廟宇空間及其使用之研究－以大龍峒保安宮為例 - 政大學術集成
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(2) 摘. 要. 臺灣的宗教信仰，以臺灣民間信仰最為蓬勃發展，臺灣的廟宇數量也與信徒 人數成正比，臺灣素有「三步一小廟；五步一大廟」之稱。許多人的成長經驗中， 對於廟宇空間並不陌生，但我們所經驗的廟宇空間，畢竟只是廟宇空間活動中冰 山的一角，並不能呈現真實社會中廟宇空間的全貌。因此，若要探討廟宇空間使 用的全貌，就必須從空間使用與人群行為等，才能真實呈現出廟宇信仰的各個面 貌。本文選擇大龍峒保安宮作為田野觀察的對象，透過實際觀察人們在大龍峒保 安宮的空間使用，初步有四點研究發現。 廟宇具有四種重要功能：文化教育、經濟、社會與宗教的功能。一是宗教功 能，保安宮透過這些誦經的法會，主要可以提供信眾解罪、祈福的功能。另外， 保安宮駐廟道士李繼昌道長，一年到頭提供解祭、收驚、補運、求光明等各項法 事，提供信眾在運途低落、身體不適的心靈寄託。此外，神明也提供宗教上的依 靠，廟裡的效勞生認為透過身體勞力的付出，換取神明對於一家大小的保佑；二 是經濟功能，保安宮自創建時期，便與四十四坎形成廟街聚落，其週邊的經濟效 力不容小覷。除了地方宮廟週邊的廟街、攤販、廟宇相關產業的經濟效益外，其 實宮廟本身就是一個龐大的經濟體；三是社會功能，保安宮在社會與公益活動方 面，可分為常態性與特殊狀況（機動性）的救濟活動。另外，筆者發現保安宮的 義工制度，提供另一種的社會福利。保安宮就像最具人性尊嚴的養老院，它提供 老人家排遣寂寞的空間，讓老人家在做義工的過程中，如簡單的打掃、顧金紙攤、 折金紙、清理燭臺等，感受到他們被社會需要。另外，廟裡很多人可以聊天互動， 也提供他們社會人際關係上的需求；四是文化、教育功能，以保安宮為例，它用 極致的古蹟建築，輔以藝文班、學術講座、道教學院等方式，傳遞一個地方廟宇 的風華。 保安宮的規劃與實際空間使用行為存在落差，其落差來自人對於文化的認同 與了解程度的不同。此外，在空間使用上，內部人員與外部人員存在使用空間的 不同；即使是內部人員也會因為職位、貢獻程度與可替換性的高低不同，造成空 間分配與使用上的不一樣。. 關鍵字：保安宮、空間使用、廟宇的社會功能.
(3) Abstract Taiwan folk belief is the most vigorous development in Taiwan's religious belief. Taiwan's temple quantity also has the direct ratio with the follower population. In many people's experiences, they do'nt feels strange to the temple space, but the temple space experienced is limited, it certainly cannot present complete picture of the temple space in the real society the. Therefore, if we would like to discuss the complete picture of the temple space used, it needs to be considered from the spatial usage and the people's behavior and. Then, we can really present complete picture of the Taiwan's temple space. This article chooses a case study of Taipei Dalongdong Pan-an temple to take the field observation . First, with actually observing the people's spatial usage in Taipei Dalongdong Pan-an temple, the preliminary research discovered the temple has four important functions. These four functions are the cultural and educational, the economical, social and the religious function. Speaking of the cultural and the educational function, Taipei Dalongdong Pan-an temple with its historical site construction, takes the assistance with literary arts class, academic course, Taoism institute to transmits a locality temple's culture ; In the economical function aspect, Taipei Dalongdong Pan-an temple since it was founded, then forms 44 merchant settlements, and its peripheral economical potency does not allow to belittle, moreover, Taipei Dalongdong Pan-an temple itself is a huge economical body, its related economic activity also has the moving force ; The third one is the social function. In recent years, because the Taiwan temple had the massive social resources, it had been engaged in the social public welfare activity and the philanthropy. In social and the public welfare activity aspect, Taipei Dalongdong Pan-an temple may divide into the habit and the mobile relief activity. Moreover, the author discovered the volunteer system of Taipei Dalongdong Pan-an temple provides the old person to dispel boredom lonely and social activity ; The Fourth one is the religious function, Taipei Dalongdong Pan-an temple's taoist priest provides each taoism ritual procedures all year long, enables the unlucky follower to have the dependence. In addition, the gods also provide religious dependence, the volunteers in the temple exchange family members' safety with their labors. Secondly, this article that the actual spatial of Taipei Dalongdong Pan-an temple doesn't match for its original plan because the differences.
(4) in people's considerations. In addition, in the spatial usage, internal personnel is different from exterior personnel; Even if the internal personnel can also because of the position, the contribution degree create difference. Key words： Temple space, security palace, spatial use, temple function, user.
(5) 目. 次. 圖表目錄 第一章 緒論 第一節. 研究動機……………………………………………………………1. 第二節. 前人研究……………………………………………………………4 一、廟宇空間相關研究………………………………………………4 二、保安宮相關研究…………………………………………………7. 第三節. 研究目的與範圍 …………………………………………………12 一、研究目的…………………………………………………………12 二、研究範圍…………………………………………………………12. 第四節. 研究方法與架構 …………………………………………………13 一、研究目標與方法…………………………………………………13 二、研究流程與架構…………………………………………………15. 第二章 大龍峒保安宮概況……………………………………………………17 第一節. 歷史：神與廟………………………………………………………18 一、神明的來源與屬性……………………………………………18 二、廟宇的建立與沿革……………………………………………32 三、廟宇的組織架構………………………………………………36. 第三節 廟宇的例行活動 …………………………………………………40 一、宗教與祭祀活動 ……………………………………………40 二、社會、公益活動 ……………………………………………44.
(6) 三、藝文活動………………………………………………………45. 第三章. 空間單元與組織 ……………………………………………………47. 第一節. 空間構成的元素 …………………………………………………47 一、主要建築的空間單元 ………………………………………48 二、附屬建築的空間單元 ………………………………………55. 第二節. 第四章. 空間單元的位置與關係 …………………………………………56. 空間使用觀察結果與分析 ………………………………………58. 第一節. 保安宮的一天 ……………………………………………………58. 第二節. 保安宮的空間使用觀察結果與分析 ……………………………62 一、廟宇的功能性 …………………………………………………63 二、空間使用的差別 ………………………………………………72. 第五章. 研究發現與侷限 ……………………………………………………78. 參考書目 ……………………………………………………………………………80 附錄一、保安宮基本資料整理表 附錄二、保安宮祭祀及法會活動 附錄三、保安宮各殿的祭祀神明與其位置 附錄四、保安宮空間使用對照圖表 附錄五、進出保安宮人物的行為模式 附錄六、訪談資料 附錄七、觀察紀錄.
(7) 圖表目錄 圖表一、保安宮的地理位置圖………………………………………………………17 圖表二、保安宮各殿的祭祀神明與其位置 ……………………………………30-31 圖表三、保安宮組織架構圖…………………………………………………………39 圖表四、保安宮空間配置圖…………………………………………………………47 圖表五、保安宮平面圖………………………………………………………………48 圖表六、保安宮服務項目表…………………………………………………………64.
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