臺灣媒體中的「民主聖地」：記憶與認同的比較分析，1970s-2010s

臺灣的「民主聖地」從何而來？1970年代後期黨外政治菁英為訴求民主化改革的共識動員，以「民主聖地」為政治符號的神聖化，逐漸架構起以地方為對象，透過媒體論述或人物、事件在特定空間的活動將象徵具體化的民主化記憶，以之凝聚其支持者反對國民黨黨國威權體制的集體認同。但此後隨著藍綠各陣營的政治精英和社會之多重互動，民主聖地逐漸地民間化與官方化（以地方政府為主力）並行，並經由媒體論述、儀式紀念和物質空間等形式，發展出多元的認同詮釋。自1990年代起，國民黨的政治菁英在選舉過程中為爭取最大程度的民眾支持，也會重組民主聖地意義為選賢與能、世代輪替及政黨輪替等不同意涵。迨2000年以後，除了越來越多批評地方上民主聖地蒙羞的種種弊端以外，民間人士或團體亦會援引「民主聖地」詞彙來強化或批判地方民主聖地之名。於是，觀之民主聖地的建構歷程，政治菁英著眼於號召群眾支持的政治資本，地方政府卻是用來創建地方共同體和推展觀光，民間團體則以文資保存作為主幹，並希望擴展公民參與。民主聖地以行政區和地景空間為指涉對象，彼此之間的關係或有含括，其扣連傳統的民主化記憶形式則可析分為英雄論述、反抗論述、選舉論述及民主化地景四者。經由政治菁英與政治社會行動者之間的互動，民主聖地有可能從政治認同逐漸擴及地域群體的文化、身分意識，在民間社會的積極參與下發展為地方認同的重要部分者，如宜蘭縣和嘉義市，而高雄地區和臺南地區則需要更多來自民間社會參與的記憶形構。此外，民主聖地的空間記憶突顯了民主化地景的公共性和神聖性，以及管理者或使用者對空間意義的創造與競奪。艋舺龍山寺、新竹天公壇和中正紀念堂率皆如是，而嘉義市中央噴水池圓環結合許世賢和選前之夜的歷史記憶更是認同民主聖地嘉義市的雙向構成。不過，民主聖地也需要警覺政治菁英的政治資本利用，以及地方政府由上而下的偏好建構，以避免對民主理念的權威迷思和窄化詮釋。

關鍵字

民主化論述；地方；記憶；認同；黨外運動

並列摘要

This thesis tracked the unique emergence of " Places of Sacred Democracy" in Taiwan. " Places of Sacred Democracy" were sanctified political symbols of memory about democratization in Taiwan, it was used to oppose the authoritarian party-state system of the KMT by political elites of the Tangwai（黨外）from late 1970s. With the multiple interactions between various political elites and society, "Places of Sacred Democracy" were gradually popularized and officialized(local government as the main force) through media narrative, memorial ceremonials, and physical spaces. To gain more support in elections, political elites of the KMT have reorganized meanings of " Places of Sacred Democracy" into selections of worthy and ability, generational rotation, and party rotation since 1990s. After 2000, non-governmental organizations also strengthened or criticized "places" what was called "Places of Sacred Democracy" for their own purposes. Therefore, in the process of constructing "Places of Sacred Democracy", political elites focused on the political capital that called for the support of the masses, local governments emphasized the shaping of local communities and promoted tourism, non-governmental organizations paid attention to the preservation of cultural heritage and hoped to promote civic participation. According to opposite books and magazines（黨外書籍雜誌）, newspapers, and commemorative texts, "Places of Sacred Democracy" refers to administrative areas and landscape spaces. The formation of "Places of Sacred Democracy" included four categories: heroic narrative, resistant narrative, elective narrative and democratized landscapes. The active participation of civil society has enabled "Places of Sacred Democracy" to an important part of local identity, such as Yilan and Chiayi City. However, Kaohsiung and Tainan still need more memory and narrative from the participation of civil society to do so. In addition, memories of democratized landscapes highlighted publicity and sacredness of spaces, as well as creations and competitions of meanings of spaces by managers or users. Lungshan Temple, Tiangong Temple（新竹市天公壇）, Chiang Kai-shek Memorial Hall and the Central Fountain of Chiayi City were all examples.