寺廟與地方社會—以新北市蘆洲區湧蓮寺為中心(1729-2009); Temple and the local community - with a new Luchou District Taipei City Yonglien Monastery at the Center (1729-2009)

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题名:	寺廟與地方社會—以新北市蘆洲區湧蓮寺為中心(1729-2009);Temple and the local community - with a new Luchou District Taipei City Yonglien Monastery at the Center (1729-2009)
作者:	朱展緯;Chan-wei Chu
贡献者:	歷史研究所碩士在職專班
关键词:	湧蓮寺;祭祀圈;地方公廟;本土意識;Luchou;Yonglien temple;ritual spheres;Local temple;Local awareness
日期:	2011-07-01
上传时间:	2012-01-05 14:06:42 (UTC+8)
摘要:	本文以蘆洲湧蓮寺為中心，探討蘆洲地區寺廟與地方社會的相互關係。臺灣早期來自閩、粵兩地的漢人移民迫於生活所需，離鄉背井，冒險渡海來臺，在其披荊斬棘、戮力拓墾下，拓墾事業終有所成，聚落漸趨形成。早期移墾至蘆洲的漢人移民，主要以福建省泉州府同安縣人占絕大多數，他們憑藉著毅力與勇氣，克服了淡水河水患的威脅與限制，開田闢地，遂形成水湳、樓仔厝、中路、南港仔及溪墘等聚落。另一方面，這些漢人移民也各自帶來其原鄉的風俗習慣及宗教信仰，藉由寺廟的興建，除了表達對神明的虔誠信仰與答謝神恩之外，同時也藉以團結同祖籍的移民。本研究以區域發展史為主要研究範疇，希冀透過從清中葉至戰後民國時期，有關蘆洲自然環境、人口組成、土地拓墾、聚落發展、民間信仰、地方菁英組織及地方公共事務等各方面的探討，藉以瞭解蘆洲境內寺廟與地方社會發展的相互關係。一般而言，臺灣在早期的移墾社會中，移民原籍保護神的祭祀相當普遍，這些以祖籍相同的人群所組成之祭祀圈，無形中加強了移民原籍的地緣意識，並形成緊密的地緣團體，此種原籍祭祀圈以祖籍神明信仰為中心而形成者，在蘆洲地區主要以保佑宮及保和宮為代表；另一方面，清同治十二（1873）年，湧蓮寺建廟落成，而後，隨著時間的演進，蘆洲地區祭祀圈的發展開始有了顯著的變化。湧蓮寺藉由祭祀圈的整合，因而成為蘆洲地方居民的信仰中心，甚至成為蘆洲的地方公廟，此象徵著以蘆洲在地認同為主體的本土意識，逐漸取代了以蘆洲同安人為主體的祖籍地緣意識。 This paper is mainly dicussed the relationship between Luzhou communities and the local temples. Forced by the harshness of daily needies, Taiwan early immigrants from Fujen and Gungdong formed the villages in Luzhou. Villagers were mostly composed of Fujien Tong-an people, and by strength and courage , their conquered the flood threat and natural limitation of Tamsui river and settled here, forming Shueinan, Louzihcuo, ChongLu, Nangangzih and Sician villages. On the other hand, these Han immigrants brought their hometown customs and religions with them. Constructing temples to show their respect and gratefulness to the God, and Unite with the immigrant native. This study is mainly focussed in district development. By studying Luchou natural environment, population, settlement, village history, religion, geopolitical power struture and local civil affairs from mid-Qing dynasty and the Republic of China, this paper hoping to understand the relationship between Luchou temple and local communities. Generally speaking, it is quite usual to see the immigrants proceeding hometown religious rites in early Taiwan settlements. With the same nationalities in the same ritual spheres, the local awareness is strengthened. They became close local groups. Baoyou temple and Baohe temple are some of the examples of that kind of homeland God ritual spheres. On the other hand, Yonglien temple completed in Qing Dynasty （1873）. Ritual spheres in Luchou has been changed obviously. However, Yonglien temple has become the mostly worshipping and recognizing local temple by the integration of Ritual spheres in Luchou. This symbolizing the Luchou Tong-an awareness has been substituted by Luchou local recognitions.
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