戰後初期埔里地方信仰活動復振風潮

日治時期埔里地區逐漸形成的幾項地方信仰活動，包括為戒除鴉片而引入的鸞堂信仰、12年舉辦一次的建醮活動，以及「九月紀念日」迎媽祖遶境活動，這些信仰活動是埔里地區具代表性或象徵性的信仰組織與公共祭祀活動。到了日治末期，由於受到「皇民化運動」的影響，或因此停辦，或逐漸轉為地下化活動。戰後初期政權更替之際，埔里地區除了重新興起一股鍛鍊新乩、著造善書的風潮，也延續日治初期以來所形成的地方公共祭祀活動，恢復舉辦「九月紀念日」迎媽祖遶境活動，也於民國37年（1948）再次舉辦12年一度的「祈安清醮」，這一波因政權更替所帶來的地方信仰活動復振風潮，過去很少受到注意，值得探究。本文從戰後初期埔里地區的「鸞務再興」、「醮務再興」以及「九月紀念日」迎媽祖遶境活動等三方面，探討戰後初期埔里地方信仰活動復振風潮的時代因素，以及興辦這些活動背後的動力，尤其是積極參與這些信仰活動的主事者身份及背景，重塑這段被忽略的地方信仰活動復振歷程。

關鍵字

埔里；鸞堂；恒吉宮；九月紀念日；建醮

並列摘要

During the Japanese Colonial Period, some activities of the local beliefs gradually formed in Puli, including the Phoenix Halls being introduced to eradicate opium, the 12-year Taoist sacrificial ceremony and the Mazu Patrol and Pilgrimage in ＂September Memorial Day＂. These are representative or symbolic events among the religious groups and public sacrificial events in Puli. By the end of the Japanese Colonial Period, due to the influence of the ＂Kominka Movement,＂ they were either suspended or gradually converted into an underground event. With the regime change in the early post-war, a new Taoist spirit medium training and a trend of making good books in Puli re-emerged. The local public sacrificial activities that took place in the early days of the Japanese Ruled Period also continued. To resume the ＂September Memorial Day＂, in 1948, the 12-year Taoist sacrificial ceremony for safety was held again. This revival trends of local beliefs brought by the regime change has received little attention and is worth exploring. This thesis explores the underlying factors of the revival trends of local belief activities in Puli since the early post-war period from three perspectives: the re-establishment of Phoenix Halls, Taoist sacrificial ceremonies and the ＂September Memorial Day,＂ as well as the motivations behind the establishment of these activities. In particular, the identity and background of the principals who had actively participated in these beliefs, and reshaped the neglected process of the revival of local belief are examined.