災後無形文化資產的祭典觀光─臺灣口湖牽水（車藏）與日本東北六魂祭之身體元素

每年農曆六月初七、初八，雲林縣口湖萬善爺祠所舉辦的「口湖牽水（車藏）文化祭」是臺灣民俗信仰中相當特殊的宗教活動，主要憑弔1845年（清道光二十五年）在此地所發生的歷史性大水難，代代相沿於今；2011年3月11日日本發生海嘯事件後，其東北地方六大縣（青森、岩手、宮城、福島、山形、秋田）為了復興與重建，收集代表各縣既有的夏祭活動，共同擇期另行舉辦「東北六魂祭」，作為替罹難民眾祈禱冥福，期以燃起重塑日本東北的希望之火，於2011至2016年間已巡迴6座城市，每年擇2日輪流辦理，2017年起並以新名稱「東北絆祭」舉辦至今。口湖鄉與東北地方二者雖同為災後祭典，但其性質與緣由截然不同：東北六魂祭隱含推動日本東北地方的觀光振興，口湖牽水（車藏）文化祭近年雖亦朝觀光面向發展，卻仍以慎終追遠為主要內涵，值得注意的是，上述祭典裡皆蘊含各自的身體元素。本文期以個案研究法及文獻分析法探討無形文化資產與地域特色交織而成的祭典觀光，經導入舞蹈或科儀勞動後，將人與神靈或意識與自然的交融產物，銘刻為各自的身體民俗，使無形文化資產的身體元素的表徵裡，產生多元的未來想像。

關鍵字

口湖牽水（車藏）；東北六魂祭；無形文化資產；祭典觀光；身體民俗

並列摘要

Every year on the sixth month and the seventh and the eighth day of the lunar calendar, the ＂Kháu-ôo Khan-tsuí-tsng Cultural Festival＂ held by the Wanshangye Temple in Kouhu Township, Yunlin County, is a very special religious activity in Taiwanese folk beliefs. It is mainly for remembering the historic floods tragedy that occurred here in 1845 (Dao Guang twenty-fifth years, Qing Dynasty), and has been held around for generations. On March 11, 2011, Japan met with the disaster misfortune, a Tsunami. The six major encountered counties in the northeast (Aomori, Iwate, Miyagi, Fukushima, Yamagata, Akita) in order to revive and rebuild, they collect six representative summer festival activities separately from each county, jointly held a meaning ＂Six Soul Festival in the Northeast＂ and named ＂Tohoku Rokkon Festival＂ to pray for the blessings of the dead people, and to strive for the hope in the northeast of Japan from 2011 to 2016. The Tohoku Rokkon Festival has been held in two days every year in those 6 cities in turn. Since 2017, the new name ＂Tohoku-kizuna Festival＂ has been used instead. Although both the Kouhu Township in Taiwan and the northeast area in Japan suffer from water-related disasters, the remembering ceremonies and festivals are quite different in the origin essentially: the Tohoku Rokkon Festival implied to promote the tourism and revitalize the economy of the northeastern of Japan, yet the Kháu-ôo Khan-tsuí-tsng Cultural Festival in Kouhu Township is still the main connotation of cautious pursuit of the ancestors. It is worth noting that the above festivals both contain their own bodily elements. In this article, the case study research method and the literature analysis method are used to explore how the cultural phenomenon, and the interactions between people and Gods, inscribe their bodies. These two festivals, both interweaved by their intangible cultural heritage roles and regional characteristics, after revealing the dance ceremonies or ritual body works among them, the bodily elements inside the festival tourism may be exposed through the diverse imaginations of bodylore in the future.