本研究自聚落研究信仰面向切入，探討戰後臺南新興市地「社會文化－都市空間」變遷中「神壇－透天厝－辦事」的非正式性，以及其中蘊含的地方韌性。本文首先運用地理資訊系統進行空間分析，呈現臺南市舊城區與東區的信仰地景差異。前者以「廟－境」為主，成員及其運作較緊湊地結合地方交陪網絡；後者以「神壇－透天厝」為主，展現出去地域化的信仰空間及社群網絡。這種相對自在自為的信仰活動，一方面是宗教性中的個性化，另一方面也是新興市地移民的定著過程。進一步，本研究透過訪談與空間指認，歸納出神壇在置入透天厝中的「鑲嵌」、「獨立」、「佔割」等嵌入形式。空間配置與室內裝修則揭示日常中協調祭祀、家庭生活與社交空間。外顯物的室內「神桌－神像－香爐」及延伸室外的天公爐，共同構成由私入公的序列軸線，並於節慶或辦事時暫時延伸至社區。「神壇入駐透天厝」是一種回應都市不斷結構化的非正式調適途徑，主事者以信仰為媒介，在與公領域的互動中，也增進了社區的涵容內涵。這既是都市史中人們的謀生景致，也是一種地方韌性的踐行。

This study contributes to settlement studies through the lens of popular religion, asking how informality and localized resilience are produced through “domestic shrine–row house–ritual service” practices amid the socio-cultural and urban-spatial transformation of postwar Tainan’s newly urbanized districts. Using Geographic Information Systems (GIS) analysis, it maps contrasting religious landscapes between Tainan’s historic core and the newly urbanized Eastern District. The former is structured by a temple–territory (temple–neighborhood) system sustained by long-standing communal alliances, whereas the latter is marked by domestic shrines incorporated into row houses, indicating deterritorialized religious space and migrant-centered networks formed alongside urban expansion.

These flexible and individualized practices reveal both religious personalization and the adaptive strategies through which migrants build, maintain, and mobilize ties as they settle into unfamiliar urban environments. Drawing on interviews and spatial elicitation, the study identifies three embedding types—inserted, independent, and appropriated—that show how shrine practitioners negotiate ritual, domestic, and social functions in everyday life. The spatial sequence from the indoor “altar–deity images–incense burner” to the outdoor Tiangong (Heaven) censer forms an axis extending from private to public, temporarily expanding into the neighborhood during festivals and ritual-service events.

The incorporation of domestic shrines into row-house neighborhoods thus constitutes an informal adaptive process through which individuals cultivate community-building strategies while generating relational modes of neighborhood accommodation. By mediating between private belief and public interaction, practitioners foster social inclusiveness within evolving urban contexts. This study argues that these practices not only depict livelihood landscapes in Tainan’s postwar urban history but also enact a situated form of cultural resilience amid ongoing socio-cultural and spatial transformation in contemporary urban Taiwan.