情境式的公共性：台北市大同區整宅形隨時序而生的神聖空間形態變遷

Situational Publicness: Space–Temporal Transformation of the Architectural Forms of Community Sect Altars in Ta–Tung District Resettled Tenements in Taipei.

胡少瑾(Shao-Jin Hu)

指導教授 ： 蔣雅君

中原大學/設計學院/建築研究所/碩士(2017年)

https://doi.org/10.6840/cycu201700802

摘要

本研究以台北市大同區斯文里及揚雅里蘭州整建住宅之周圍神壇為對象，探討傳統宗教與習俗文化進入都市的理性住宅規劃裡，不但住宅空間型態被轉化，延續傳統活動的公共空間也以不同的形態與面貌呈現在都市之中，並嘗試理解傳統文化於都市裡的運作如何影響周遭的社群生活，進而找出屬於傳統文化於現代生活的特殊關係。

1960年代為農業社會轉為工業社會的時代，也是政府面對違章建築拆除提出「先建後拆」具有示範性的整建住宅政策的年代。從違章建築到五層樓式的住宅設計過渡，規劃了8-15坪的住宅空間，並且以量取勝爭取更多住宅空間的同時，壓縮許多公共空間。其中，在台北市大同區斯文里及揚雅里蘭州整宅，除了具備普遍整建住宅的特性之外，其周圍因城鄉移民者帶來的家鄉信仰延續至今，從過去的家廟形式轉變為神壇空間，在一個小型社區裡的聚集程度，是台北市傳統宗教性空間最為密集的地方。面對現今社會的轉變，廟方在各慶典活動面對整建住宅室內面積及公共空間不足的困難，於都市之中搭建出許多臨時性的空間，並在活動結束後立即拆除。而神壇的密集性聚集導致一年之中各神壇於公共空間裡形成連續性的搭建，轉化了現代社會對於的公共空間的定義，發展出多元的在地深層連結的空間意義。其特殊性在都市之中，勢必與政府及居民之間進行多方協調，不論是空間、政策或是情理，經歷多年的經驗累績，達到都市活動的協議平衡，使傳統文化得以在都市裡繼續傳承。

而這些被廟方所搭建的臨時性空間，無形之中在都市裡形成了極為有機的空間型態，使神壇本身及活動之公共性層次不斷地向外擴張。這也表示都市神壇本身的定位及其舉辦之慶典活動，若以西方的公共領域理論之角度觀察，似乎缺少這一塊的討論，或是以經濟學之公共財及私有財的概念裡，神壇的產權及活動的公共性處於一種曖昧的空間、公共性的灰色地帶。然而，這樣的灰色地帶是非常草根性的底層生活型態，其因特殊性於理性的規劃設計當中，活出不同的情境式的公共空間。

關鍵字

整建住宅 ； 神壇 ； 情境式公共空間 ； 公共性

並列摘要

This study selected the altars around Lanzhou Resettled Tenement in Siwen Village and Yangya Village, Datong District, Taipei City as the research objects to investigate how the residential space pattern is transformed and how the public space passing down traditional activities is reflected in a metropolitan area in different forms and appearances after traditional religions, customs, and culture are integrated into metropolitan rational residential planning. Moreover, this study attempted to understand how the operation of a traditional culture in a metropolitan area influences the life of neighboring communities and to further find out the unique relationship between traditional culture and modern life.
In the 1960s when agricultural society was transformed into industrial society, the Taiwan government proposed the exemplary resettled tenement policy of “construction before demolition” for the demolition of illegal buildings. During the transition period when illegal buildings were built up to the 5th floor, residential space of 8-15 ping was planned. The idea of winning through quantity and fighting for more residential space compressed many public spaces. Among the resettled tenement communities, Lanzhou Resettled Tenement in Siwen Village and Yangya Village, Datong District, Taipei City possesses more than just the general characteristics of a resettled tenement.
Because the religious beliefs from the hometowns of urban immigrants around the community have been passed down, past family temples have been transformed into altar spaces in a small-scale community, becoming the most densely populated area of traditional religious spaces in Taipei City. When faced with the transformations of current society, temples usually encounter the difficulties of a lack of indoor area and public spaces for various celebration activities in a resettled tenement. Many temporary spaces are created in a metropolitan area and are immediately demolished upon termination of activities. The intensive aggregation of altars led to the continuous construction of various altars in public spaces within one year, which transformed the definition of public space in modern society and developed diversified spatial meanings of local connections. Such uniqueness in a metropolitan area certainly had to be coordinated with multiple parties, such as the government and residents, in the aspects of space, policy, or affective rationality. With the accumulation of experiences for years, the agreed balance of urban activities was reached, making it possible to continue passing down traditional culture in a metropolitan area.
These temporary spaces created by temples have invisibly formed an extremely organic space pattern in a metropolitan area, which has constantly expanded the publicness of altars themselves and their activities. From the perspective of the western public domain theory, there seems to be a lack of discussion on the positioning of urban altars themselves and the celebration activities they hold. Based on the concepts of public property and private property in economics, the public property ownership of altars and activities is uncertain. However, such uncertainty is the lifestyle of grassroots people and exists in rational planning and design due to the uniqueness for enabling people to live in public spaces under different contexts.

並列關鍵字

Resettled Tenement ； Altars ； Situational Public Spaces ； Publicness

參考文獻

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