完整後設資料紀錄
DC 欄位語言
dc.contributor.author王志宇
dc.contributor.otherChih-Yu Wang
dc.date.accessioned2020-08-25T07:09:44Z-
dc.date.available2020-08-25T07:09:44Z-
dc.date.issued2011/06/01
dc.identifier.issn1682-587N
dc.identifier.urihttp://dspace.fcu.edu.tw/handle/2376/2557-
dc.description.abstract本文以彰化縣田中鎮乾德宮為中心討論彰南地區媽祖信仰與地域社會間之 關連。由於彰化縣田中鎮的發展起源自該鎮之沙仔崙,而沙仔崙媽祖則源自悅興 街媽祖,是以當地媽祖廟歷經多次遷移。為何如此?此與田中鎮位居濁水溪北, 在清代濁水溪的氾濫下,鎮內聚落的發展受到相當大的影響,歷經多次遷移。聚 落的變遷也影響到聚落村廟的發展。從沙仔崙到田中央的遷移過程中,我們可以 發現當地的地方菁英,對於村庄公廟相當注意,不僅捐獻土地,也參與村庄公廟 的遷建。為何地方菁英對於村庄公廟如此注重,從過去王世慶村庄公廟是社團法 人的觀點,可以發現村庄公廟是村庄的代表。以乾德宮而言,地方菁英透過村庄 公廟的經營,得以凝聚歷經多次水火災的沙仔崙村庄住民的共識,在遷移至田中 央時,透過保有正統媽祖廟的建立得以進而保全村庄,繁榮村落。乾德宮在地方 菁英的投入與經營下,奠定其作為田中鎮信仰中心的基礎,更在戰後田中鎮長兼 代該廟管理人,後來成為兼代該廟管理委員會主任委員的情況下,成為官方介入 經營的民間壇廟,在戰後官方發動幾次建醮活動,該鎮鎮民熱烈參與,顯然官方 的介入並沒有降低民間參與該廟活動的意願,更透過幾次建廟活動的整合,乾德 宮確立了田中鎮信仰中心的地位。從此一案例而言,多災的環境,造成地方菁英 在主導地域社會發展的過程中,必須依賴村庄公廟的經營,藉著信仰中心的建立 以凝聚地方共識,繁榮地方。
dc.description.sponsorship逢甲大學
dc.relation.ispartofseries逢甲人文社會學報
dc.relation.isversionof第二十二期
dc.subject媽祖
dc.subject田中
dc.subject地方菁英
dc.subject地域社會
dc.subject乾德宮
dc.subject.otherMazu
dc.subject.otherTian-Zhong
dc.subject.otherlocal elite
dc.subject.otherTerritorial Society
dc.subject.otherQian-De-Gong
dc.title彰南田中地區的媽祖信仰與地域社會 -以乾德宮為中心
dc.title.alternativeMazu Cult and Territorial Society of Tian-Zhong Area of Southern Zhang-Hua: Central on Qian-De-Gong
dc.type期刊篇目
dc.description.translationabstractThis paper explores the connection between Mazu cult and territorial society of southern Zhang-Hua area, focusing on Qian-De-Gong. The development of Tian-Zhong Township, Zhanghua county originated in Sha-Zai-Lun. Sha-Zai-Kun Mazu was derived from Yue-Zing Street Mazu. It indicated that Mazu temples experienced several migrations. Why? The reason was the fact that Tian-Zhong was located to the north of Loh Tsui Kweh. The development of the town community was influenced by inundating Loh Tsui Kweh during the Qing Dynasty after migrations, which also effected the development of communal temples of village. We discovered the local elite’s devotion to the communal temples of village during the migrating from Sha-Zai-Lun to Tian-Zhong,. They donated lands and participated in constructions and relocation of the communal temples. From the fact that Shi-Qing Wang’s study of communal temple was an association, we ascertained that communal temples can be considered to represent the village, and it also explained why the local elite highly viewed those temples. Regarding to Qian-De-Gong, the local elite cohered the consensus of Sha-Zai-Lun villagers, who had suffered from floods and fires, and the village itself by assuring the orthodox Mazu temple while moving into Tian-Zhong area. Qian-De-Gong was established as the heart of belief in Tian-Zhong township under the efforts and management of local elite. The mayor of Tian-Zhong was elected to be the manager in the post war period, and later served as the commissioner of Qian-De-Gong management committee. It became a communal temple with government involved. The residents participated proactively in offering ceremonies held by government during the post war period. Apparently, the public involvement did not reduce the villagers’ attendance in activities. Qian-De-Gong assured its role of belief center after several re-constructions. As this case states that local elite’ leadership of regional society development must depend on the communal villages in the hazard environment. And through the establishment of religious center, local elite can cohere the consensus to build a prosperous society
分類:第22期

文件中的檔案:
沒有與此文件相關的檔案。


在 DSpace 系統中的文件,除了特別指名其著作權條款之外,均受到著作權保護,並且保留所有的權利。