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19世紀臺灣岸裡熟番建醮意義考察-兼論內部關係與社會階層化現象

The Meaning of the Jiao Rite in Anli in the Early 19th Century: Internal relationships and social stratification

摘要


建醮普渡、繞境儀式活動係臺灣漢人社會的重要民間信仰活動,19世紀初岸裡熟番的建醮(俗稱做醮)固然受到漢文化的影響,卻有其獨特的一面。本文利用岸裡熟番建醮的文獻,進行清帝國介入後,「岸裡行政社群」(指岸裡大社轄下各部落)的形成及其社會生活實態的釐清,指出:(1)在岸裡公館舉行建醮活動(而非一般漢人社會在廟口或有應公廟等祭祀無祀的廟宇舉行);(2)建醮日期選擇漢人信仰的「天公生」、三界公生日及土地公頭牙之後(非漢人於收割農閑之時);(3)醮域以岸裡行政社群為主(非漢人重視的血緣,地緣,祖籍或水利關係);(4)經費由捐款而來(非收丁錢)等不同於漢人俗信的特色。由岸裡大社主辦、各部落菁英主導的建醮活動,顯示其統合在岸裡行政社群下的跨部落關係。由清乾隆年間岸裡部落多次內部派系之爭,岸裡社、樸仔籬社因界外交易及土地經營問題互控,以及嘉慶年間阿里史社人潘賢文競爭通事職位未果,帶領該社人遠走蘭陽平原,則說明其内部存在裂隙。而在建醮捐款活動中,屯丁以「社」為捐款單位,個人捐款也冠上「社」名,一則說明各單一部落認同仍高於政治力作用下(行政社群框架)的新關係,一則顯示番屯制度施行後的跨部落權力結構亦未取代單一部落關係。從各類宗教事務,主要由各部落具有功名及(曾)擔任部落公職的社人出任,頗類似漢人社會的仕紳階層,往往也是民間信仰重要的參與者,說明岸裡社會已有明顯的社會階層化現象(不同於傳統較平權的部落社會)。本文一方面考察岸裡熟番如何將漢文化與傳統習俗接軌,一方面釐清清帝國介入後的部落權力重組及其對社會經濟生活的衝擊。透過建醮活動,不僅得以一窺岸裡大社改宗西洋基督教信仰前,接受漢人民間俗信的面貌及其如何疊加、揉合傳統文化因子的現象,也可考察岸裡行政社群的內部關係及部落社會階層化現象。雖然清帝國在制度上對部落內部權力、社會經濟造成巨大影響,在心理層次(認同)的改變則不然,即社會文化未如制度面那麼具體及容易被改變。

並列摘要


The jido (cosmic renewal) ritual is an important element in the popular religion of Han people in Taiwan. The jiao ritual as practiced among the indigenous people of Anli in central Taiwan in the early nineteenth century was affected by Han influences but had its own distinctive features. This article uses documents concerning the performance of the ritual in Anli to explore the social impact of the establishment of the Anli Administrative Community (Anli xingzheng shequ), as part of the penetration of the region by the Qing empire. Various features of the performance of the ritual, including the location, the selection of an auspicious date, the scope of participation (defined by administrative region rather than by ties of kinship, geography or ancestral origin), and financing by donation rather than capitation, were distinctive from Han practices The Anli Administrative Community was established after the suppression of the Dajiaxi she incident (1731-1732) in western Taiwan. With the support of the Qing authorities the new organization comprised a number of tribal groups. The elites of these various groups led the performance of the jiao rite, reflecting the trans-tribal relationships that developed under the overall administrative structure. But the records list donations from both individuals and groups under the donors' respective tribes, indicating that affairs of everyday life remained centered on individual tribal groups and villages. Tribal members still identified with their own groups rather than the unified Anli administration network or a shared tribal affiliation. However, responsibility for various religious functions was taken by elites who had attained examination degrees or held official duties in the tribe. This phenomenon closely resembled the practice among the Han people whereby social and cultural elites play leadership roles in religious affairs. This similarity indicates that there was already considerable social stratification within the Anli community, a departure from the more egalitarian ways of traditional tribal societies. This article illustrates on the one hand how tribal peoples in Anli negotiated the differences between Han customs and their traditional practices, and on the other the challenge posed by the reshaping of tribal power and its consequences for economic and social life in the aftermath of Qing penetration of the region. A focus on the jiao ritual shows how prior to widespread conversion to Christianity, religious life in Anli was already being shaped by the integration of Han customs and indigenous traditions, as well as revealing internal relationships and social stratification within the Anli community. Although the Qing empire had enormous institutional impact on tribal power structures and social status, its impact was different at the level of psychology and identity. Social and cultural phenomena are not so easily changed as institutions.

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