The formation of the community in Miaoli County in Taiwan: an example of “Qiong-Chung-Qi-Shi-Long-Hsing”
Lo, I -chen
|關鍵字:||地域社會;祭祀圈;媽祖進香;社群;聯庄;Territorial society;community;Matsu pilgrimage;Religious sphere;Multi-village alliance|
This study reviewed the official and private collections of ancient texts, Dan-xin archives, pedigrees of clans and local gazetteer and a field survey on folk beliefs to investigate the construction process of territorial community “Qiong-Chung-Qi-Shi-Long-Hsing” (QCQSLH) at the branch of Houlong River, Jilong River, in Miaoli County. QCQSLH was taken as an example to investigate the theories such as religious sphere, religious worship community, and territorial society. Besides following the outstanding research achievements that Prof. Shih Teng-fu had accomplished at this area, three phenomena of religious activities were further investigated: 1) the pilgrimage activity in 1909 was reconstructed by using the account book of Matsu pilgrimage at that time; 2) participant observation method was used to record the Beigang Matsu pilgrimage of QCQSLH in 2009; 3) the Taoist sacrificial ceremony for rebuilding at Zhongshinpu Wugu Temple in 2008 was taken as an example to supplement the investigation on the differences of the multi-village pilgrimage activity above among each village. Prof. Shih Teng-fu’s opinion on the formation of QCQSLH which was formed based on the same geographical territory and constructed in response to the needs of production of paddy fields and external defense, was also agreed in this study. In addition, although this territorial society experienced a severe disaster of geographical environment thereafter, the villages still replied on the contact activities of Matsu belief and pilgrimage activities outside the territory to maintain the boundaries of this territorial community. However, it was suggested that the deficiency of Prof. Shih’s study on QCQSLH was the lack of discussion on the internal contact. It was found that the wholeness of QCQSLH this territorial community was actually expressed by the core symbolic meaning of “the placement of statues of the chief deities of the five villages on the same god table at the public temple of the sponsor village.” Each statue of chief deity represents a village and the placement of these statues on the same god table of the sponsor village puts the symbolic meaning that the five villages represent as a whole into practice. Therefore, the meaning of the Matsu pilgrimage year after year is not to demarcate the communication with external world but to repeatedly fulfill the wholeness of the QCQSLH inside. As a result, more than 40 years ago, Qiongjiaowan village which was almost destroyed by typhoon and still suffers difficulties at present insists on keeping playing the role as a member of QCQSLH in the ceremony of pilgrimage.
|Appears in Collections:||Thesis|
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