新店大坪林五庄土地公廟祭祀空間之研究

Abstract

土地公信仰源於對自然環境的崇敬，最早的土地公廟以石頭疊成，後來逐漸被人格化，形成神像。清代漢人拓墾形成大坪林五庄，其包含七張、十二張、十四張、二十張與寶斗厝，在農業社會背景下建構出土地公信仰，五大聚落內各有一土地公廟，形成「一庄一廟」的空間特色。本研究以新店區大坪林地區的土地公廟為研究對象，藉由祭祀活動實踐形塑的祭祀空間出發，並結合「尺度」觀點，探究大坪林五庄自清代以來的祭祀空間轉變，以及釐清不同尺度祭祀空間之形式與連結。 藉由史料、田野考察與訪談地方人士，大坪林地區的土地公信仰起源於清代，同時有祭祀三官大帝與保儀大夫之祭典，日治時期除維持原有祭祀活動，興起於寶斗厝的顯應祖師廟曾一度舉行「大坪林放軍聯合慶典」，形成串聯五庄的聯庄性質祭祀活動。此外，在現今都市化的環境背景，以廟宇相關決策者的思維調整各庄的活動，促使不同尺度的祭祀空間，包括神像配置、廟宇建物與腹地，以及廟宇轄境範圍，皆在更動地宗教實踐下而產生不同的形式。 從「尺度」的觀點探討祭祀空間，本研究提出三個結論：（一）行政區尺度便於作為區域研究的劃定依據，在祭祀空間之廟宇轄境範圍，以聚落發展初期與行政區劃最為契合，隨都市化異動行政區後逐漸難以對應；（二）祭祀空間具多尺度的空間性，形成多個水平與垂直的形式，並且透過祭祀活動交互連結不同尺度之間；（三）祭祀空間隨祭祀活動因時空變遷而產生變革，特別是都市化後的宗教活動更為明顯，具有動態性。

The Tudigong (the Earth God) belief originates from reverence for the natural environment. The earliest Tudigong temples were constructed by stacking stones, later evolving into anthropomorphic deities represented by statues. During the Qing Dynasty, the Han settlers developed the Dapinglin area into five major villages, including Qizhang, Shierzhang, Shisizhang, Ershizhang, and Baodoucao. In the agricultural society of the time, the Tudigong belief was established, with each village having its own Tudigong temple, forming the unique spatial feature of "one village, one temple." This study focuses on the Tudigong temples in the Dapinglin area of Xindian District, examining the religious sphere shaped by sacrificial activities. Combining the perspective of "scale," it explores the transformation of religious spheres in Dapinglin's five villages since the Qing Dynasty and clarifies the forms and connections of religious spheres across different scales. Through historical records, field surveys, and interviews with local residents, it was found that the Tudigong belief in the Dapinglin area dates back to the Qing Dynasty. It also included rituals for the Sanjiegong and the Baoyi Dafu. During the Japanese colonial period, in addition to maintaining original rituals, the Xianyinzushi Temple in Baodoucao initiated the "Dapinglin Military Parade Joint Festival," which linked the five villages through a unified ritual activity. In the modern context of urbanization, temple-related decision-makers adjusted activities across villages, reshaping the religious sphere on different scales. These include deity arrangements, temple buildings and surrounding areas, and the scope of temple jurisdiction, all of which evolved dynamically under changing religious practices. From the perspective of scale, firstly, the religious sphere aligned closely with early settlement development and administrative divisions, but this alignment weakened with urbanization and subsequent changes in administrative boundaries. Secondly, religious sphere possesses multi-scalar spatiality, encompassing horizontal and vertical dimensions interconnected through sacrificial activities. Finally, the religious sphere undergoes changes due to the transformation of sacrificial activities over time and space, with religious practices becoming more pronounced, especially after urbanization, exhibiting dynamic characteristics.