有神就有鬼：恆春半島沿海聚落的宗教現象

Abstract

「墾丁」成為今日臺灣本島南端的著名觀光景點之前，曾經歷多次劇烈的政治經濟轉變。自清朝末年移民以來，當地便持續受到不同外來力量強勢介入；由於不同時期的政府機構與財團持續瓜分當地資源，使當地出現人口頻繁流動、地域破碎等情況。除此之外，當地移民亦持續與不同原住民族發生互動。在前述脈絡下，所謂的「墾丁」有別於以往漢人宗教中假定的穩定地域範圍，也表現出在以往相關研究中相當少見的獨特信仰樣貌。 在本論文中，我試圖釐清墾丁聚落居民自清朝末年移民以來，陸續經歷過哪些政治經濟上的改變，包含大規模土地徵收、二二八事件、由農業逐漸轉移至觀光業等政治經濟背景，以釐清墾丁如何發展成今日的樣貌，並且呈現當地居民在前述過程中的複雜感受。接下來，我透過當地傳說，指出「正墾丁人」是複雜、曖昧、具有彈性的人群界線，這樣的界線具有時間、空間、社會分類等多重意涵。 在逐步分析墾丁聚落內「無大廟」、卻又流傳著各種不同靈力的鮮明印象後，我做了下列歸納：墾丁聚落同時存在著兩種對於神明力量的追求：一種是透過明確的漢人宗教系譜、由外地引入的男性神明，另一種則是缺乏系譜，由當地人納入各種陌生力量的女性神明；鬼則涉及當地的時空脈絡，例如聚落居民共同負起祭祀責任的「地頭神」，以及會引發社會秩序混亂的「外地鬼」。 透過這樣的邏輯，再進一步分析過去曾受到學者關注的「八寶公主」；我試圖指出：八寶公主原先是在當地歷史脈絡下誕生的傳說，但經過當地不同階段的實踐、詮釋後，逐漸由一位遭番殺害、兇死的異國女性亡魂，日漸具體化，轉變為「半入仙班」的女神。墾丁聚落的信仰現象顯示臺灣民間信仰具有極大的詮釋空間，能靈活地呼應在地歷史情境及個人�社會需求。

Before the place “Kenting” become one of the most famous tourist site in southern Taiwan, it has gone through many dramatic social and economic changes. The place has been intervened intensely by different external forces since the immigration in Qing dynasty. Diverse government institutes and enterprises had kept dividing on resources, resulting frequent migration of local people and the fragmentation of local territory. Besides, the immigration also kept interacting with different indigenous peoples. Due to the context, the place “Kenting” has no stable boundary previous Chinese folk religion research presumed, presenting a unique appearance of religion that was rarely studied before. In my thesis, I tried to clarify the political and economic changes that Kenting has undergone since the immigration in Qing dynasty, including massive imposition of land, “228 event” and industrial transformation (from agriculture to tourism). Such attempt is to explain the development progress of Kenting and local people’s complicated feeling about external forces. Next, I use folk tale to note that 'real Kenting people' is a concept with complex, ambiguous, and flexible boundaries, which has time, space and social classifications and other implications. Then I analyze the phenomenon that there has 'no temple' but still exists many kinds of distinct impression of spiritual power within Kenting settlement. The results are summarized as follows: in Kenting settlement, there exist two kinds of pursuits of immortal power: one with explicit folk religious pedigree, introduced from external of the settlement, appeared as male gods; the other kind lacking of pedigree, consisting of various foreign power, appeared as female gods. Compares to the immortal power, Ghost involves local spatiotemporal context, for example, 'local gods' were worshipped by almost whole settlement residents with responsibility, but 'external ghosts' only lead to social disorder. With the result above, I start a further analysis related to the belief of 'Princess of Eight Treasure” which had been concerned by some scholars. In the analysis, I try to point out that the Princess of Eight Treasure was originally a legend born in the context of local history, but in the process of practices and interpretations by local people, the exotic female spirit killed by primitives was gradually transformed into a 'half immortals'. The phenomenon in Kenting settlements shows that Taiwanese folk religions have a great flexibility of interpretation to respond to the historical context and the personal / social needs.