在聖與俗的基礎上，海珠嶼大伯公信仰可視為社會集體實在的集體表象，其祭祀組織則是產生於人群組織之分類基礎上，呈現出其社會秩序的意義。這種社會秩序的建立，一方面緣於移民過程的歷史，將大陸原鄉的祖籍分類或衝突延伸至海外，再加上移民到檳城後的社會、經濟與統治政策的影響，使得人群或祖籍的分類，呈現出不同於原鄉與其他馬來亞地區的社會秩序。海珠嶼大伯公廟位於檳城的東北角，這座超過百年的廟，目前是由客籍五個會館共同管理，即大埔同鄉會、嘉應會館，永定同鄉會、惠州會館與增龍會館。來自上述五個會館或同鄉會的領導人，也各自發展出了以神權為團結基礎的社會網絡，建構了以神緣和地緣結合的大伯公祭祀組織。來自五屬的客家人，並非同一時間成立各自的大伯公祭祀組織，例如大埔、嘉應與永定的客家人是在二次大戰前就已經成立祀奉大伯公的組織，惠州與增龍客家人的祭祀大伯公組織，則是在二戰之後才成立。針對海珠嶼大伯公祭祀團體，本文通過移民原鄉、在地人群組合及殖民政治脈絡，來釐清18世紀末到現在的「大伯公」信仰及祭祀團體的基本內涵，及其所呈現出的人群關係和社會秩序的轉變。

The Tanjong Tokong Thai Pak Koong belief can be seen as a collective representation of the society within which it exists, both in terms of the sacred and the profane. As this organization is a kind of platform for various united ritual organizations, it reveals the underlying social order during the British colonial era. This social order emanated from the background of the organization's immigrant members, with historical class divisions and conflicts from the mainland being brought overseas. However, coupled with the impact of social and economic policies after migrating to Penang, these class divisions were expressed in a social order that differed from that on the mainland and in other Malayan regions. The temple of Tanjong Tokong Thai Pak Koong, located in the northeast corner of Penang, has over a hundred years of history and is now co-managed by five Hakka associations. Though they did not establish their ritual organizations at the same time, leaders from the five associations each developed social networks based on their shared faith and constructed the Thai Pak Koong ritual organizations, which combined religious and regional alliances. Concentrating on the Tanjong Tokong Thai Pak Koong ritual organizations, this paper will clarify the basic context of the Thai Pak Koong organizations from the 18th centuries to today, and the change of societal relationships and social order in the context of homeland, local communities and colonial politics.