題名:台南市保生大帝信仰研究
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- 資料類型：
- 來源資料庫:學位論文
- 著作者：
- 創作者名稱:王郁雅
- 主題與關鍵字：
- 主要分類:神鬼傳說
- 中文關鍵詞:民間信仰
- 中文關鍵詞:保生大帝
- 中文關鍵詞:臺南市
- 中文關鍵詞:宗教活動
- 中文關鍵詞:民間傳說
- 外文關鍵詞:Tainan City
- 外文關鍵詞:Popular religions
- 外文關鍵詞:Baau Sheng Da Dih
- 外文關鍵詞:Tainan City
- 外文關鍵詞:worship activity
- 描述：
- 頁碼:90
- 中文摘要:民間信仰為台灣文化中相當重要的一部份，而保生大帝為早期移民從福建地區所迎請而來，然後在台灣地區生根發展。台南市的保生大帝信仰除了有明清時期所建立的保生大帝廟宇外，也有日治時期新移民所建的保生大帝廟，因此以之作為對象，探討其中的差異及轉變。 保生大帝為福建地區的重要民間信仰，其生前因為醫術高明，濟世救民，往生之後民間感念其恩德，成為民間信仰的神明，後又轉化為道教神明，而由於保生大帝信仰在福建相當興盛，所以大量的移民來台時，會求取並攜帶保生大帝香火，在新的鄉土上建立公厝或廟宇，台灣第一座廟宇即保生大帝廟，而從分靈和分香的來源地來看，是以福建地區為主。若從分靈原因來看，以保佑航行平安及開墾平安為主，可見其發展和移民之息息相關。從明清時期的統計，知其在台灣建廟的數量排名在前，但在日治、光復後，因兩岸的隔絕及其他神明的興起，使保生大帝廟宇之發展速度減緩。 台南市的保生大帝廟宇可分為府城區、安平區及安南區，府城的開發甚早，也是移民的先驅，在此區中的五間保生大帝廟就有三間廟宇的香火為明鄭時期分靈來台，而這五座廟宇皆位於交通便利的地區。安平區的兩座廟宇原本都不是祭祀保生大帝，但在居民自決下，選擇保生大帝作為其境內的境主神。安南區於清末台將浮覆後續有開墾，居民多由北邊遷來，普遍信奉保生大帝，並在生活安定之後，紛紛建廟，使得在日治及光復後，台南市的保生大帝廟宇數量呈現大幅成長，這也是安南區同庄意識形成的表徵。在祭祀圈方面，由於府城區都市化程度較高，所以祭祀圈不明顯，而安平區、安南區，仍保有一個聚落或角頭為範圍的祭祀圈。從台南市保生大帝廟宇的神明結構來看，雖然保生大帝在福建有其從祀系統，但在台灣的廟宇中，則是依據當地居民的需求及習慣，祭拜各式各樣的神明，而和生活相關的神明數量最多。在祭祀活動方面，府城區及安平區的廟宇活動較簡單，也不時興回祖廟進香，安南區的保生大帝廟宇的活動則較多樣化，各廟宇會於保生大帝聖誕時，個別或聯合去進香。而藥籤的使用在今日社會中雖逐漸減少或消失，但此一民俗療法卻受到學者的重視並加以蒐集、整理及研究。 從台南市保生大帝信仰的討論中，正可看出民間信仰的多樣性，而如何使民間信仰精緻化，不流於世俗和商業化，就必須更往深刻的精神層面走去，發展出優質的廟宇文化。
- 英文摘要:Popular religions are one of the most distinctive parts in Taiwanese culture. Baau Sheng Da Dih is introduced by immigrants from Fujian and then the worship is localized and developed in Taiwan. The worship of Baau Sheng Da Dih in Tainan City can be visualized by a number of temples which are mostly established around Ming and Qing Dynasties, and also there are temples of Baau Sheng Da Dih during Japanese reign as witnessed by those new immigrants at that time. I will base on those temples as my subject of research and will then analyze their differences and changes over time. Temples are the external symbol of popular religions and will be the focus of this study. Baau Sheng Da Dihis an important god of popular religions in Fujianian regions. Before being a god, Baau Sheng Da Dih was a man . He was a very capable physician and had a generous heart. After his death, the local people worshiped him as a popular god in memory of his generosity. Later he was turned into a Taoist god. Since the worship of Baau Sheng Da Dih was so popular in Fujian, a large population immigrants brought with them the holy incense from temples of Baau Sheng Da Dih to Taiwan and on the new land, they erected new foundation for the temple and temples. The first temple in Taiwan is the Baau Sheng Da Dih temple. Based on the origins of the divide status of god , the temple serves mainly for Fujianian regions. According to the prayers , they are mostly for safe sailing and safe cultivation of new lands, which demonstrate a close link with immigrant’s life. From the statistics of the Ming and Qing period, the number of temples of Baau Sheng Da Dih in Taiwan was at the top list. However, after the Japanese reign and the independence, the separation of Taiwan and China and the rise of other gods slowed down the development of the temples of Baau Sheng Da Dih. The locations of the temple of Baau Sheng Da Dih in Tainan City can be divided into traditional District,An-Ping District and An-Nan District. traditional District has an early development and was first landed by immigrants. In the region, three out of the total five Baau Sheng Da Dih temples have holy incense the divide status of god ) to Taiwan during Ming-Zheng period. All five temples are situated at convenient traffic spots. The two temples in An-Ping District at first did not worship Baau Sheng Da Dih. Later by the self-determination of local residents, Baau Sheng Da Dih becomes the major god in that area. The An-Nan District had been continually cultivated in late Qing Dynasty. Most residents were immigrants from the north and worshiped Baau Sheng Da Dih. They set up temples after settled down and hence, there was a significant rise in the number of Baau Sheng Da Dih temples in Tainan City after the Japanese reign and independence. This also symbolizes the formation of land-recognition in An-Nan District . Among the worship circles, those in traditional District are not very visible as a result of its high level of urbanization. In An-Nan District and An-Nan District, worship circles defined by individual groups or local unit still exist and membership fee per male head is collected for the operational cost of the temple. From the divine structure of the Baau Sheng Da Dih temples in Tainan City, although Baau Sheng Da Dih has his secondary worship system in Fujian, in Taiwan, different gods are worshiped in his temples according to local needs and practices. In traditional District and An-Ping District, the activities of worship are relatively simpler and visit to ancestral temple is not popular. In An-Nan District, activities in Baau Sheng Da Dih temples are more diversified. On the holy birthday of Baau Sheng Da Dih, temples will either have individual or group celebrating worships. The use of pharmaceutical lots is gradually decreased or even diminished in today’s society, however, this popular therapy has attracted the attention of scholars and has been much studied and analyzed. From the discussion of the worship of Baau Sheng Da Dih in Tainan City, we can see the diversity of popular religions. How to refine popular religions and prevent them from secularization and commercialization, we need to move further into the deeper spiritual level and develop quality temple culture.
- 出版者：
- 主要出版者:臺南師範學院鄉土文化研究所
- 出版地:臺南市
- 日期：
- 出版日期:2002
- 語言：
- 語文:中文
- 管理權：
- 典藏單位:國家圖書館
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