近代臺灣官方政策之推動與都市社會的因應── 以大龍峒保安宮之祭典為例

寺廟祭典乃國家與社會互動的重要樞紐。每逢祭典，總有大批人群湧入，致使統治者會利用各種管道加以規範，而民間為了維護傳統，勢必有所因應。關於歷代政權對臺灣民間信仰的治理方針── 清代以國家化、標準化、儒教化為目標，透過納入祀典、封號、賜額、捐獻助建、助撰碑碣、列載地方志等為媒介，將權力延伸至地方社會。日治初、中期，總督府推動宗教法制化，採尊重舊慣、加強監督信仰活動之雙軌模式。只不過，1930年代後，伴隨日本軍國主義崛起，官方推崇國家神道、實施國民精神作興，寺廟與祭典在社會教化運動、民風作興運動下面臨改革。戰後初期，國民政府則是沿用〈監督寺廟條例〉、〈寺廟登記規則〉，試圖以公權力介入寺廟事務，並陸續頒布〈查禁民間不良習俗辦法〉、〈改善民俗綱要〉等政令，約制迎神賽會，嘗試統一中元普渡和各地神誕遶境，這種政策導向直至1970年代後期才逐漸改變。本文聚焦1895年至1981年的大龍峒保安宮中元祭典和保生大帝聖誕遶境，探究其發展以及觀察都市社會因應國家政策的方式。大龍峒地處臺北盆地，日治時期因鄰近人口密集的臺北市街區，受惠於各項現代建設，大正十（1921）年甚至被劃入臺灣政治、經濟核心的臺北市管轄，成為國策接收與試驗要地，也是觀察國家與都市社會互動的指標。且保安宮自清代以來作為同安人信仰中心，每逢保生大帝誕辰和農曆七月，傳統祭祀網絡的三堡地域居民皆齊聚大龍峒，參與祭祀、宴請親友。藉由這兩個年例性祭典活動，瞭解官方政策如何在都市推行？成效為何？祭典可能面臨之限制？三堡何以應對？尤其日治後期到戰後初期係戰事最激烈的階段，亦是國家權力最為擴張的時期，其發展態勢所呈現之特色，更是本文關注重點。另外，介於官、民之間尚有一群地方菁英扮演協調與溝通的角色，他們一方面協助官方宣導、推行政策，一方面代表地方居民發聲、傳達民意。不僅如此，諸多菁英還加入寺廟管理或祭祀組織，積極參加祭典活動，例如大正年間三堡菁英擔任管理人、總董事和董事，共同掌理廟務，其中也有不少人出任爐主、頭家，負責辦理中元放水燈、普施。至於保生大帝聖誕遶境，許多人投入力士會或子弟團等祭祀組織，規劃、籌備迎神事宜。這種現象甚至延續到戰後初期。因此，藉由組織的陣容還有菁英的參與過程，以理解他們如何取得象徵資本、建構文化權力網絡。

關鍵字

大龍峒保安宮；官方政策；文化權力網絡；中元祭典；保生大帝聖誕遶境；三堡

並列摘要

Temple festivals are crucial nodes in the interaction between state and society. Due to the fact that many people participate in festivals, the authorities adopted many different policies for regulating these events. In the face of such policies, local communities endeavored to maintain their traditions by responding and adapting. This thesis focuses on two festivals sponsored by Taipei City's Dalongdong Baoan Temple (大龍峒保安宮) between 1895 and 1981: the Ghost Festival (中元祭典), and the procession to celebrate the birthday of the Great Emperor who Preserves Life (保生大帝遶境). The district of Dalongdong is located in Taipei City, which grew into Taiwan's political and economic center during the 19th century. As such, this urban area not only turned into an essential location for testing government policies, but also a key indicator for observing the interaction between the modern state and urban communities. Dalongdong Baoan Temple has been a religious center for migrants from Tongan 同安 (Fujian) since the Qing dynasty, many of whom resided in three northern Taiwan districts known as the “San Bao 三堡”. On the 14th day of the 3rd lunar month (the eve of the Great Emperor's birthday), as well as the 7th lunar month (the so-called “Ghost Month”), residents from the San Bao would return to Dalongdong to take part in these two festivals. Therefore, while exploring the development of the Dalongdong Baoan Temple's festivals, this thesis also attempts to figure out how state policies impacted urban society, especially from the last stages of Japanese colonial rule to the early postwar era, when the state power expanded significantly. Serving as mediators between state and society, local elites played a key role in coordinating religious events like festivals. Moreover, by devoting themselves to temple management and worship associations, local elites managed to expand their social influence. Thus, by studying festivals and processes of elite participation, we can understand how elites could acquire symbolic capital and construct the cultural nexus of power.

並列關鍵字

Dalongdong Baoan Temple ； state policies ； cultural nexus of power ； Ghost Festival ； procession to celebrate the birthday of the Great Emperor who Preserves Life ； San Bao