後龍溪上游地域社會之形成:以獅潭鄉竹木村南衡宮為核心之研究

Abstract

摘 要 本研究以祭祀圈、祭祀社群、地域社會和地方自性等理論觀點為基礎，藉由苗栗縣獅潭鄉竹木村南衡宮當代的關帝、媽祖、天神、問事及圓堂集福等五項祭祀活動，探討南獅潭地域社會之建構過程；同時，又更進一步結合前輩學者在北獅潭與北大湖的研究成果，總述後龍溪上游地域社會之建構。 本研究首先以田野調查及參與觀察，蒐集當代南衡宮祭祀活動相關資料，依祭祀圈指標，及祭祀社群觀念，劃出南衡宮關帝、媽祖與天神三個主神信仰所形成的不同祭祀範圍。結果一方面發現這三者之間有高度的重疊性，似與祭祀圈概念相近。這一現象如以祭祀社群概念觀察，在地的天神、關帝、媽祖三個祭祀團體，團體成員身分具有高重疊性，且與參與祭典活動的互動性高，這一社群強度極高的祭祀社群，也因此使竹木村民成為一個地域共同體。然而，三者未重疊之部份，卻隱涵更深刻的理論意義，亦值得探索。 其次，本研究因此而轉以文獻研究法，回溯十九世紀末以劉緝光為首的金永昌拓墾史，乃得以透過拓墾組織與祭祀組織的連結，建構出了以南衡宮為核心地域社會的建構過程。 這一建構過程可為四期：第一期為拓墾初期（1884~1897），拓墾組織緊密的連結了人與土地的關係；第二期為信仰形成時期（1897~1917），南衡宮天神、關帝、媽祖信仰地方上的信仰，文化界限超越了地理界線，此時的祭祀範圍約等同於第一時期的拓墾範圍，亦是今日的媽祖祭祀圈。第三期為行政區域重劃時期（1918~1920），國家力量介入將原有的地域分屬二個行政單位，加上拓墾組織影響力的減弱，正視了地理界線，關帝祭祀圈於焉形成；第四期則是民國六、七十年代前後之天神爐合併，這意謂著地域內聚落之整合，此地域即為南衡宮地域社會中最核心且最整合的部份。 總之，藉由祭祀社群觀念，確實能更細膩地剖析以南衡宮為信仰核心的祭祀圈現象；然而，本研究認為必須再增加歷史地理學之地域社會視野，才更足以解釋祭祀社群長期的變遷現象。

關鍵字：後龍溪上游、地域社會、祭祀圈、祭祀社群、地方自性

ABSTRACT This study based on the religious sphere, worship community, local society, locality theories, by contemporary worship activities about Kuanti, Mazu, Heaven gods, witchery and thanks of a blessing which were in the Namheng Temple in Zhumu Village of Shihtan in Miaoli County to investigate the construction process of local society in South Shihtan. At the same time, we combined the scholar's research result in northern Shihtan and northern Dahu , and overviewed the construction of local society in upstream of Houlong River. First, this study collected contemporary worship activities information in the Namheng Temple by field work and participant observation. According to the index of religious sphere and the concept of worship community, we draw the Kuanti, Mazu and Heaven gods beliefs formed the three different worship spheres. We found that a high degree of overlap of the three, and it was similar to the religious sphere concept. If observed this result by the worship community concept, the group members in local Heaven gods, Kuanti, Mazu three worshiping groups with high overlap membership and high interaction to participate in worship activities. The worship community with high intensity community strength, enabled Zhumu villagers to become a regional community. However, parts of the three did not overlap, but implied a more profound theoretical significance, also worth exploring. Second, this study used the document analysis to review the early settlement history of Jin Yong Chang organization led by Liu Qi Guang in the late nineteenth century. We can construct the construction process of local society in the Namheng Temple via the land developing organization and the worship organization. This construction process for four：The first period was the early settlers（1884~1897）, the land developing organization closely linked the relationship between people and land. The second period was the formation of faith（1897~1917）, the formation of the local beliefs which included Heaven gods belief and Kuanti belief and Mazu belief. In this phase, the cultural boundaries beyond the geographical boundaries, and the worship sphere was about the same as the land developing sphere of the first period. This is today’s Matzu religious sphere. The third period for redrawing administrative region（1918~1920）, the national force had original region to divide into two administrative units. And the impact to the land developing organization on residents weakened, the residents paid more attention to the geographical boundaries. So, Kuanti religious sphere was formed. The fourth period was about sixties and seventies of the Republic of China, the incense burners of Heaven gods were integrated into the one which in the Namheng Temple. It meant that the integration of land within settlements. This region was the most central and most integrated part of the local society in the Namheng Temple. All in all, with the concept of worship community, it was really able to more finely analyze this religious sphere phenomenon on the beliefs of the Namheng Temple. However, this study considered it is necessary to increase the historical geography of the regional social vision, then it would be more sufficient to explain the phenomenon of long-term changes in worship community.

Keywords：Upstream of Houlong River, local society, religious sphere, worship community, locality