徵收神明：民間信仰與土地徵收的互動關係

Expropriating Deity：When folk religion meets land expropriation

羅景賢(Lo, Jing Shan)

指導教授 ： 姚人多

國立清華大學/人文社會學院/社會學研究所/碩士(2015年)

摘要

一般來說，「民間信仰」與「政經結構」總被認定為是兩個互不干擾、彼此獨立的領域，它們有各自的運作邏輯。不過，在土地徵收與地方發展的情況之下，這兩個領域會被迫重疊在一起。近年來，因為土地徵收所引發之爭議在台灣各地層出不窮。多數的情況，這種以經濟發展為導向的社會運作邏輯，它的規劃與執行擁有相當高的正當性與合法性，並且可以得到當地社會上多數民眾的支持。然而，筆者發現，在開發與徵收的過程中，只要牽涉到「廟宇」、「風水墳墓」、「神明反對」、「顯靈」或是當地發生「異象」時，徵收就會停止或停頓下來，進入反覆確認的狀態，使徵收的過程多出一些額外的程序。換句話說，比起我們常見的拒絕拆遷戶而言，廟宇這種形式的「建築物」大大地提高了自身保留的可能性。

因此，本論文主要處理的問題是為什麼土地徵收遇到廟宇的時候會停頓下來？當土地徵收遇上以信仰為基礎的神明廟宇時，這二者會產生什麼樣的互動？為了要回答上述問題，我將選擇三個地方的案例作為研究分析的對象。它們分別是新竹高鐵特定區的土地公、苗栗竹南科學園區的萬善祠與桃園航空城的竹圍福海宮。透過對這三個案例的田野調查、訪談與分析探究，我想回答在什麼條件或狀態下，民間信仰如何能夠對國家力量產生實質影響？

本文指出，徵收廟宇的複雜性與困難度來自於信仰社群、神明意志、靈驗顯現與徵收處理廟宇的時機。這四點因素讓三地徵收神明的程序產生差異。本文更進一步指出，信仰社群內部的行動者與靈驗、神諭的不可預測性是廟宇於徵收留存的關鍵性因素，而其中行動者的特質在於其對神明或傳統事物的強烈情感價值。我們可以細分出信仰儀式實踐者與地方頭人或知識份子。一方面，信仰儀式實踐者在徵收廟宇時沿用傳統信仰知識詮釋、轉譯，甚至解決徵收廟宇衍生而出的信仰難題。另一方面，地方頭人、知識份子將地方色彩濃厚的民間信仰清晰化為具普世價值的文化資產，也透過其社群本身的社會資本、政治網絡與信仰文化關懷倡議保留廟宇。因此，為了不讓徵收的成本提高，在徵收單位不敢拆廟的現象背後，其實牽涉許多更深層的情感價值、政治、經濟、文化及信仰等集聚的綜合因素。

本論文的結論提出，以上的綜合性因素，導致廟宇在土地徵收的過程中會逐漸被轉化為公園化、校地化或宗教文化專用區的規劃管理形式。如此一來，廟宇不用拆遷，香火續存問題得到紓解；地權、產權方面則可以收編入官僚系統內進行管理；而廟宇留存的法律問題則可以「文化之名」解套。換句話說，經過規模性的都市計劃後，神明會被納入一個新的管理與信仰體系之中，即使祂們都留在原處，這些神明存在的意義在地方社會卻已悄然改變。

關鍵字

民間信仰 ； 土地徵收 ； 國家力量

並列摘要

Folk religion and the political-economic structure are usually regarded as two mutually independent realms. However, the overlap appears when it comes to land expropriation. In recent years, there were many controversial cases of land expropriations in Taiwan. In most cases, under the banner of economic growth as the source of legitimacy, they gain support from the local majority. In this study, however, it’s shown that the opposite situation occurs when it entangles religious phenomena relating to ‘’temple’’, ‘’grave’’, ‘’apparition’’, or ‘’vision’’, followed by the pause or extra processes of expropriation. In other words, religious phenomena mentioned above shown more strength than common means in terms of setting back land expropriations.

Therefore, the problematic of this study are: firstly, why would the setting back of land expropriation take place when entangling folk religion; secondly, what exactly happens when they entangle？There are three cases of land expropriation taken under scrutiny in my investigation: ‘’Tudi Gong’’ in Hsinchu HSR Station Special District Land, ‘’Wan Shan Ci’’ in Jhunan Science Park and ‘’Fu Hai Temple’’ in Taoyuan Aerotropolis. By studying these cases, this study tries to figure out that, how, and under what circumstances, can folk religion form substantial influence on state power？

The finding shows that the complexities and difficulties of expropriations concerning folk religion comes from the religious community, will of deity, apparition of deity and its timing. The different path of the development of the three cases can be traced back to the four factors. The study further points out that the actors within the community which have great faith in deity, the unpredictability of efficaciousness and of oracles are the crucial factors to expropriating as such. Two kinds of actors can be distinguished from the interviewees: one kind tends to explain the matter with interpretation of the will of deity with traditional knowledge of religion; the other kind, who are usually local elites and the intellectuals, promotes the value of the temples as cultural heritage, under a more cosmopolitan view comparing to the former. Therefore, this study argues that the seemingly result of calculation of cost that preserving temples in the three cases, is actually more a matter of combination of faith, politic-economic, culture and religion.

Given the factors mentioned above, this study finds that temples, instead of being torn down in the process of a expropriation, are usually preserved under the name of administration of park, school or culture. Nevertheless, the temple, while prolonging its existence, has acquired a different meaning as it became a part of administration in the post-expropriation locality.

並列關鍵字

folk religion ； land expropriation ； state power

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