- 學位論文
北投地區宗教發展之研究
A Research on Religious Development of Peitou District in Taipei City
摘要
北投地區廣闊平原且兼具山區、農村及新､舊市街交錯之特色, 是台北市發展之嚆矢。因曾受西班牙、荷蘭、中國早期漢人來此開墾，之後歷經日本統治與戰後新住民之遷入等，為多族群的生活空間且歷史悠久、文化多元與宗教之多樣性，其彼此間的互動關係，與宗教信仰生活則是本論文擬研究探討之目的。 北投地區之平埔族人除原有的宗教外，西班牙人曾傳入天主教，荷蘭治理北台期間曾信基督教。1712年漢人興建關渡宮，落成之日「諸番」並集，可知當時已有部分平埔族人接受漢人信仰。以北投地區嗄嘮別社之平埔族人為例, 接受漢人之神明信仰--池府王爺 (即番仔王爺), 1880年代馬偕也再傳入基督教教義。因受外來文化之影響,而在嗄嘮別社中產生兩派信仰不同的族群。清代開墾初期，來自中國福建漳州、泉州移民各奉其祖籍所崇仰的鄉土神來台。居民漸定居後即立廟祭祀，以為移民之守護神。 日治時期日人之宗教在殖民之優勢下傳入台灣，北投地區因淡北與新北投鐵路之興建，不僅帶動溫泉業之繁榮，間接的助於僧侶從事弘法活動。加上遠離塵囂、風景秀麗，北投地區在日治時期，除官設的北投神社外，另有日人興建的七星稻荷、鐵真院、弘法大師祠、不動明王石窟、臺灣善光寺、大慈寺。也有信仰日本佛教由台人興建之廟宇：法藏寺、淨蓮院、中和禪寺、慈航寺、安國寺。而宗教建築樣式有神社建築、石窟型、磯城神籬型、日式廟宇建築、漢式廟宇建築等，使北投地區之宗教文化空間呈現多采多姿的豐富樣貌。 戰後漢人除信關渡媽祖、傳統信仰外，也信奉日、中僧侶傳入之佛教。1970年代後原居住在北投地區居民仍以佛、道教和民間信仰為主。1945年後遷台之新住民有信天主教和基督教者，但人數不多，家中雖有祭拜祖先，並未參與具有濃厚地域認同的台灣民間信仰祭祀活動。雖因社會變遷、外來人口遷入等因素影響,大多數北投居民仍屬關渡媽祖之祭祀圈。但中元普渡祭祀，祖籍漳州與泉州之後裔仍分屬原祖籍輪值團體，可見祖籍觀念至今仍牢不可破。綜觀北投地區宗教發展與台北盆地開墾和台灣歷史密不可分，或許可說是台灣各地區宗教發展之縮影。而今北投地區幸留下番仔厝之保德宮，保存平埔族之信仰神明與祭典儀式，是台北盆地凱達格蘭人之遺跡見證，更顯彌足珍貴。
並列摘要
Peitou District of Taipei City is characterized by its wide plains, mountains, agricultural villages, and the intersection of traditional and modern streets. It is the beginning place of the development of Taipei. Having experienced the cultivation by Spaniards, Hollanders, and early Chinese Hans, the governance by Japan, and the immigration of post-war new inhabitants. Peitou district is a living area of multiple races,which with long history, cultural variety, and religious diversity. Therefore, the study aims to explore the interactions among these characteristics and the religious life in Peitou district. Pingpu tribes in Peitou district, besides their original religions, also believe in Catholicism, which was preached by Spaniards, and Christianity, which was held during the governance of Hollanders. In 1712, the Hans constructed Kuandu Temple. Many tribes gathered in the inauguration, means at that time part of the Pingpu tribes have accepted Hans’ beliefs. Take the Pinpu tribe of Halapei as an example. Around 1810, they accepted the Hans’ deity beliefs—Wang-ye of Tsi-sumame (or Aborinal WangOye). In 1880s, Rev.g.L.Mackay brought in Christianity doctrines again . Because of the impacts of foreign cultures, in Halapei, two groups with different religious beliefs came into being. In the initial period of Qing Dynasty cultivation, the beliefs in the folk deities worshiped by the immigrants from Zhang-zhou and Quan-zhou also came to Taiwan with the population immigration. After complete cultivated and settled down, the inhabitants established temples to worship these deities as guardian gods of the immigrants. At the advantage of colonization, Japanese religions were brought into Taiwan in the Japanese governance times. The construction of Tan-pei and New Peitou Railway in Peitou district not only prospered the hot spring industry but also indirectly facilitated monks’ cross-area Buddhism preaching and people’s worship in temples. Also because of its peaceful atmosphere and splendid scenery, Peitou district, in the Japanese governance times, besides the official Peitou Temple, also has Japanese-built temples such as QiXingDaoHe, TieZhenYuan, HongFaDaShi Temple, BuDongMingWang Cave, Taiwan ShanGuan Temple, and DaCi Temple, which gather in New Peitou area. Peitou also has Taiwanese-built Japanese Buddhism temples, such as FaZang Temple, JingLian Yuan, ZhongHeChan Temple, CiHang Temple, AnGuo Temple. The diverse religionous architectural styles such as Shinto shrine, cave style, 磯城神籬型 Japanese Temple Style, Chinese Temple Style etc., make the religious culture space of Peitou district rich and colorful. In post-war times, the Han Chinese in Peitou, in addition to traditional belief in Kuandu-Ma and other local deities, also had faith in Buddhism preached by Japanese and Chinese monks. After 1970s, the religious beliefs of the inhabitants who originally lived in Peitou district mainly lay in Buddhism, Taoism, and folk beliefs., Most of the new immigrants residing at Peitou after 1945 believed in Catholic and Christianity but that was not a large number. Although they worshiped ancestors at home, they did not participate in the sacrificial rites which are full of immense local identification with Taiwanese folk beliefs. Though influenced by social transition and population immigration, most of the local residents in Peitou still belong to the ritual community of Kuandu-Ma. However, as for the general salvation on July 15th, the inhabitants with ancestral homes respectively in Zhang-zhou and in Quan-zhou belong to different groups, showing that the concept on ancestral origins, up to now, is adamant. Overall, the religious development in Peitou district is closely related to the cultivation in Taipei Basin and the history of Taiwan, which perhaps can be regarded as an epitome of the religious development in Taiwan. The Baode Temple in Peitou district, fortunately preserved till now, keeps the sacrificial rites and religious beliefs of Pingpu tribes. It is an extremely valuable testimony of Ketagalans’ remains in Taipei Basin.