美濃龍肚清水宮的福首與堂主

Abstract

本研究以南台灣高雄縣美濃鎮龍肚清水宮的祭祀組織與廟務組織的福首與堂主，來強化目前學界對地方社會構成法則的論述。 清水宮一年有三次重要的祭典活動，分別為起福、完福與祖師爺誕辰祭典，而一年三次的祭典中，共有兩個崇拜的對象，一是天公，一是清水祖師。祭典最為特別的是儀式的進行內容與祭典的組織。清水宮的祭儀均是以三獻禮進行，其中祭典儀式的主持者，並非專業的儀式專家，而是社群中的個人，並且某種程度是社群中的菁英。在祭祀組織上，龍肚客家人以村民自願擔任的福首制度作為祭祀組織，而非結構性的由村庄居民義務輪值擔任祭祀組織，凸顯出龍肚在祭祀組織與儀式進行上，要靠更多地方頭人或是社群菁英的個人性才使「組織」成為可能，祭典活動也透過這些個人的人際網絡拉繫而得以完成。筆者研究的範圍內，廟宇的祭典與廟務卻並非依照此種輪庄制度運作。再者，漢人聚落常以爐主頭家作為祭祀組織中負責祭典經費出資者的頭銜，但是，此頭銜在筆者的研究範圍內卻是近年才使用的稱謂，在地方上仍不普遍。龍肚地方公廟的堂主一職，由龍肚地區三個里的居民當中，挑選出某位突出的個人擔任，不同於祭祀圈理論所描述，漢人社群組織是以制式化、均質的由社群、聚落村莊輪流擔任祭祀（廟務）組織人選，再由神意挑選決定。換言之，龍肚地方公廟的堂主一職，與堂主產生方式，某種程度強調了此地域組織由社群菁英來領導的個人化特質。

This study Leader of Ritual and Master of the Temple in Chinghsuei Tempel at Longdu, Meinong Strengthening a society where the rules on Temple Works Organization and Worship Organization. There were three important festival activities in Chinghsuei Tempel. Respectively, from the blessing, End blessing ceremonies and the birth of Zushi Ye. Two of the targets of worship, First god, the second is Zushi Ye. Rituals are carried out by tri-present rite ritual. Who presided over the ceremony is not professional experts, but the community of individuals, and to a certain extent is the community of elite. Villagers Voluntary as leader of ritual for Worship Organization. Rather than structural residents from villages round rotating of worship Organization obligations. Show that ritual and ceremony organizations rely on local chiefs of the elite groups of individuals at Longdu. Festival activities through these individual network and be completed . The master of the temple candidate from the residents in three villages, selected one of the prominent individuals. This is unlike ritual circle theory, from the community, the village villages rotation of the Organization candidates, and then selection decision by god's will. Therefore, the master of the temple in Longdu and the formation of the master show that community organizations is leaded by community elites.