「沐浴儀式」變遷之研究－以高屏地區為例

NHUIR > College of Humanities > Department of Life-and-Death Studies > Disserations and Theses(M. A. Program in Life-and-Death Studies) > Item 987654321/23160

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Title:	「沐浴儀式」變遷之研究－以高屏地區為例
Other Titles:	A Study of ＂Ablution Ritual＂ Changes in Kaohsiung and Ping Tung Area as Examples
Authors:	郭璋成 Kuo, Chang-Chen
Contributors:	生死學系碩士班楊國柱 Kuo-Chu Yang
Keywords:	遺體SPA;殯葬禮俗;制度變遷;沐浴儀式 Funeral Etiquette;System change;Ablution Ritual;body SPA
Date:	2015
Issue Date:	2015-08-25 16:06:16 (UTC+8)
Abstract:	本文主要在探討殯葬禮俗中的「沐浴儀式」之變遷，以高屏地區為例。欲由此研究瞭解沐浴儀式變遷的過程、原因及其影響等。《周禮》殯葬之沐浴儀式皆以夷槃為屍沖洗後擦拭。由沖洗後再擦拭而演變至今，只剩擦拭之手法。又近年來從日本引進遺體SPA之洗淨手法又恢復沖洗後再擦拭，而其中變遷原因、過程、影響等，都需深入作探究。沐浴儀式在殯葬禮俗中屬於「殮」的部分，以現代禮俗而言，包含洗身、穿衣、化妝、入殮等，由於沐浴儀式是家屬直接與亡者的遺體接觸最後禮俗儀式，因此，沐浴儀式就顯得非常重要。藉由深度訪談之研究並以主題分析方法進行資料處理，研究結果發現如下：一、日治時代做法與禮義：做法：初期沖洗、擦拭，中期無沖洗、擦拭僅比劃。由於農業社會的觀念並加上一般民眾均屬困苦生活，總希望亡者能護佑子孫能進入職場賺取錢財或從政及進入政府為官。因此，在此之改變儀式中又加入此類吉祥語。禮義：傳承傳統孝道，傳統儒家喪葬禮俗具有盡哀、報恩、教孝、有節度調適遺族心情、強化遺族與親友之情誼等多項基本功能。二、臺灣光復至及八０年代做法與禮義：做法：沐浴更改比劃手法，加諸吉祥話（祈望語）。臺灣光復後才能真正使「媳婦頭，女兒腳」的儀式做法出現，家屬無法親臨於為亡者真正沖洗遺體後，使沐浴儀式改變成為一種比劃儀式的進行。禮義：盡其孝道並教育下一代孝道的意義。儀式的流程進行對家屬是一種內心對於死亡真實的體認，況且殯葬儀式繼承周代以來的孝道觀念與倫理行為，更重視父母身後事的喪葬禮儀，三、八０年代至現況做法與禮義：做法：承襲傳統做法，業者引進湯灌並存市場沐浴儀式。從臺灣光復以來並無改變，但已有慢慢進入簡化的情況，由乞水至沐浴儀式其過程形成一種儀式進行，在沐浴儀式式微之際，取而代之的便是由日本引進臺灣的「遺體SPA」。禮義：接續孝道脈絡與慎終追遠。臺灣現況殯葬沐浴儀式之意義，在盡孝的思維上，讓死亡的親人能經儀式進行後歸宿於祖先位置。　　最後，本研究根據研究結果對殯葬制度改革提出建議，殯葬文化為普遍性共同集體發展的智慧結晶，更是繼承先人豐富的生命意涵，因此，現況的殯葬儀式應注重生命人文關懷。儀式內涵是協調各觀念系統的多元化，並建立相互性的協調，為了使儀式進行能生命的人文觀關懷帶入儀式內涵中，使其服務更具人性化。由於禮儀之職前教育特別重要，為使文化承襲與禮儀儀式不斷延續，則需以教育制度為重。再來需以廢水專門處理，確保環境公共衛生，尤其洗淨後其洗屍水排放處理。最後應利用技術或資源、器材等，以恢復淋浴沐浴手法，讓亡者乾淨離開以維持生命最後的尊重更讓家屬消除心理的悲慟。　　The purpose of this study are mainly to explore the changes about funeral etiquette of “Ablution Ritual” in Kaohsiung—Ping Tung area as examples and to understand the changes of the process of ablution rituals, the reasons, the influences and etc.. According to Zhou-Rite records, the corpse ablution ritual of funeral has been taken with Yi-tray to wash and then wipe. Evolved so far from washing then wiping the corpse, only wiping technique has been kept in the ablution rites. In recent years, the corpse SPA was introduced from Japan and the ablution ritual was processed again form washing then wiping. And it needs to study in depth about the cause of changes, the process, the impacts, and etc.. Ablution ritual in funeral rites are one part of encoffining, in terms of modern etiquette, it includes corpse washing, dressing, make-up, and encoffining. The ablution ritual is very important for the deceased’s families because that is the last time they can directly contact with the deceased body. With in-depth interviews and data processing by analysis methods, the results of this study found as follows: First, in the Japanese colonial era, the practices and propriety of funeral rites are as follows: Practice: initial wash, clean, medium without washing, wiping just gestures only. Since the concept of the agricultural community and general public are hardships of life, they always hope the deceased to bless the posterity having good jobs and earning money or becoming the government official. Therefore, the change of this time of funeral rites was added some words auspicious. Ritual: Inheriting the traditional filial piety. Traditional Confucian funeral rites have the functions of making sorrow, gratitude, filial piety, adjusting survivor mood, strengthening friendship relatives and having many other basic functions to the bereaved. Second, from the recovery of Taiwan to the 80’s, the practices and propriety of funeral rites are as follows: Practice: ablution ritual changes into the style of gesture practice and imposes auspicious words (hope languages). The Rituals of “daughter in law washing the head and daughter washing the feet” came out in retrocession epoch of Taiwan. And due to the families maybe not present to wash the deceased, the ablution ritual becomes a ritual of gestures performed. Ritual: do their filial piety and educating the next generation to learn the mean of filial piety. In the heart of families, ritual process is a real recognition to the death of relative. Moreover, funeral ritual inherited the filial piety and ethical behavior since the Zhou Dynasty and it attaches great importance to the parent funeral rituals. Third , from 80’s to current，the practices and propriety of funeral rites are as follows: Practice: inherited traditional practices, the executor of morticians introduced soup- irrigation and it coexist with ablution ritual in market. There is no huge change since the recovery of Taiwan till now, but the ritual is slowly changed into simplify. The ritual of begging-water and ablution ritual get on a processing rite. On the occasion of the decline of ablution ritual, the body SPA introduced from Japan is replaced the ritual mentioned-above. Ritual: making connection with the context of filial piety and reverence for his ancestors. In the moment of Taiwan, the meaning of funeral ablution ritual is associated with the thinking of filial piety，so that their loved family deceased can be putted in ancestral tablets with their ancestors after finishing this ritual.　　Finally, this study will propose the reform of funeral system according to the findings. As the funeral culture is the universal wisdom derived from collective development and inherited the rich life meaning of ancestors, therefore, the funeral ceremony in the present should be focus on human life and humane care. For putting the humane care into the connotation of funeral ritual, it needs to coordinate the pluralism of thinking systems and to establish mutual coordination, so that it can serve more humane.　　As the post-education of ritual is particularly important, it needs to take the educational system as the most important thing for the heritage of culture and prolonging the ritual. Then it needs to deal with professional treatment about the wastewater, so that it can ensure the health of environmental public, especially the process of wastewater discharged after washing the corpse. Finally, it should regain using the skill of ablution ritual via using techniques, resources, or equipment, etc.., in order that the deceased can leave in clean state and maintain their dignity of life, and then let the family members of deceased can eliminate the grief of heart.
Appears in Collections:	[Department of Life-and-Death Studies] Disserations and Theses(M. A. Program in Life-and-Death Studies)

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