大林鎮宗教變遷的社會史分析

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Title:	大林鎮宗教變遷的社會史分析
Other Titles:	The Social History Analysis on the Religious Change in Dalin
Authors:	周益民 Chou I, -Ming
Contributors:	亞洲太平洋研究所蔡源林;宋龍生 Yuan-Lin Tsa;Lung-Sheng Sung
Keywords:	大林鎮;村廟;民間宗教;六房媽;三山國王;觀音大士;媽祖 Da-Lin;village-temple;folk religion;Six-House-Ma-Tsu;Three-Mountain-King;Kuan-In;Ma-Tsu
Date:	2000
Issue Date:	2015-05-12 13:41:23 (UTC+8)
Abstract:	本論文的撰寫希冀透過人類學的田野調查，配合歷史文獻等鄉土材料，討論宗教與地區發展的關係，在這個意義下包含兩個主題：大林鎮的形成過程，與大林鎮的歷史事件跟台灣民間宗教之間互動變遷的關係。全文共分六章，首章〈緒論〉說明研究歷程、方法與理論資料的使用。並以功能學派之理論為思考的架構，包含地方史的建構過程與中國傳統社會、台灣民間信仰者行動的互動角度作文獻的回顧。第二章〈社會的形成---從大埔林到大林〉談大林社會是如何形成的，它牽涉到自然環境和人文的互動歷史發展過程。以人類學的角度來探討人群組織連結的兩大假設：即血緣和地緣，並理解它們的性質為何？第三章〈大林鎮的歷史圖像〉，由各種文本的角度來「看」大林及其地區發展。第四章〈大林地區的公眾信仰〉，藉由村廟、祠堂的訪查，討論大林各村庄的公共祭祀中心，除合作、整合的功能外，其間尚包含競爭、衝突等不同情境式的複雜關係。第五章之〈跨聚落的祭祀組織〉，首先即對大林鎮信仰組織作一基本說明，並分析其區域的代表性，隨後則針對外圍周遭互動的衝突與曖昧作一明確的說明。第六章〈結論〉整合全文對地方社會所含括的大小區域，推演出一個特定範圍的歷史社會圖像。本文從Malinowski 的功能論與Durkheim等結構學派理論出發，認為象徵儀式是社會群體週期或定期用來整合、鞏固自己的手段之一，而在共同的信仰與儀式當中，因為集體性行為、情緒、氣氛等種種共構出道德和社會集體感、認同感。當然，社會並不是一直處於和諧的狀態，分裂與衝突、曖昧與渾沌反而可能是反映現實的常態。從小角頭廟、公厝（祠堂）、村落庄廟以及地區大廟建立與競爭，來實證大林地區寺廟之發展，並非一般所認為單線式或直線式的簡單化約模式；並指出雖然宗教性的事務在某一段特定時空的條件下是有可能等同於社會性的事務，但是不可能永遠等同。論文提及，今日大林行政區的規模是日本行政區劃的結果，是政治力造成的，而市鎮形成的主要動力則是經濟貿易上的功能。在這種情況下，如果貿然將大林視為一個整體，當然會出現東部受梅山玉虛宮、西部受雲林大埤的太和街三山國王、南邊受民雄大士爺和媽祖等影響，而被視為跨地域分裂情形。這些地區原先屬於打貓堡的範圍，日人將其劃入大林街轄區，但其社會聯繫，特別是宗教整合顯然並未納入大林；這是受研究對象的不同，而導致的認知差異。最後，在前幾個論述的基礎下回答本研究基本的兩個問題：大林地區發展的形成和宗教互動的情形？大林的宗教象徵為何會如此不完整？ The main theme of this thesis is about the social change in the history of Dalin, and the process of how Dalin people constructed their religious belief. My ethnography is based on the fieldwork in all the village-temples in Dalin. The methodology of this research shall be focused on the sphere of an interpretive approach of historical and social anthropology. At first, I will state the history the history image and events about Dalin; secondly, investigating the temples in this area. Finally I try to analyze the social change and development in Dalin from the very beginning till now, especially in culture and religion. I will discuss the competition between Dalin and its neighborhood, including the main temples and others in the area. To compare the influence from these temples and their history, we can get very interesting results: Dalin does not have its own major god（主神）. Without one major god in this area, even the temple （安霞宮）on the old street can control only three villages, in spite that the whole area has 21 villages. The main outside religious powers are divided into three parts, maybe four to five parts in the past. I visited these places outside Dalin for three years and suggest that these temples with their gods outside Dalin should be respected together with those in Dalin area. These gods are Six-House-Ma-Tsu (六房媽), Three-Mountain-King（三山國王）, Kuan-In and Ma-tsu in Ming-Shiung（民雄大士爺、慶成宮媽祖）and so on, still with very great infulances in Dalin area from the beginning. In the later part of this paper, I will clarify that Dalin people would not change their belief or worship, in spite of administrative and economical powers having changed. But I don’t think that change in their religion is impossible. Up to now it has been changed little anyway. I find out the change coming with a very slow speed and little by little. In other words, we need to do more and more fieldworks on Taiwan folk religions. The study on the religious belief of Han people is still needed more attentions.
Appears in Collections:	[Department of International and China Studies, The M.A. Program of Asia-Pacific Studies and Public Policy Studies] Disserations and Theses(M.A. Program in Asia-Pacific Studies)

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