| 摘要: | 本文透過參與觀察及訪問法，輔以田野調查資料的蒐集，對白布帆聚落的祭祀活動作全面觀察與探討。研究設計以白布帆聚落的祭祀活動為主，從聚落性、村落性、到超村落祭祀活動，進行不同層次祭祀活動的觀察，以探析白布帆聚落在祭祀活動中呈現的人、神、鬼之間的關係。 論文分成六章，第一章導論。第二章相關文獻探討。第三章為聚落內的祭祀活動，呈現居民藉由祈求自然神靈的庇佑，以滿足生活上的需求，為人求於神的關係，包括天神良福、水福、伯公祠及堤防上的普渡。因封閉的地理位置，這些祭祀活動建構了白布帆聚落獨立的祭祀系統。第四章為跨聚落的祭祀活動，透不同神明信仰，將不同聚落人群作社會的聯結，以神靈連繫人群間的互動關係。導因於行政區調整及對外交通環境改善，白布帆聚落參與村落性的內灣新春平安戲，及超村落性的峨崙廟中元普渡，納入以峨崙廟為中心的祭祀系統。另外參與烏寶宮媽祖遶境活動，擺脫了白布帆在跨聚落祭祀活動中的邊緣地位。第五章以應變式的祭祀活動為主，白布帆居民面對天災時，透過團體及個人的起福活動，祈求神靈庇佑，渡過危機，但最怕好兄弟危害，普渡的概念因而被強化，經由普渡活動，求得人與神、鬼之間的和諧。第六章為結論。 研究發現，白布帆聚落的祭祀活動有以下特點：客家聚落普遍的天神良福底層信仰，具有家鄉地緣認同的識別功能。水福祭祀活動導因於大安溪的水災，為本地區特有的祭祀活動。由於聚落天災不斷，普渡活動的概念被強化，因而特別重視對好兄弟的普渡。聚落對外關係反應在祭祀活動中付出與獲得的思維中，呈現終止、持續參加、新增參與的變動關係。起福活動為聚落居民面對天災時，化解危機的應變之道。整體言之，白布帆聚落的祭祀活動，表現居民祈求自然神靈庇佑，重視對好兄弟的普渡，維持聚落間不同程度的關係，並習得面對天災時的應變之道。 With the data collected mainly by participant observation, interview survey and complementarily by field investigation, this thesis tries to have an overall observation and exploration of the collective worships in Pai-bu-fan Settlement. This research is designed for the observation of the collective worships in different community levels, mainly the collective worships in Pai-bu-fan Settlement, from the collective worships with the settlement properties, village properties, to the pan-village properties; and, for the exploration of relationships among the people, ghosts, and gods, represented in the collective worships in Pai-bu-fan Settlement. This thesis consists of six chapters. The topic of chapter one is introduction; chapter two is for the literature review. Chapter three is about the collective worships in the settlement, which present the ways residents seek for blessing and protection from the gods and spirits of nature to satisfy their daily needs, including the ceremony of collective worships to the heaven gods, river gods, earth gods, and the pu-du ritual to pacify the ghosts. Due to the enclosed geographic environment, these ceremony activities form an independent system of collective worships of Pai-bu-fan Settlement. Chapter four is for the pan-village collective worships. This chapter discusses how people from different settlements form social connections through different believes of gods and spirits, and how the interactions among different groups of people are linked by collective worships of gods and spirits of nature. Influenced by the division adjustment of administrative district and the improvement of transportation, the worship activities in Pai-bu-fan Settlement, including the Ping-an opera festival, with village property, in Nei-wan during the Chinese New Year and the the pu-du ritual to the ghosts, with pan-village property, during the Ghost Festival of Er-loon Temple in mid-summer, have been enclosed into the system of Er-loon Temple. Meanwhile, the participation of the Ma-zu procession of Wu-pao Temple has helped Pai-bu-fan Settlement’s collective worships to get out from the fringe of the system of pan-village property. Chapter five mainly focuses on the collective worships of application style. When encountering natural calamities, residents of Pai-bu-fan Settlement, by individual or group worship for blessing, seek for protection from their gods and spirits to get through crises. Among all, they most dread the calamities caused by “good brothers,” the wandering ghosts; therefore, the concept of the pu-du ritual has been intensified. Through activities of the pu-du ritual to pacify the ghosts, residents seek to reach a harmonious status among the people, ghosts, and gods. Chapter six is for the conclusion of this research. This research has found certain features of the collective worships in Pai-bu-fan Settlement. The grass-roots belief of the ceremony of collective worships to the heaven gods in Hakka settlements acts as the recognition of the identification of geographical homeland. The ceremony of collective worships to the river gods originated from the engagement with the floods of Da-an River and has become a distinct feature of collective worships in the area of Pai-bu-fan Settlement. The concept of the pu-du ritual to pacify the ghosts has been intensified by the constantly occurred natural calamities; in this way, the pu-du ritual to pacify the ghosts to “good brothers” is highly emphasized in this area. The external relations which reflect the thought of giving and receiving gained from the collective worships are presented in a variation relation showing cessation, constant involvement, newly involvement of the collective worships in this area. When settlement residents encounter natural calamities, the collective worships for blessing, seek for protection from gods and spirits, are their ways and means of getting through the crises. In an overall view, the collective worships in Pai-bu-fan Settlement represent the ways the residents remain different levels of external relations among settlements and villages, deal with natural calamities, and the embodiment of seeking for blessing and protection from the gods and spirits and their emphasis on the pu-du ritual to pacify the ghosts. |
