political and social movements. During that time, it was the topic worthy of attention that which families they had united by marriage and what standards they stuck to. This article focuses on the marriage network of the Lin family at Wufeng based on diaries and interview recordings of members of the Lin family such as Lin Hsien-Tang, Yang Shui-Hsin and Chen Ling, etc.
According to the preliminary studies, the marriage objects of the Lin family at Wufeng in the Japanese colonial era include: firstly, political and social movement partners, such as Yang Tzu-Pei family at Wu Chi, Yang Chao-Chia family at Qatgshui, Chang Huan-Kui family at Daya, Lin Kuan-Min family at Chiayi;secondly, renowned families in central regions, such as Tsai Lien-Fang family at Qingshui, Wu Luan-Chi family at Taichung, the Lv family at Yuyun Mansion, Yang Chi-Chen family at Changhua, etc.;thirdly, Christian families, such as Kao Chang and Liu Jui-Shan families at Tainan;fourthly, the Japanese family. Among them, those married Christians and the Japanese are mostly the younger generation who had received modern education. It reveals that the original marriage circle tended to expand over time.
In conclusion, the marriage objects of the Lin family at Wufeng mostly belong to the renowned leadership in central Taiwan with certain assets and social status. The frequent intermarriage brings both families closer, but such a good match for marriage can't necessarily guarantee happiness. Several un happy marriages can be seen in the Lin family at Wufeng.
However, the Lin family at Wufeng didn't attach absolute importance to the so-called good match. For example, Lin Hsien-Tang paid more attention to the personality and health of his daughter-in-law and son-in-law than to their family background, which revealed his open mind.|
婚姻是大家族鞏固和拓展權勢的重要手段。日治時期霧峰林家除了財勢傲人外，由於投身政治、社會運動，在民間亦具有極高的聲望。當此之時，霧峰林家與哪些家族締結姻親，其選取標準為何，實為一個值得關注的課題。本文乃利用林獻堂、楊水心、陳岺等霧峰林家成員的日記和訪談紀錄，描繪出霧峰林家的婚姻網絡。 根據初步的研究，日治時期霧峰林家的聯姻對象包括：（一）政治和社會運動夥伴，包括梧棲楊子培家族、清水楊肇嘉家族、大雅張煥珪家族、嘉義林寬敏家族；（二）中部名門大族，包括清水蔡蓮舫家族、臺中吳鸞旂家族、筱雲山莊呂家、彰化楊吉臣家族等等；（三）基督教家族，包括臺南高長家族、臺南劉瑞山家族；（四）日本人家族。其中，與基督徒和日本人通婚者，多為林家受過新式教育的年輕一代，顯示隨著時間演變，原本的婚姻圈有擴大的現象。 總結而言，霧峰林家的聯姻對象多為臺灣中部知名的社會領導階層，具有一定的資產和社會地位。由於大家族間彼此通婚頻繁，常有親上加親的現象，但是此種門當戶對的婚姻，卻並非幸福的保證，霧峰林家即有幾起不幸婚姻的案例。 不過，霧峰林家並非絕對拘泥於門當戶對，例如林獻堂對於媳婦、女婿的人品和健康的重視，勝過家世，顯示其觀念有較為開明的一面。
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