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白話字的起源與在台灣的發展the Origins of Pe̍h-Ōe-Jī and Its

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白話字的起源與在台灣的發展the Origins of Pe̍h-Ōe-Jī and Its 國立台灣師範大學台灣語文學系 博士論文 指導教授：賀安娟（Ann Heylen）博士 白話字的起源與在台灣的發展 The Origins of Pe̍ h-ōe-jī and Its Development in Taiwan 研究生：陳慕真 撰 2015 年 12 月 本論文獲得科技部 104 年度獎勵人文與社會科學 領域博士候選人撰寫博士論文獎勵，謹此誌謝。 摘要 本文以白話字為研究主題，探討白話字從十九世紀至今百餘年來的發展，分 析白話字在麻六甲的起源，在中國廈門的形成，以及在台灣從清末、日治時期， 到戰後的發展。透過白話字於不同時期的歷史梳理與分析，本文指出，白話字在 台灣的發展主要呈現兩條主要的脈絡：一為從 1865 年開始，由英國長老教會的 宣教師所發展的白話字運動 ── 這條主線在教會內穩定的發展，從日治時期延 續到戰後，直到 1969 年國民黨政府全面禁止白話字為止；另一條脈絡源於日治 時期的 1920 年代，白話字運動與台灣文化啟蒙運動相結合，並在戰後 1950 年代 由台灣省議員所接續，此後因為高壓的國語政策而沉寂，直到 1980 年代才在政 治解嚴的風潮下，隨著台語文運動而再次出現於台灣社會。這兩條脈絡顯示出白 話字在台灣的發展轉變為：（一）推動者：從西方宣教師轉變為台灣本地知識份 子，（二）訴求對象：從長老教會的信徒，擴及至台灣社會大眾，（三）推動目 的：從傳揚基督教，達成信仰教育，改變為以普及知識，達成社會教育，（四） 認同取向：從對基督教的信仰認同，發展為對台灣民族的認同。從這些轉變的過 程顯示出白話字一開始作為西方宣教師創制的文字系統在台灣本土化的痕跡。 從 1885 年《台灣府城教會報》創刊開始，台灣基督長老教會就開創了以白 話字閱讀、書寫、出版、傳播的時代，直到戰後的 1969 年為止。在長老教會的 推動下，白話字已經穩固的成為基督徒社群共通的文字。在 1885 年至 1969 年這 段台灣的「白話字時代」中，以白話字出版之書籍、刊物，總數量至少近千冊， 內容涵蓋了文學藝術、宗教信仰、歷史文化、兒童教育、醫學知識等領域。這些 成果顯示，以白話字所構築的知識體系已然健全，並成熟的體現在各領域。白話 字除了是教會信徒領受基督信仰的文字工具外，也是台灣人以台語獲取各種現代 化知識的重要途徑。 本文的另一個重點，在於指出「白話字傳播圈」的概念 ── 從十九世紀白 話字的傳播路線來看，首先是從南洋的麻六甲（1820 年代），繼而到中國廈門 （1850 年代），最後來到台灣（1865 年代）。就歷史的進程而言，台灣居於「白 話字傳播圈」的末端。然而，經過百餘年來歷史的發展，隨著東南亞華人和中國 閩南人的政治情勢、族群結構、語言式微、宗教信仰等主客觀因素，福建話和閩 南話的白話字在當地並未有穩定和長足的發展。相較於此，1980 年代後，隨著 台語文運動的成果，使得台灣在白話字上取得優勢和主導權，逐漸躍居為新加坡、 馬來西亞和中國閩南的白話字輸入中心。換言之，台灣從歷史上「白話字傳播圈」 的末端，逐漸發展成為具有「白話字傳播圈」中心的條件。 關鍵詞：白話字、台語、教會羅馬字、台語文運動、台灣基督長老教會、《台 灣教會公報》、台灣宣道社、白話字時代（1885-1969）、台灣文學 Abstract The purpose of this thesis is to study the development of Pe̍ h-ōe-jī since the nineteenth century and to analyze its origins in Malacca, its formation in Amoy, and its development in Taiwan from the sunset of the Qing dynasty to the post‐war period. The survey results of the development of Pe̍ h-ōe-jī indicate that the development of Pe̍ h-ōe-jī in Taiwan has two major contexts. The first is that starting from 1865, the preachers of the Presbyterian Church of England led a stable Pe̍ h-ōe-jī Movement, in which the development had extended from the Japanese colonial period until 1969, when the KMT government imposed a ban on the Movement. The second context began in the 1920s, when Taiwan was under Japanese rule; the Pe̍ h-ōe-jī Movement started to resonate with the Cultural Enlightenment Movement in Taiwan, which was continued in the 1950s by parliamentarians of the Taiwan Provincial Council. However, the Movement became silent after the government enforced its national language policy. It was not until the lifting of martial law in the 1980s when the Pe̍ h-ōe-jī Movement experienced a revival in Taiwan society. These two contexts demonstrate the changes in the development of Pe̍ h-ōe-jī in Taiwan: (1) Promoters: The leaders have changed from being Western missionaries in Taiwan to being local intellectuals. (2) Target Audience: Users have expanded from the believers of the Presbyterian Church to the Taiwan public. (3) Purpose: The aim of the Movement has changed from spreading Christianity to popularizing knowledge to facilitating social education. (4) Identification Orientation: The identification with the Christian faith has changed to the development of Taiwan national identity. The process of these changes shows the marks of localization of an orthography in Taiwan that has started from the creation and use of the Pe̍ h-ōe-jī Writing System in church activities by Western missionaries. Beginning with the first publication of Taiwan Prefectural City Church News in 1885, the Presbyterian Church in Taiwan had already initiated the age of using Pe̍ h-ōe-jī to read, write, publish, and communicate until 1969. The Pe̍ h-ōe-jī Writing System, under the Presbyterian Church’s promotion, had established a solid common language within Christian communities. The Age of Pe̍ h-ōe-jī in Taiwan, from 1885 to 1969, saw nearly a thousand books and other documents published in Pe̍ h-ōe-jī, covering the fields of literature, arts, religion, history, culture, childrenʹs education, and medicine, among others. These achievements indicate that the Pe̍ h-ōe-jī Writing System had been sound and mature and reflected in many fields of knowledge. At that time, the Pe̍ h-ōe-jī Writing System was not only a critical tool for church followers to receive and accept Christianity, but also an important approach for Taiwanese to acquire a variety of modern knowledge. Another focus of this thesis is to point out the concept of the “Pe̍ h-ōe-jī Writing Diffusional Sphere.” Viewing the routes of the spread of Pe̍ h-ōe-jī starting in the nineteenth century, the diffusion took place from Malacca (1820s) of Southeast Asia to Amoy (1850s) in China, before finally arriving in Taiwan (1865). According to the course of history, Taiwan is located at the end of the diffusion circle of Pe̍ h-ōe-jī. However, after more than a century of development, the Pe̍ h-ōe-jī of Hokkien and the Minnan dialects was unstable and unexpansive, resulting from both objective and subjective factors, including political situations, ethnic structures, language loss or obsolescence, religions, and so on, of Chinese in Southeast Asia and of Minnan people in China. Comparatively, with the achievement of the language movement after the 1980s, Taiwan has acquired advantage and dominance in the diffusion of Pe̍ h-ōe-jī and has gradually grown into the center for sourcing Pe̍ h-ōe-jī knowledge for the people of Singapore, Malaysia, and the Southern Min of China. In other words, Taiwan has gradually developed itself into the center of “Pe̍ h-ōe-jī Writing Diffusional Sphere” from the end of a diffusion course. Keywords: Pe̍ h-ōe-jī, Tai‐gi, Church Romanization, Written Taiwanese Movement, The Presbyterian Church in Taiwan, Taiwan Church News, Taiwan Missionary Society, The Age of Pe̍ h-ōe-jī (1885‐1969) , Taiwanese Literature 目錄 第一章 緒論 ............................................................................................................ 1 一、研究動機與目的 ............................................................................................ 1 二、概念界定 ........................................................................................................ 3 三、文獻回顧與探討 ............................................................................................ 7 四、研究資料與方法 .......................................................................................... 12 五、論文架構與章節大綱 .................................................................................. 18 第二章 白話字的起源 ....................................................................................... 20 第一節 十九世紀歐美基督教的宣教運動背景 ................................................ 20 一、十九世紀基督教的海外宣教熱潮 ...................................................... 20 二、歐美基督教會的宣教語言工作 .......................................................... 22 第二節 基督教傳入麻六甲及白話字的發軔 .................................................... 26 一、基督教在麻六甲：馬禮遜、米憐和麥都思 ...................................... 26 二、麥都思的《福建方言字典》和白話字的發軔 .................................. 29 第三節 中國廈門的白話字運動 ........................................................................ 38 一、宣教師在廈門及白話字的制定 .......................................................... 38 二、廈門的白話字成果和發展 .................................................................. 43 小結 ...................................................................................................................... 57 第三章 白話字在台灣的發展（上） (1865-1945) ................................. 60 第一節 十九世紀末來台宣教師的白話字推展 ................................................ 60 一、白話字的推展 ...................................................................................... 60 二、《台灣府城教會報》與白話字推動 .................................................... 63 第二節 日治時期長老教會的白話字推動 ........................................................ 67 第三節 日治時期知識份子的白話字運動 ........................................................ 80 一、蔡培火與台灣文化協會 ...................................................................... 80 二、彰化婦女共勵會 .................................................................................. 92 三、霧峰一新會的白話字推動－兼論《楊水心女士日記》 .................. 93 小結：清末、日治時期白話字運動的發展與分析 ........................................ 115 第四章 白話字在台灣的發展（中） (1946-1969) ............................... 119 第一節 戰後國語政策與白話字 ...................................................................... 120 第二節 長老教會的白話字推動 ...................................................................... 138 一、1945 至 1954 年：白話字或中文？站在十字路口的教會語文 ..... 138 二、1955 至 1969 年：白話字和中文並行發展期 ................................. 151 第三節 嘉義「台灣宣道社」的創立與白話字傳播 ...................................... 160 小 結：戰後白話字運動的發展與分析 .......................................................... 184 第五章 白話字在台灣的發展（下）（1980 年代後） ......................... 188 第一節 黨外運動與台語文運動的興起 .......................................................... 189 第二節 台語文運動中的白話字論述與行動 .................................................. 191 一、台語文字化與白話字書寫傳統 ........................................................ 191 二、白話字與台語文寫作、推廣 ............................................................ 195 三、白話字與台灣文學的再定義 ............................................................ 199 四、白話字與台灣民族主義的建構 ........................................................ 205 五、白話字與台語文的體制化 ................................................................ 208 附論 新馬、中國的白話字發展 ...................................................................... 212 一、新加坡和馬來西亞的白話字發展 .................................................... 212 二、中國的白話字發展 ............................................................................ 227 小結：「白話字傳播圈」中台灣的角色 .......................................................... 229 第六章 結論 .......................................................................................................
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