彰化媽祖的信仰圈

BELIEF SPHERE OF CHANG-HUA MATSU

這篇文章是從社會組織的角度來研究以彰化南瑤宮之主神媽祖為信仰中心的宗教活動及其組織。所謂信仰圈是以某一神祇和其分身之信仰為中心的區域性信徒之志願性的宗教組織。本文以神明會、分香子廟及請神這三個指標來界定信仰圈的範圍。彰化南瑤宮有十個歷史悠久的神明會，組織嚴密，迄今仍有例行的作會、過爐活動，偶而亦往笨港進香。彰化媽祖的信仰圈以這十個媽祖會為主體，域內還有一些公廟性質的分香子廟，以及一些迎神活動，均與彰化媽祖之信仰有關，其範圍約在大甲溪以南，濁水溪以北的中部地區，但排除泉州人居住的沿海地區。要了解彰化媽祖信仰圈之形成與發展的意義，必須要從台灣的社會發展史以及人群關係的歷史互動來看。漢人在台灣成立庄社，發展村落，進而有街鎮、城市的發展。祭祀圈基本上便是結合不同層次的地方性人群之義務性的共同祭祀組織，而信仰圈是在祭祀圈提供的基礎上，更大範圍的區域性人群之志願性的宗教組織。而基本上彰化媽祖之信仰圈結合的是濁大流域內的漳州人與福佬客，這牽涉到此一地區漳/泉與閩/客之族群關係的歷史互動。總之，彰化媽祖信仰圈表面上是宗教組織，內裡卻有深刻的社會基礎，它向我們揭示著台灣漢人社會地緣結合之特殊屬性，也揭示著台灣民間社會自主性發展之澎湃的活動力與組織力。

This article is a study of religious activities and organizations centered on the belief of Chang-hua Matsu which is the main god of Nan-yao Kung in Chang-hua, through the perspective of social organization. So-called 'belief sphere' refers to a voluntary religious organization formed by believers of one god and its branch deities in a large region. In order to define the territory of a belief sphere, god associations, branch temples, and invited tours are taken as indicators. There are ten Matsu associations in Nan-yao Kung. They have long history. Their organizations are rigid. They hold ritual meeting and inspecting tour every year, and occasionally they pay a pilgrimage visit to Pun-kang. The belief sphere of Chang-hua Matsu is mainly formed by these ten Matsu associations. Within its sphere, there are some communal temples whose main gods are Chang-hua Matsu, and the incense is divided from Nan-Yao Kung. Besides, many collective religious activities called ching-shen (inviting gods) are associated with Chang-hua Matsu whom are invited to tour as a guardian in certain territory. Most areas which perform the Ching-shen ceremony fall within the territory of ten Matsu associations, but some do not. All together, the belief sphere of Chang-hua Matsu covers the region between Ta-chia River and Cho-sui River almost all the central part of Taiwan, yet excluding the coastal area occupied by Chuan-chou people. To understand the formation and development of the belief sphere of Chang-hua Matsu, we must look at the social history of Taiwan, particularly the historical dynamics of different ethnic groups in this area. The development of Taiwanese society started with the establishment of hamlets and villages, then came to the development of towns and cities. A 'ritual community' is defined as an obligatory communal ritual organization which is formed by local people at different levels of territorial units. A belief sphere is in contrast a voluntary organization formed by people in a large region, yet taken the ritual community as its basis. Namely, a belief sphere includes many local units which belong to ritual communities of different levels. In terms of social grouping, the belief sphere of Chang-hua Matsu is formulated by Chang-chou people and Hokienized Hakka people residing in the region surrounded between Chou-sui River and Tachia River. Such a social grouping is related to the historical dynamics of ethnic relation between Chang-chou and Chuan-chou people as well as between Min-nan and Hakka people in this region. In conclusion, the belief sphere of Chang-hua Matsu is a religious organization on surface, it is rooted deeply in its social basis. This belief sphere illustrates the specific feature of regional integration in Taiwanese society. Also, the prolific activities and organizations maintained in this belief sphere demonstrates the great abilities of autonomic development in Taiwanese folk society.