龍岡穆斯林社群之研究

Abstract

台灣的伊斯蘭研究基本上仍處於待開發的狀態，因伊斯蘭教並非台灣社會的主流宗 教，且本國穆斯林數量日益減少，更不利於相關研究。然而，在這個下降的趨勢中，中 壢龍岡清真寺的穆斯林社群卻逆勢成長，近年來成為台灣境內最活躍的穆斯林團體，呈 現一股「伊斯蘭復興」的景象，值得學界探討。 令人好奇的不只於此；龍岡穆斯林社群的主體是來自泰緬的漢語穆斯林，這也是一 百多年來，這個群體的第二次跨國遷移。他們當中，許多人的祖先來自中國雲南，因為 戰亂移居緬甸與泰國，在當地成為離散的社群。1950 年代開始，部分隨著「孤軍」（當 中也有少數穆斯林）移民到台灣，定居在中壢一帶，並維持著原有的宗教信仰。 由於這群穆斯林曲折的歷史與雙重少數的身分，本計畫想針對他們探討兩個問題： 第一、認同：身為華人族群的一部份，並被迫從華人的國家遷移到非華人的國家，之後 再度回到華人為主體的國家，他們心中的「家園」在哪裡？祖國又是什麼？他們與原居 地的聯繫如何維持？第二、宗教在地化：在台灣高度都市化的環境下，多半來自鄉村的 漢語泰緬穆斯林如何適應環境，以維續他們的宗教信仰與宗教熱誠？ 本計畫預定將上述兩大主題，以兩期各兩年的時間，利用參與觀察、深度訪談、口 述歷史等方法，共進行四年的田野調查。

There is still room for the development for the researches on Taiwanese Islam because Islam is not the mainstream religion in the Taiwanese society and there is a decrease in the number of Taiwanese Muslims, which makes it harder to conduct related researches. Yet, despite of the downturn trend, the Islamic mosques’community in Lungkang, Zhongli has been growing and has becoming the most active Muslim group in Taiwan, which is seen to be an Islam revival and is worthy of academic surveys. What is more interesting is that the majority of Lungkang’s Muslim community came from a group of Chinese-speaking Muslims originally, and the move was their second transnational immigration in more than one hundred years. Among the group, some of their forefathers had their roots in Yunnan, China, fled to Myanmar and Thailand during wartime, and became diaspora communities there. Since the 1950s, others came to Taiwan with the former KMT soldiers in which there were also a few Muslims. They settled in an area adjacent to Zhongli, and held their original religious beliefs. Due to these Muslims’complicated backgrounds and their identity of being the minority group, the study is to investigate two issues. Firstly, their identity: as a part of the Chinese, they were impelled to move from a Chinese nation to another non-Chinese one, and afterwards, they again returned to a country with a majority of the Chinese. Where is the homeland in their minds? What is their mother country? How do they stay in contact with their birthplace? Secondly, the religious localization: how do these Muslims with both Chinese backgrounds and origins in rural Myanmar and Thailand adapt themselves to Taiwan, where is heavily-urbanized, and keep hold of their sincere beliefs? The research is planned to explore these two issues mentioned above in the form of field work in two years respectively, four years in total, by means of participant observation, depth interview, oral history etc.