| 摘要: | 跨越族群與信仰的神豬祭祀文化，在近年來，屢遭動保團體批評其不人道的飼養過程、使豬隻驚恐害怕的運輸過程，以及非人道致昏的屠宰方式，讓神豬飽受痛苦與折磨的走完一生，因此不斷的抗議、呼籲及要求取消神豬重量比賽，或是改以其他代替的轉型方式。但這項傳統文化在閩客族群已傳承數十年甚至上百年，且各廟宇供奉的神祇雖有不同，卻也同樣有神豬重量比賽的儀式項目，在族群觀點與廟方的立場上，認為這是宗教與文化的傳統，應該繼續維持與傳承，因此「神豬祭祀」與「動物福利」兩者產生了價值上的衝突，在多元社會文化與動物倫理觀念進展下，在社會變遷中該如何因應，值得探討省思。
台灣的神豬祭祀活動從過去到現在，本研究以「行動者網絡理論」的分析來看，可以區分為三個進程，分別為「初始網絡：2003年以前」、「過程網絡：2003年~2019上半年」及「融合網絡：2019下半年~迄今」。在三個網絡中，透過轉譯的過程，各行動者的觀點、立場、態度，會隨著網絡中各行動者的動態互動，重新建構網絡。
在宗教文化與動物福利衝突時，應先探討「神豬祭祀」是否為其核心教義，以及是否違背其宗教精神？本研究認為除以Alasdair Cochrane主張的「利益」權衡情境的模式，考量彼此的競爭利益權衡「優先權」外，並應依循行政法「比例原則」的法理，也就是必須考量其「必要性」，再輔以包容、尊重的多元社會的角度彼此尊重，應該是較符合實際與彈性的解決方式。
神豬祭祀爭議，在過去都是以各利害關係「人」的角度與立場去探討，然在這項議題中，網絡中「人」與「非人」的各方面的組成分子都須被平等看待與思考，才能全面性探討問題脈絡及化解爭議。本研究以「行動者網絡理論」分析探討網絡中各行動者，包括人(廟方、神豬飼養戶、信眾、社區發展協會、文史工作者、政府機關、動保團體、關心動物人士、輪值庄)與非人(豬隻)間的相互關係，「行動者網絡」係以一個異質的組合將人及非人置於平等地位的特性，各行動者都有相同的話語權，有利於同時關注神豬祭祀文化與動物福利的互動過程，因此本研究中稱呼「非人」行動者豬隻時，將以與「人」平等的第三人稱「他」稱呼，並且將以第一人稱「我」傳達豬隻內心的聲音。
透過「行動者網絡理論」的研究程序，所有行動者都必須通過有如漏斗般的強制通行點建構的「兼顧神豬祭祀與動物福利」的平台，將行動者網絡中所有人與非人的行動者邀來齊聚一堂，共同討論，透過「轉譯」的過程將各行動者間存有歧異或無共識的部分，尋求彼此互相理解、溝通及認同的共同話語，進而得到大家可以接受的解決方案。
;In recent years, the practice of sacrificing holy pigs has been frequently criticized by animal protection groups due to inhuman feeding, transportation (which frightens the pigs) and slaughter (stunning) processes. Thus, holy pigs suffer throughout their lives. The groups have constantly protested and called for the cancelation of holy pig weight competitions or the practices of other substitutions. However, this traditional practice has lasted for hundreds of years among the Minnan and Hakka people. Besides, although temples worship different gods, they share the same ritual of holding holy pig weight competitions. From the perspectives of ethnic groups and temples, it is the tradition of their religion and culture and should be maintained and passed on. Therefore, there is a value conflict between the practice of sacrificing holy pigs and animal welfare. With increased awareness in multi-social cultures and animal ethics, we should attempt to seek a solution during the social change.
According to the Actor-Network Theory (ANT), this study classified holy pig sacrifice in Taiwan from the past to the present into three phases: the primary network (before 2003), the process network (from 2003 until the first half of 2019) and the convergence network (the second half of 2019 until present). In these three stages, through translation, the actants’ perspectives, positions and attitudes were used to reconstruct the network according to the dynamic interaction among actants.
In the conflict between religious culture and animal welfare, we should first find if holy pig sacrifice is at the core of the doctrines. Does it violate the religious spirit? This study argued that besides weighing the priority by considering the interests of both parties through the interests weighing model suggested by Alasdair Cochrane, we should also follow principle of proportionality of the administrative law. In other words, when handling this conflict, the necessity of holy pig sacrifice should be considered first. Moreover, the two sides should respect and tolerate each other from the perspective of a pluralistic society. This should be a more realistic and flexible solution to this conflict.
Past studies on the controversy of holy pig sacrifice focused on the perspectives of human stakeholders. However, in this issue, human and non-human participants in the network of ANT should be treated equally in order to thoroughly explore the context of the problems and cope with controversy. Through ANT , this study analyzed the relation among actants in the network, including humans (temple administrators, breeders of holy pigs, followers, community development association, cultural and historical workers, governmental authorities, animal protection groups, people who care about animals and villagers) and non-humans (pigs). In this study, ANT was based on a heterogeneous combination that resulted in equality between humans and non-humans who share the same speaking rights. It focused on the interaction between holy pig sacrifice culture and animal welfare. Therefore, when non-human actants (pigs) were mentioned in this study, they were referred to in the third person of he which equaled to human and the first person of I would be used for the words of the pig.
In the ANT research procedures, all actants passed through a holy pig sacrifice and animal welfare platform constructed by the obligatory passage point (OPP) as a funnel. All human and non-human actants in ANT were invited to participate in the discussion. Through the translation process, the actants attempted to comprehend, communicate and agree with each other due to the lack of common consensus on the holy pig sacrifice so that a common solution may be reached. |
