大溪豆干禮俗與飲食研究

Study on the Folk Customs and Food culture of Da Xī Dou Gān

李中二(CHUNG-ER LEE)

指導教授 ： 俞美霞

國立臺北大學/人文學院/古典文獻與民俗藝術研究所民俗藝術組/碩士(2013年)

摘要

大溪豆干遠近馳名，是來到大溪必定品嘗的休閒食品，然而豆干在大溪並非只是一種休閒食品，經本研究整理發現傳統上豆干的食用時機與場合，多在節日祭祀或重要的生命禮俗的祭祀之後。在禮俗上，豆干可做為祭祀牲醴的之一，與豬肉及全雞…等生活中珍貴的食物組合成牲醴，這樣的禮俗，當地人稱為「湊牲」。以豆干湊牲的牲醴祭品，可運用在歲時禮俗及生命禮俗的祭祀上，如：四時八節的祭祖，每月朔望的做牙、犒軍，也用於祭祀無主孤魂好兄弟等；在生命禮俗中可用於破除小兒關煞、喪儀中過王、各類功德時的請神與祭祀亡者，個人的改運、避煞等。豆干除可用於湊牲之外，在大年初一的新正早齋，大溪地區多數的漳州客籍漢人會食用豆干、菠菜…等清淡素菜，廟會活動時更是採買大量豆干，做為打齋用，與信徒結緣。

豆干用於湊牲中，反映了豆干是一項珍貴的食材，以豆干來湊牲，是體面的，可以表現出祭祀者虔誠的心意。而這樣的風俗並非在大溪地區才形成，本研究整理大溪在地漢人族群的族譜，理繪出大溪在地漢人族群的遷移路線，實地走訪與調查臺灣桃園大溪、福建漳州詔安、平和、南靖等漳州客家族群聚居的區域，以及福建汀州等原鄉地區，比較三地豆干的飲食文化發現，此三地豆干的製作技術、飲食習慣及禮俗運用，具有相當緊密的承傳關係，豆干在上述區域，皆可用於湊牲，豆干的製作技法與外型特徵，也都反映了，豆干除了食用的功能外還具備了祭祀上的功能。

本研究將大溪地區所保留的豆干禮俗，完整的記錄下來。在田野調查時，也發現部份豆干禮俗在福建的原鄉地區亦或是臺灣其他漳州客聚居的地區，已有遺漏，這顯示出大溪是目前豆干禮俗保留較為完整的區域，期待本研究能將大溪豐富的豆干飲食與禮俗內涵，展現於世，為精彩的大溪歷史與文化，增添光彩。

關鍵字

大溪,豆干,牲醴,湊牲,漳州客

並列摘要

Daxi Dou Gān（豆干） is well known to everyone, and people must taste this snack on Daxi （大溪）trip. However, Dou Gān in Daxi is not just a snack. Traditionally, time and occasion of eating Dou Gān is occurred after sacrifice in the festivals or important life ritual customs according to arrangement in this study. Dou Gān has become one of sacrificial offerings, combined with pork and the entire chicken, the precious food in life, which local people called such a custom “Cou Shēng”（湊牲）. Using Dou Gān as “Cou Shēng” in sacrificial offerings is applicable to sacrifice in the festivals or important life ritual customs, for example, make offerings of food to worship ancestor in four seasons, offer sumptuous food in monthly syzygy, worship earth god and the soldier spirits to guard a place and appease the ghosts of those non-owners, etc.; using in life ritual customs is applicable to protect children from the god evil spirit, worship the shi dian yan wang（十殿閻王）on the funeral and please gods, sacrifice dead in various merits, change fortune and avoid evil spirits, etc.. Besides Dou Gān can be used in “Cou Shēng ”, most Zhangzhou Hakka Chinese（漳州客） in Daxi area will eat light vegetables including Dou Gān and spinach, etc. as breakfast in the first day of Lunar New Year, and purchase a large number of Dou Gān as vegetarian food to appeal disciples in the temple fair activities.

Dou Gān used in Cou Shēng reflects its preciousness and respectability representing worshiper’s religious mind. Such a custom is not formed until those people live in Daxi. This study arranged family tree of local Chinese ethnic group in Daxi, describing migratory route of local Chinese in Daxi. After fieldwork and investigation of Hakka（客家） communities’ populated areas in Taiwan Daxi and Fujian（福建） Zhangzhou（漳州） Shaoan（詔安）, Pinghe（平和） and Nanjing（南靖）, etc. as well as native area in Fujian Dingzhou（汀州）, etc., food culture of Dou Gān in three areas is found from the comparison that manufacturing technology, food culture and custom application extremely have inheritance relationship. Dou Gān in the aforesaid areas can be used in” Cou Shēng ”; its manufacturing technology and shape characteristic reflect that Dou Gān has sacrifice and dietary functions.

This study reserves Dou Gān food culture in Daxi area to record completely. Partial Dou Gān custom is found loss in native area in Fujian or other Zhangzhou Hakka communities’ populated areas in Taiwan on field investigation. It shows Daxi is an area where the current Dou Gān custom is well reserved. It’s expected this study can show plentiful food culture and custom contents of Dou Gān to the world, adding the glory to splendid Daxi history and culture.

並列關鍵字

Daxi, Dou Gān , sacrificial offerings ,“Cou Shēng”,Zhangzhou Hakka

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