本論文考察民間文學作家莊松林自1931年至1935年之間，如何參與「普羅世界語運動」及新興宗教「大本教」（Oomoto）的世界語普及運動，藉以討論當時知識青年在「轉向」文化運動的摸索之時，為何選擇以世界語作為其文化實踐之道，以及其背後的可能意涵。莊松林在世界語運動上的嘗試與實踐，可謂具有反體制性格的馬克思主義，與具跨域性格並追求人類和平的宗教思想，在這位地方知識青年身上連結與複合的表徵。尤其他的第一篇民間文學作品，即是以世界語寫成並發表於《La Verda Insulo》（綠島）中的台灣童話〈La Malsaĝa Tigro〉（戇虎）。從莊松林的實踐軌跡來看，「普羅世界語運動」不只是其在一九三〇年代的民間文學實踐上一個起點意義，更可視為一位地方性的左翼青年在最黑暗的時期中，為了在文化運動方面有所突破，而試著以「本土」之姿邁向「世界」的實踐過程。

This thesis investigates how Chuang Song-lin（莊松林）, a folk literature writer, participated in the “Proletariat Esperanto Movement” and Esperanto popularization movement of the new religion “Oomoto” during the time from 1931 to 1935, proposing discussion about why intellectual youths would choose Esperanto as the way of cultural practice and its implications behind it while “Tenkō” (changing direction) to the exploration of cultural movement. Chuang Song-lin’s attempts and practice in the Esperanto movement, or Marxism with so-called anti-system character and a religious though with cross-domain personality and the pursuit of human peace can be regarded as a symbol of connection and combination from this local intellectual youth. In particular, Chuang Song-lin’s first folk literature was the Taiwanese fairy tale “La Malsaĝa Tigro”（戇虎）written in Esperanto and published in “La Verda Insulo”（綠島）. Judging from Chuang Song-lin’s practice track, not only was the “Proletariat Esperanto Movement” a starting point for the practice of folk literature in the 1930s, but it could also be seen as a practice process from “local” to “world” made by a local left-wing youth who managed a breakthrough in cultural movement in the darkest time.