神出鬼沒：臺北東區都市陰廟的在地神格化

Abstract

本研究的核心發問在於，人們理應避之惟恐不及的鬼與陰廟，是如何在現代都市當中繼續存在？在對於陰廟孤魂於現代都市之存在「處境」的關切下，我們聚焦的是陰廟孤魂如何在都市當中「處於地方」（emplacement），且這種於地方的置身又如何讓孤魂能夠出現「神格化」的現象。本研究希望透過現代都市與陰廟孤魂之間互動過程的觀察，一方面將現代都市內蘊的現代性與民間信仰之間的張力、共存的可能呈現出來；另一方面，也希望能夠在既有研究認為都市民間信仰已然「去地方化」的聲浪中，將人文地理學中對於「地方感」（sense of place）的討論，帶入臺北東區都市陰廟的神格化分析中，指出就算是看似無法根著（rooted）的現代都市裡，民間信仰的實踐仍有其「在地性」（locality），都市陰廟的孤魂在戰後普遍神格化為某種程度之地方守護神的現象，就是都市地方依然存在以及都市民間信仰仍然能夠在地化的證明。 本研究將上述的討論，具體放到戰後臺北都市擴張最主要的區域——新生南、北路以東的「東區」考察，回顧了戰後臺北東區的都市化歷程，認識到這些過往鑲嵌於拓墾聚落的陰廟，是如何在戰後逐步被移置（re-placement）入現代都市之中而為「都市陰廟」。同時，也以坐落在東區的九間都市陰廟為田野對象，看到如今陰廟出現的物質象徵，如何反映主祀孤魂的神格化程度，並透過與信徒、廟方以及在地里長的深度訪談，更貼近地了解到都市陰廟的歷史、廟務的運作方式，以及如今信眾對於孤魂作為「陰神」的神格敘事，與其能夠「保庇」在地居民日常生活的信仰意涵。 以這九間東區都市陰廟的經驗為基礎，我們主張都市陰廟如今能在現代都市中置身，涉及到了兩種交互作用的在地化：「都市空間的在地化」與「都市社會的在地化」。在都市空間的在地化裡，都市陰廟作為非正式地景，在都市制度化地景中主要的置身樣態，可分為公園陰廟與畸零地陰廟兩種，前者之立足涉及到陰廟信眾對於制度化地景之縫隙的掌握，與空間戰術（tactics）的施展，後者的委身則涉及到國家對於違建排除的歷史性沉痾所給予的機會。在都市社會的在地化上，我們會發現如今陰廟陰神守護之地方，是以行政區劃的「里」作為地方感歸結的領域依歸，其中將陰神與里扣連起來的關鍵行動者，往往是陰廟的在地里長。他們頻繁出入於里內陰廟、乃至親自主理廟務，促使了陰廟「被排除的公共性」能逐漸轉化為守護鄰里的「在地公共性」。當都市陰廟成為了近似里廟般的存在，意味著鄰里政治的角力將於陰廟之中上演，超越性陰神在象徵層次上的護持與否，將是世俗性鄰里政治爭鋒相對的所在。於此同時，陰廟孤魂在某種程度上作為地方守護神的神格象徵，也將在超越與世俗的公共性轉譯複寫中肯認。

The problematic of this thesis is how do temples which worshipped ghosts (koo-hûn) continue to exist in the modern city? In the concern of the urban situation of ghost temples, the research questions that we focus on are how the ghost temples could be “emplacement” in the context of the urban environment, and how the “deification” can correspondingly happen with the emplacement. Through the observation of the interaction between the modern city and the ghost temple, this study on one hand presents the tensions and the possibilities of coexistence between modernity and the Taiwanese folk religion, on the other hand tries to bring the concept of “sense of place” in human geography to the discussion of the urban folk religion, when many related literatures asserted that the practice of Taiwanese folk religion in urban has been 'de-localized”. In the following analysis of the deification of the urban ghost temples in Taipei eastern district, I point out that even in a modern city which seems like “unrooted”, the practice of Taiwanese folk religion in urban still has its “locality”. The phenomenon that the “koo-hûn” who worshipped in the urban ghost temples is generally deifying to a certain degree of local deity after the war is the proof that some kinds of “place” are still exist, which makes Taiwanese folk religion in urban can still be localized. The research field that this study conducts is in an area called “Eastern District”, where is the main area of the urbanization of Taipei in the postwar. I retrospect the course of the Eastern District’s urbanization, and use the word “re-placement” to conceptualize the process that puts ghost temples, which once had embedded in the local natural village, into a modern urban environment. The subjects of this research are 9 urban ghost temples located in the Eastern District. Trough the field observation and in-depth interview with worshippers, temple managers and chief of local village, the research has gained a closer understanding of urban ghost temples in its history and the situation of temple’s operation. Furthermore, the research has realized the meaning of the belief that conducts the practice of the worship in urban ghost temples——In the eyes of the worshippers, the supernatural being that used to be recognized as ghost in certain degree has been seen as “ghostly god”, and has abilities to 'bless' local worshipper’s daily lives. In the “localization of urban society”, I’ve found that the place where the worshippers believe the ghost temples’ transcendental beings would bless, is based on a recognition of a place that is formed by administrative division called “Lǐ”. The key actors connects the transcendental being and the Lǐ are the chief of Lǐ. They frequently visited the ghost temple which is located in their Lǐ’s domain, and even took charge of the temple affairs themselves, which led the “excluded publicness” that used to be inherent in ghost temple, gradually transform into the “local publicness” that could bless the neighbors. In this context, when the urban ghost temples to some extent, have become the local temple which can representing of Lǐ, it means that the struggle of neighborhood politics will be performed in the local ghost temple. The competition of neighborhood politics in secular level will be raised to the striving for the symbolic support of the transcendental being who is worshipped in local ghost temple. Meanwhile, the transcendental being who used to be seen as ghost, to a certain extent, as a symbol of the godhead of the local deity and as the identity of the Lǐ’s temple, will also be re-interpreted and recognized in the mutual-reinforcing operation that interweaves between transcendental and secular level.