都市發展脈絡下板橋地區土地公廟變遷之研究-以埔墘福德宮為例

A Study on the Variation of Land God Temples in Ban-Chiao Under the Context of Urbanlization Development.

陳仁豪(Jen-Hao Chen)

指導教授 ： 張崑振 ； 蔡明志

國立臺北科技大學/設計學院/建築與都市設計研究所/碩士(2014年)

https://doi.org/10.6841/NTUT.2014.00454

摘要

農業社會中，先民依存著土地，種植作物賴以維生，因此祭祀土地，「土地公廟」隨處可見。在今日，由於土地公神格屬基層主管，其職能廣闊、形象親民，而其廟中多有附祀媽祖、關帝、文昌等神祉，加強了神性的職能，所以聚落中仍舊普遍存在。其祭祀並未有消失或衰退之跡象，主因其民間信仰特色，具有強大包容性，自有其應對方式以融入地方發展，組織及活動均是由地方自理，所以其發展更與地方發展息息相關。現今社會，以地方頭人勢力管理，所呈現的「現代廟宇」除符合現代社會需求的變遷，「祭祀圈」定義也隨之轉變或界限模糊；在信仰圈部分，板橋地區尚未有土地公之信仰圈產生，大部分土地公廟屬大型媽祖廟之媽祖信仰圈中之一部分。
「板橋」在都市化的快速變遷中，36座土地公廟，因公共基礎設施的建設，以至遷建達11座，或配合地方需要，與「公共空間」連結供地方使用達14座。在歷經變遷與發展過程中，地方里長對「地方公廟」影響最為關鍵，也為其帶來生存延續的機會。
以板橋歷史最悠久之一的土地公廟為調查對象，即埔墘福德宮，現今舉辦法會、祭祀活動最為豐富，觀察其「儀式」與廟宇運作，因屬民間信仰，無特定規範，主要以廟中主事者及所聘用之法師團為主體，儀式的進行與廟中祀神較無關聯，亦不及於建築體，以舉辦法會所設立之象徵物為儀式中心，儀式的空間不受廟宇規模、場地而有所限制，著重祈福、消災、延壽等信眾之需求。

關鍵字

土地公廟 ； 現代廟宇 ； 祭祀圈 ； 板橋 ； 地方公廟 ； 儀式

並列摘要

In an agrarian society, our ancestors depend on the lands and the cultivation of crops to make a living. Among folk religion beliefs, people sacrifice to the earth and the lands by building Land God temples in their local communities. The Land God is believed to have the power to oversee the earth, to hold a broad coverage of managerial functions in local lands, and is seen upon with a down-to-earth image; therefore, even nowadays, establishments of Land God temples are still very commonly seen in local communities. Furthermore, some of the Land God temples have multiple deity worship which not only worship Land God but also extend to worshipping other deities such as Ma-Zu (Goddess of the Sea), Guan-di (God of War), Wen-Chang (God of Culture and Literature). The ritual worshiping of Land God still remains and is continually practiced due to the adaptability of such folk belief having have evolved and integrated with the growth and development of local communities, organizations, and events. In today’s society, with the modernization of community and through the management by local affluent forces, the so call modernized temples have emerged to accommodate to the changing social needs. As a result, the definition of a ritual sphere, or more specifically the practices of the ritual worshiping of Land God based on locality, has subsequently evolved and become less bounded. In terms of the religious sphere of deity worshiping, the city of Ban-qiao has not formed a dominant sphere for worshiping Land God, since people mainly worship Ma-Zu as the primary deity of worship.
Due to fast growing urbanization, of the 36 Land God temples in the city of Ban-qiao, 11 of them have been relocated for the need of developing public infrastructure and another 14 have been combined with community spaces for public use. Throughout the process of urban change and development, the community administer has the most influential role in the sustainability of community temples.
This paper targets one of the oldest Land God temples in the city of Ban-qiao, the Pu-qian Fu-de temple which holds the most variety of ritual celebrating events. Through observing the conductivity of these ritual events which often relate to common folk beliefs, there appears no standard formality or direct relationship between the ritual practices and the temple venue or the deity worshipped in the temple. These ritual events mostly follow the direction from the temple administer and the masters. The space and atmosphere of ritual celebration is not limited by the venue of where the ritual events are held. The core of the ritual celebrating events focuses on the different symbolic themes such as bringing good luck and good fortune, removing adversity, or extending life.

並列關鍵字

folk belief ； Worship ； Land God ； Land God temple ； Community temple ； Ritual sphere ； Religious sphere ； Ritual

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