「撿金」遺物：作祟與都市重建規劃的研究

The [Ghost] Object: Haunting and Urban Renewal in a 'Very Traditional Town'

本文從「鬼物」（即繩子，遺骨，棺木殘片，等涉及於往生者的物質）的移動與處理方式來探討鬼與都市更新計畫的纏結。從民國70年代末期以來，台灣在都市發展與社區營造等政策的影響下，本來沒有產值的空間，被重新規劃為公共設施用地。如此引發了規劃的空間以及相關的空間再現，與原有的空間實踐產生了矛盾的關係。本文以鹿港為例，說明民國78年至8年中，鹿港因興建新鎮公所、運動場、兒童公園、彰化縣勞工育樂中心（立德會所BOT案）、生態公園等公共設施用地，將鹿港18世紀以來的公墓─崙仔頂塚─遷葬。筆者在文中先探討「撿金」等處理往生者的遺物的方式，如何建立人與往生者的倫理關係，並描述崙仔頂塚在鹿港居民社會空間的地位。接下來，筆者說明這些原有的倫理關係和在地空間實踐，如何被都市規劃打亂。然而，本文論述在這過程中，鬼所呈現的樣貌，並不完全是在地與政府的對抗，而是欲望和憂慮並存的標記。

In this essay I trace the circulation of ghost objects-hanging ropes, implements of accidental death, pieces of clothing, and paper money-showing how ghosts became entangled with urban redevelopment on Taiwan. During the last two decades, planners transformed Taiwanese cities as they repurposed unproductive urban spaces to make way for leafy parks, fine public buildings, and other markers of Taiwan's ”cultural” status. In Lukang, a large 18th-19th century cemetery was redeveloped as land for the new town hall, a hotel project, and a pubic park. When accidents and acute health problems beset contractors and administrators, rumors suggested that both the ghost objects and the new public spaces were out of place. Material practices of working with remains such as bones created the possibility of ethical relationships with the dead, which urban renewal disrupted. Yet, stances on this disruption do not follow a simple account of state projects and popular resistance. Rather, both desires for and anxieties concerning public amenities are entangled by the elided presences that act through haunting.