做鬧熱，展（tián）文化：大溪社頭的襲產化與博物館化

Abstract

本研究探索宗教信仰和襲產實踐兩領域的互動，以桃園市立大溪木藝生態博物館主導的無形文化資產「大溪普濟堂關聖帝君聖誕慶典」保存與推廣事業為主要案例，考察在當代社會情境中，宗教信仰實踐如何以文化襲產身分存續下去。其中「社頭」為遶境慶典的主要參與者，是慶典得以年年盛大並延續百年的基礎，也是本研究主要關懷對象。 作者採取參與式觀察，輔以深度訪談為研究方法，理解社頭文化襲產化與博物館化之過程乃多重行動者協作，文化機構、文化工作者、與地方信仰社群各自扮演不同角色，對文化有不同想像與期待。其中，木博館於2015年開館，此後逐漸與地方信仰社群建立關係，帶入博物館觀點與技術展開襲產保存的工作。作者以「社頭文化現地展」「大溪大禧」等不同的專案為例，呈現此協作過程。 本研究視襲產化與博物館化實踐為文化場域的公共性追求，而文化和宗教信仰兩者的公共性基礎相當不同。社頭帶著既有信仰行事邏輯與價值觀，在文化部門的引領下進入文化場域。社頭和文化部門雙方在共同促成文化公共性的過程中，難免充滿挫折或張力，作者主張這些矛盾需置於襲產化與博物館化脈絡，才能了解其相關的一系列複雜作用。另外，研究也發現針對地方傳統信仰的延續，木博館與社頭基於不同的公共認知與邏輯，分別開展出兩種不同的策略。木博館以「活的保存」為核心精神，讓傳統博物館的技術與觀點，能進到社頭的生活環境中展開。另一方面，社頭成員有感信仰的延續，需仰賴「超越性論述」的效果，因而發展出「心的保存」行動。不論是「活的保存」還是「心的保存」，都證明了由襲產化與博物館化作為一種轉變的過程，並非一道直線前進的進化。它勢必產生其他複雜的作用，並會因應信仰社群的需求，透過靈活的轉譯機制，成為其信仰再生產的一部分。

This research explores the interaction between religion and heritage. The main case is the preservation and promotion of the intangible heritage, the festival for the birthday of Guan Sheng Dijun in Daxi Puji Temple, which is led by Daxi Wooden Art Ecomuseum. In the contemporary society, how does the religion survive as a cultural heritage? Besides, 'Shetou' is the main participants in the festival, which is the foundation for the celebration to be grand every year and last for a hundred years, and they are also the main concern of this research. The author adopts participatory observation, supplemented by in-depth interviews as a research method, to understand that the process of heritagization and museumization is the collaboration of multiple actors, including cultural institutions, cultural workers, and local communities. And each of them play different roles and have different expecationst in this process. The author uses different projects led by Daxi Wooden Art Ecomuseum such as 'Shetou Culture On-site Exhibition' and 'Daxidaxi culture festival' as examples to show this collaboration process. This research regards heritagization and museumization as the pursuit of the cultural publicity, while the foundations of culture publicity and religion publicity are quite different. Shetou, with existing beliefs and values, entered the cultural field under the guidance of the cultural department. In the process of jointly promoting the culture publicity is inevitably full of setbacks or tensions. The author argues that these contradictions must be placed in the context of heritagization and museumization in order to understand a series of related complex effects. In addition, the research also founds that the museum and Shetou have developed different strategies to pass on the tradition, and the strategies base on different public cognitions and logics. The museum takes 'living preservation'. On the other hand, Shetou developed the 'heart preservation' action to respond the need of beliefs. Both of them proves that Heritagization and Museumization are not a straight forward evolution. It will inevitably produce complex functions, and will respond to the needs of the religious community through a flexible translation mechanism and become a part of its faith reproduction.