國家、信仰與地方社會：笨港媽祖信仰的發展與變化（1694-1945）

本文主要是探討清至日治時期不同國家權力對民間信仰發展的影響，以此解釋地方社會中人民與信仰互動的關係。在議題的選定方面，本文以考察笨港的區域特質為出發點，藉此全面性的闡述笨港媽祖信仰與地方社會的互動，並進一步洞悉國家力量在其中的作用。清到日治時期笨港區域特質產生諸多變化。在自然環境方面，因河道改變劇烈，嚴重影響水陸交通及街肆的發展，導致南北岸的街肆被劃入不同行政範圍之中。在社會環境方面，清代笨港因為動亂的因素，造成社會不安的氛圍。而在商業特質方面，清代笨港主要是以對渡貿易為主，而日治時期因為鐵路交通的完備，逐漸轉為「寺廟經濟」的形態。這種區域特質，間接影響統治者在實行宗教政策和治理地方的考量，也衝擊媽祖信仰傳播、居民與信仰之關係。清王朝有鑑於制度性的控制不彰，便轉向軟性的控制機制。地方官員不斷透過碑文、賜匾、傳說建構等方式，向地方菁英傳遞統治的意識，希冀能建構穩定的秩序。另一方面，官員因統治成本與正統禮教的考量，對迎神賽會的活動僅提出勸戒，而非禁止。這無疑提供清代朝天宮發展的空間。不過，信仰傳播礙於交通的侷限，也只能侷限與商貿圈符合的中南部。寺廟掌控方面，廟務管理一直掌握在僧侶手中。而寺廟活動的運作也一直與開拓笨港的陳立勳家族互動密切，不過其後隨著土地的分化，陳姓家族力量逐漸衰微。在十九世紀中葉左右出現由四姓大族共同支配朝天宮的情況。地方居民也透過祭祀組織的組成、媽祖巡境儀式的參與，塑造南北港居民「信仰共同性」。清日政權交替後，朝天宮的發展轉向另一道路。日治初期，因動亂導致祭祀活動被迫停止、加上寺廟佔用、疾病、動亂等因，在1895∼1905期間祭祀的整體活動規模不如清代繁盛。臺灣總督府面對龐大信眾的朝天宮，利用寺廟管理人制度、奉迎與獻匾媽祖，分別在法的層面、精神層面獲得控制。但在1930年代總督府開始實施一系列國民教化運動，可是朝天宮媽祖信仰在昭和13年（1938）之前，卻仍然蓬勃發展。之後，隨著皇民化運動加劇，對寺廟管控更加強硬，朝天宮也難能倖免，終在昭和15（1940）年寺廟財產受到處分、神像遭受焚毀，祭祀活動也遭受停止。但是，朝天宮受到官方管控的時間，已稍晚於其它寺廟。在信仰傳播方面，因鐵路交通的完備，致使媽祖信仰逐漸走向全臺化的樣態。另外，總督府為了能有效控制寺廟，所成立的管理委員會，排除清代大族的影響力。衰退的大族力量僅存在祭祀組織中，繼續參與朝天宮的宗教事務。而對於地方民眾而言，經歷清到日治笨港媽祖信仰的變化，其歷史意象多與生活經驗攸關。本文以國家、信仰、地方社會三者審視笨港媽祖信仰的發展，明確知悉這是一個複雜且多面的互動過程。國家的政策措施或態度，皆是地方社會轉變的動力。反之，地方社會的樣態或事件的發生，也會影響國家政策的決斷。國家與地方社會間並非壁壘分明，在許多事務上相互影響與媒合。對於身處於地方社會的群體，國家與地方的勾連，正是改變其生活現況重大的力量。

關鍵字

國家；笨港媽祖信仰；地方社會

並列摘要

This thesis examines the question of state authority toward popular religion during the periods of Qing dynasty and the Japanese colonial era in Taiwan. In order to elaborate the relationship and interaction between people and religion in local society, I focus on Bengang’s cult of Mazu and its interaction with local society, and in connection with this further explore the question of state power. Bengang went through many changes during the periods of the Qing and the Japanese colonial era. In environmental sphere, severe altering of watercourse had a significant impact on water and land transport as well as the development of streets, and also affected the paths on southern and northern banks of Bengang River being drawn into different administrative ambits. In social sphere, frequent upheavals in the region caused disturbance of public peace and order. In business sphere, the main activity of Qing-period Bengang was ferry trade, but the completion of railway during the Japanese colonial period resulted in its gradual shifting to “temple economy”. These local characteristics indirectly influenced how the rulers implemented religion policy and administered the region, but also had as a consequence the attack on the spreading of Mazu cult and the relation between the local population and popular religion. After the Qing rule was superseded by the Japanese, development of the Chaotian Temple experienced a big change. Social upheavals at the start of the Japanese colonial period forced the activity of deity and ancestor worship to be stopped. During the period between 1895 and 1905, worshipping was hindered for many reasons (occupation, disease etc.) and could thus not be compared to the thriving period of the Qing. Facing a great religious crowd of Chaotian temple the Governor-general of Taiwan utilised the temple administrative system, offered Mazu tablets and presented Mazu statues to other temples in order to obtain control over law and spirit aspects of the situation. In the 1930s the Governor-general began to bring into force a series of peoples’ education movements, but Mazu cult of Chaotian Temple nonetheless vigorously flourished until 1938 (13th year of Shōwa period). After that year, following the aggravation of the Japanization movement, the control over administering of temples intensified, and Chaotian Temple was no exception. In 1940 (15th year of Shōwa period) disciplinary action was taken against the property of the temple, its statues were burned and sacrificial activity finally stopped. However, compared to other temples, Chaotian Temple was subject to governmental control relatively late in time. Completion of railway resulted in Mazu cult gradually spreading all over Taiwan. In order to efficiently control temple activities, the Governor-general of Taiwan established a special committee in order to drive out the influence of the Qing clans. The declining Qing clans were clinging to religious organisations and continued to be part of religious activities in Chaotian temple. But as for the local populace and popular religion of Mazu cult and its historical imagery between the Qing and the Japanese colonial period, the changes affected people more in connection to life experiences. This thesis focuses on three main aspects – state, popular religion and local society – to examine the development of Bengang’s cult of Mazu and try to clarify this complex and multi-faceted process of interaction. State’s measures are a motive force of transitions in local society. On the other hand, events in local society can just as well influence resolutions of state’s policies. Barrier between the state and local society is not clear; in many aspects the two influence and coordinate with each other. But as for locals of the society, the connectedness between the state and the local society had a significant effect on local life.