中港溪流域民間信仰之空間性

A Study on Spatiality of Folk Beliefs on Chung-kang River Basin

陳怡瑾(Yi-Jim Chen)

指導教授 ： 潘朝陽

國立臺灣師範大學/文學院/地理學系/碩士(2002年)

摘要

聚落，係人群安居之處，其形成必須能同時滿足人生之物質與精神欲求，如此依循人之主體意向性所營造而來之空間，即為「存在空間」（Existential space）。本文即嘗試了解人之精神欲求所生發之主體意向性，其於地表所形塑的信仰空間之特性。
清代竹塹地區漢人大規模入墾的順序大致是從各河川的下游往上游推進。於此過程中，為了能有效地管理漢人與原住民，清政府於乾隆廿六年（1761）開挖土牛溝，並於乾隆五十五年（1790）於近山屯埔東側劃了一條「番界」，這兩條線將整個竹塹區分為三個不同拓墾方式的區域，即「漢墾區」、「保留區」和「隘墾區」。中港溪流域位於竹塹地區南端，自然也有這樣的人文環境，此亦成為日治時期至今三個區域內部發展的「漢文化區域之基本型態」。
因為三個人文地理區內擁有不同的人群組合及歷史發展脈絡，故本文試圖瞭解不同「漢文化區域之基本型態」下發展的社會，民間信仰呈現的樣貌是否不同？另外，在現代化甚至全球化的潮流中，傳統民間信仰的樣貌已受到影響，在這些不同「漢文化區域之基本型態」下發展的社會是否會產生一致性的變動？
中港溪流域位於北台和清代的竹塹地區，此一流域之各項發展乃為北台和清代竹塹地區整體的一部份，故本文先對北台和竹塹地區之較大尺度的環境進行認識，之後再針對流域內部各項自然、人文發展歷程做細微的探討。主要探討的部份包括清代漢人自原鄉進入本流域的拓墾過程、稻作技術落實、社會制度運作以及漢文化思想觀念於此新鄉的確立。漢人的民間信仰亦於此進路中逐步定著於整個中港溪流域，當流域內大多數的人都已採行漢人的價值觀念系統時，一個漢文化的社會方可謂之成立。
民間信仰為人們長期生活經驗之累積所形成的崇拜系統，雖名之為「系統」，實則多元而鬆散，主要是因為其源於生活的結果，生活的多樣加深民間信仰的豐富內涵，也使其內涵常具有地域或人群性質，此在中港溪流域三個人文地理區內均可見之。
民間信仰透過祭祀活動呈現出廟宇所轄空間範圍及此空間蘊含之社會意義，人類學和地理學在探討祭祀活動展現之空間性時，通常引用「祭祀圈」和「神聖空間」兩種概念。於本文的例子而言，發現「漢墾區」的祭祀圈種類由最小的聚落至超出鎮域的祭祀範圍均有，而「保留區」和「隘墾區」則只有角頭、村落性和超村落性祭祀圈，顯示漢墾區比另兩區更有條件形成較大型的祭祀圈。「神聖空間」概念強調的不只是祭祀的範圍，亦十分強調大廟（中心）與小祠（四方）之間共同形塑的空間神聖性。於本文的例子而言，發現「隘墾區」內之大廟（中心）與小祠（四方）所形塑之空間神聖性最為穩固，而「保留區」和「漢墾區」則相對地較弱。
雖然「漢墾區」、「保留區」和「隘墾區」這種地域分類的方式係源於清代拓墾時期，今日已無如此的稱呼以及區分地域的意義，但由於歷史的延續性質，使此三區於漢人入墾之初所形塑之區域特性成為奠定當地今日社會發展和生活的基礎，而民間信仰也在此基礎上萌芽、開展。

關鍵字

中港溪 ； 民間信仰 ； 人文地理區 ； 祭祀圈 ； 神聖空間

並列摘要

A settlement, where people live, must be formed to satisfy settlers’ requisites for both material and spirit. This king of space constructed in accordance with subjective intentionality is called “existential space.” The present study aimed to explore how subjective intentionality stemming from folks’ spiritual desire influences belief space.
In Ch’ ing dynasty, large-scale land cultivation of Han-Chinese in Tzu-chien（竹塹） area was propelled from the seaside to mountain areas. In the meanwhile, because of conflicts between Han-Chinese and Sheng-fan（生番）, and cooperation between Han-Chinese and Shou-fan（熟番）, the Ch’ing government in 1761 A. D. dug Tuu-niou Ditches（土牛溝）. In 1790 A. D., a boundary line between Han-Chinese and Sheng-fan was delimited. These two steps would divide the whole Tzu-chien area into three cultivation areas: Han-keen area（漢墾區）, reserved area（保留區）, and Ay-keen area（隘墾區）. Chung-kang River Basin（中港溪流域） is situated in the south of Tzu-chien area. Consequently, this basin possesses this kind of humane environment, and it can represent one of these basic types of Han cultures.
Because of constitution of different areas and historical development along Chung-kung River, this study attempted to illustrate whether folk beliefs displayed different religious spheres and different spaces. Besides, this study attempted to address whether folk beliefs in different zones suffered the same culture shock under modernization and globalization.
Chung-kung River Basin is located in northern Taiwan and Tzu-chien area of Ch’ing dynasty , so the environments of these areas were introduced first. Then the courses of natural and humane environments were discussed in details, inclusive of the cultivation process in the early era of Ch’ing dynasty, fulfillment of paddy-planting techniques and social system in the middle era, and the establishment of Han cultural thoughts and concepts in the last era. Gradually, folk beliefs of Han-Chinese were established along Chun-kung River.
Folk beliefs are the worship systems shaped by means of long-run living experiences. Despite of the so-called”system,” folk beliefs are actually diverse and lax, mainly resulting from the mixture of living. Diverse living deepened the contents of folk beliefs which symbolizes Chun-kung River Basin.
Through worship, folk beliefs present the space which temples exercise jurisdiction over. The social meanings of the space are anthropologically and geographically explained by “religious sphere” and “sacred space.” In this study, the religious sphere of Han-keen area was found from the area’s corner to other towns while the spheres of the reserved area and Ay-keen area were discovered from the area’s corner to other villages. This revealed that Han-keen area was most qualified for large-scale religious sphere. In addition, the concept of the sacred space emphasizes the worship sphere and the space holiness formed by temples（center）, shrines and Wuu-yng（五營）（four directions）. The findings of this study were that the sacred space was stable in Ay-keen area in contrast with Han-keen area and the reserved area.
Although the names and the meanings of these areas do not exist nowadays, the social development and life styles of these three areas still effect Chung-kung River Basin, and folk beliefs are also developed on these bases.