廟宇、外來移民與南管館閣音樂活動之關係 —以高雄地區為例

Abstract

本文以高雄地區的南管館閣作為研究對象。藉由田野調查資料先勾勒出高雄地區南管音樂活動的樣貌，再從中探討南管館閣音樂活動與廟宇的關係，以及南管音樂活動於在地人、澎湖籍移民、1949年移入的閩南人這三種族群裡使用的情形。 研究發現高雄地區的南管館閣與廟宇有密切的關係，主因為一般普遍認為南管音樂最受神明喜愛、也最適合用以祭祀神明，因此絕大多數的館閣都曾提供廟宇南管音樂的服務，而廟宇也相對提供館閣場地的使用或經費方面的支援。 透過比較南管音樂於不同族群中呈現的狀況後，發現對新移民而言，南管音樂的運用形式和原鄉的人際網路緊密聯繫。新移民藉由參與南管音樂活動來維持或拓展自己的人際網路，可惜此人際網路多僅止於同輩，未延伸至下一代，故南管在此類族群中較難以傳承延續。另一方面，對在地人而言，因懷著對先人的感念、或是家族對廟宇應負的責任，相較之下顯得較具傳承南管音樂的使命感。 再者，觀察現今尚有活動的館閣，也發現位於較早開發傳統聚落的館閣，似乎能維持較長久的時間，似乎是較穩定、流動人口較低的地區，較利於南管音樂活動的維持。此外較令人擔憂的是廟宇的主事者似乎有越來越不重視南管的情形，南管音樂對神明的重要性已逐漸被淡化，這對未來高雄地區南管的生態將造成什麼樣的影響，是可以進一步觀察的。

In this paper, I took Nanguan clubs in greater Kaohsiung area as research subjects. First, I outlined appearance of Nanguan musical events in greater Kaohsiung area according to field survey data, and then I explored the relationship between musical activities of Nanguan clubs and temples, as well as the Nanguan musical activities in local residents, immigrants from Penghu, and Holo people after 1949. This research discovered the close relationship between the temples and Nanguan clubs in greater Kaohsiung area, as was generally agreed that Nanguan music is one of the most divine love, but also the most suitable for divine worship, so the vast majority of temples provided Nanguan club relative use of the venues or funding support. Furthermore, by comparing the presented situations of Nanguan music in different ethnic groups, I found that the use of Nanguan music had formed close interpersonal networks with the original township for the new immigrants. By participating in the Nanguan musical activities, the new immigrants could maintain or extend their interpersonal networks. However, these interpersonal networks were only lasted for peers, and could not extend to the next generations, so Nanguan could not go on in these communities. On the other hand, with the remembrance of the ancestors, or family responsibilities on the temples, the local residents appeared to have more missions to Nanguan music heritage. Besides, by observing those clubs that still have activities at present days, I also noticed that those clubs located in the earlier development of the traditional settlements seems able to maintain relative long period of time. It seems a more stable, less mobile population region is more conducive to the maintenance of Nanguan music. What’s more worrying is that the people in charge of the temples nowadays appear to have less and less attention to Nanguan, and the importance of Nanguan music to the Dieties has gradually been weakened. The impact of this situation to the future of in greater Kaohsiung area deserves our observations.