題名:美濃土地伯公之研究
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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:張二文
- 主題與關鍵字：
- 主要分類:神鬼傳說
- 中文關鍵詞:高雄縣
- 中文關鍵詞:美濃鎮
- 中文關鍵詞:民間傳說
- 中文關鍵詞:土地公
- 中文關鍵詞:伯公
- 中文關鍵詞:聚落
- 中文關鍵詞:祭祀
- 中文關鍵詞:社會變遷
- 外文關鍵詞:Kaohsiung County
- 外文關鍵詞:Meinong Township
- 描述：
- 頁碼:283
- 中文摘要:美濃稱土地公為「伯公」，稱土地公廟為「伯公下」。根據筆者田野實察約有三百八十座，可謂美濃客家居民最親近的神祇了。 本文企望透過小區域歷史發展的了解，以及土地伯公的區域分布、管轄範圍、祭祀組織與活動、造型建築演變、型制內涵以及伯公會的運作來探討其與聚落居民互動，並深究社會變遷與土地伯公信仰的關係。 美濃平原明顯的劃分成早期屯墾型態因素支配的舊部落以及日治時期從北部移民的南隆農場。來自不同區域的客家族群卻形塑出同一造型的露天石碑伯公壇，面臨不同社群與族群的融合與調適時，互相影響的程度到底有多少？社會變遷下農村經濟、社會結構、教育程度、宗教信仰都與時俱進，土地伯公信仰有何改變？儀式的差別、簡化、以及人群的組合和伯公會的運作是作為探討兩大區域異同的基點。 在美濃的拓墾討論中，與其他鄉鎮的比較，觀察出美濃的一些特殊性。美濃有著像是農業人口佔多數、相當比例的細小耕作戶、人口穩定的特性，加上長期以來以農業為主的社會型態，對可耕地的極盡開發以及完善水利灌溉系統的要求，再再面臨不可知的災害，轉化成普設土地伯公的心理藉慰。 美濃向來以農業為主的經濟社會，在日治時期獅仔頭水圳的開鑿、菸草的引進，美濃農村經濟大為改善，一一反映在伯公壇的修建，民國六十年代興起的伯公壇改建風潮，在美濃地區379座伯公中，目前的型制維持露天祭壇的伯公壇，約四分之一，其餘均改建成廟祠。 伯公壇的改變或許容有惋惜與沮喪，但在文化的接觸互相學習下，其改變是不可避免的。文化是人類在歷史的過程中發展出來的；是歷史經驗的沉澱與留存。也即是長期的共同生活的一群人在生態環境的適應上，在人群組織的方式上，甚至在概念的形成上，不斷地面臨選擇與作決定，於是決定其生活方式、社會型態及其理念系統。其中容許個人對其文化接受有程度上的差異；容許他對外來文化的引進與吸收；容許他創造，選擇新的文化要素。文化的改變、創新豈不以此為基礎？ 「土地崇拜」的傳統，存在於世界上各個民族的文化體系中，其所呈顯的深層意義，即是一種「人與土地」的關係；或即「人與自然」的關係。人對土地的崇拜之情，是對其「負載萬物、生養萬物」的酬謝。不同的文化群體也將因應環境、生活型態、農作方式而有著不同的「土地崇拜」形式，透過土地崇拜衍生出不同的人群組合型式，再依其「生活方式」型塑出不同的文化區域；不同的區域會呈顯出不同的「文化景觀」，美濃土地伯公以露天石碑式伯公壇呈現，顯示出美濃特有的文化景觀，讓人和土地更親近、更緊密，縱然，型式一直在演變，但在意的是那份對土地的謙卑與敬意。 自知對待土地公的翻新在意的不是我的想法，也不是別人的想法，在意的是『當地人的想法』，只有當事人才能決定某一特定與其相關文化的前途。土地公的存在，不是為了古蹟而存，它的存在意義、祂的生命力乃表現在因為祂與當地人的互動關係上；呈現在當地人的祭祀行為以及親臨場域的感受上。 為了祭祀方便，一再地重修，勢不可免，只是，在新與舊之間；在嶄新與頹落之際;我們也希望，在翻修之時，能儘量保存原有的規格與樣貌，庶免新式潮流取代了原有信仰。曾如林美容所說：「土地公廟為聚落的指標」，從美濃開基伯公的設立到伯公會的籌組以及散佈各各角落的土地伯公，我們似乎可以說先民是帶著伯公篳路藍縷開疆闢土的；只要安奉了土地伯公，則－心中就已經篤定。
- 英文摘要:The purpose of the study is to explore the evolution of the temples for the Village Deity in Mei-nong. The Village Deity is called “Ba-Gong”, and the temple of Village Deity is “Ba-Gong Ha”. According to his research in the countryside, the researcher has observed that the Village Deity is the closest God for Mei-nong Hakanese, since there were three hundred and eighty shrines around the area. The interaction between the Village Deity and the villagers has been studied through the understanding of historical development in Mei-nong, such as the distribution of temples, the controlled area of the Village Deity, sacrifice activities, the changing of shrine construction to temple construction, the symbolic meaning of the temples and the manipulation of the Ba- Gong committee. And also it has studied the relationship between the change of society and the faith in Village Deity. Mei-nong Plain was divided by the early cultivated Hakanese tribes and the immigrants from the north during Japanese occupation period in Nan-long farm. The different Hakanese tribes built the same unsheltered wayside shrines. The tribes were influenced when they encountered and interacted amongst tribes and groups of people. Does the faith in the Village Deity change when so many facets of life have changed, such as rural economy, social structure, education standards, and the faith in religions, beyond the change of society? This study discusses the differences and the simplicity of ceremony, combination of tribes and the manipulation of the Ba-Gong committee in these two areas. With the comparison of cultivation in other rural townships, there are some specialities in Mei-nong. Most people there have had agriculturaly based livelihood for generations. They have cultivated the land to the fullest extent and have perfected irrigation system for their area. For meeting with the unknown natural disasters, people there built wayside shrines for their spiritual comfort. The economy in Mei-nong is based in Mei-nong. The economic situation of the Mei-nong people improved due to the addition of tobacco as a cash crop and to the building of irrigation in Lion’ Head during the Japanese occupation period. Subsequently, a change can be observed in the construction of the wayside shrines of the Village Deity. The construction style evolved from an unsheltered structure to one resembling a small temple during the nineteen seventies. Among 379 wayside shrines in Mei-nong, about one fourth of them have kept the unsheltered styles, and the rest have been changed into temples. One may feel upset about the change of wayside shrines. However, it is inevitable when changing ideas and education interact with a culture. Culture is the development of human historical process, and the preservation of historical experiences. That is, a group of people living together for a long time most make choices and decisions on a continual basis in adjustment to environments, organization of peoples, and even the formation of concepts. The decisions will effect, in turn, their life style, social pattern and conceptual system. The Mei-nong culture allowed individuals to be more accepting of other cultures, to introduce and assimilate foreign culture, and to create and choose new cultural elements. It is the base of cultural change and reformation, isn’t it? The tradition of “land worship” has existed in every culture in the world, and has shown the meaningful relationship of “human and land” or “human and nature”. Owing to the differences of environments, life styles and crops, there are different styles of “land worship” among different groups. Different “cultural scenery” will appear in various areas. Mei-nong’s Village Deity has been predominately presented in unsheltered wayside shrines, and it is a speciality in Mei-nong. It has kept a close connection between people and land. However, the style of the shrines is getting changed gradually, we should pay more attention and respect to the land. The evolution of wayside shrines is correlated to the development of culture for the local people. The existence of the Village Deity is not only as an historical monument, but also the means of interaction between “It and the locals”, and has utilized for sacrifice and personal experiences in the local community. It is inevitable that the shrines would have been reconstructed from time to time, however, one would hope to keep elements of the original models and keep the faith instead of following fashion. According to Lin Mei-ju, “Wayside shrines are the index of villages.” We have found the ancestors cultivated the land with Village Deity, since there were wayside shrines everywhere in the township and due to the establishment of the Ba-Gong committee in Mei-nong. The Mei-nong people found peace and comfort in the building of the wayside shrines.
- 出版者：
- 主要出版者:國立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
- 關聯：
- 全文電子檔:http://etds.ncl.edu.tw/theabs/service/say.jsp?FT=Y&id=090NTNTC642013
- 管理權：
- 典藏單位:國家圖書館
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