| Summary: | 本研究的出發點，在於試圖藉由對近三十年來台灣社會在現代性的框架下，所想像和理解的「社區總體營造」的反省，重新尋找另一種出自在地生活脈絡，不同的社群參與方式，以及另一種社群參與的可能。本文以為在各式各樣不同社群的互動模式下，不同的行動者在其日常生活中有著不同參與、實踐公共與社群的方式；也導致對公共參與有著不同的理解。
因此，本文以圍繞在桃園大溪當地主要廟宇—普濟堂，為了每年關公誕辰繞境的在地社群為例。試圖說明這樣一種在當地稱為「社頭」的民間宗教群體，乃是另一種有別於現代社區概念的「社群」。從田野調查中看到這些社群的構成、會員的招募、經費的來源，其實具體而微地反映大溪當地綿密且複雜的人際網絡。這些社群與在地社會的各樣網絡緊密相連，並承擔著維繫與整合社會關係的功能。
從對這些社頭參與者的訪談中可以看見，他們擁有著某種共同的記憶，這些記憶除了維繫著行動者對於繞境活動和社頭本身的認同外，也在各種現在與過去相對比的記憶中，畫出他們所認定的社群的範圍。對這些參與者而言，繞境記憶的敘事結構之所以能被持續的召喚，並且能持續的「再生產」，與其參與的「儀式」有密不可分的關係。為維持社群的運作，唯有藉由儀式所進行的身體的展演，才能進一步將社群的倫理內化在行動者之中。社群中的倫理除了透過敘事取得共識外，它還必須能夠在日常生活中被「展演」出來。
歸結對這些社群的田野調查，本文發現，這些社群中的行動者因著「記憶」、「儀式」和「倫理」三個要素的交互作用， 形塑了他們之所以參與這些社群的行動邏輯。這些社頭的行動者堅持某種他們從兒時記憶而來的「傳統」，這是一種經由身體儀式的展演而內化在其生命敘事中的社群倫理。進一步來說，這樣的倫理與記憶和儀式一起，成為構成一個社群可見，供人辨識與區別的特質。最終這樣的倫理成為推動這些行動者在參與社頭背後的行動邏輯，也進一步讓他們與在地社會產生認同與連結。
=== The starting point of this thesis try to find another kind of community participation from the local context, and the thesis is based on the reflection which understand Community Development in the modernity framework for nearly thirty years in Taiwan. This paper argues that every actors have different ways practicing public lives in the variety community interactions, and they have different interpretations of public participation.
Therefore, this study focus on the main temples ‘Po Gi Temple’ in Daxi Dist., and their annual parade for celebrating Guan Gong birthday. The study attempts to illustrate such a group of folk religions is another community which is different from the modern communities. From the field investigation, we can see the composition of the community, the recruitment of the members and resources, and how they reflect the local complex interpersonal network. The various networks are responsible to maintain the local social relations.
From the interviews with these participants, we could see that they have the common memory of the ritual. The ritual maintain the identity of all actors and divide the border between themselves and others. For these participants, the narrative structure can be continually summoned and reproduced, owing to the repeatedly ritual. In order to maintain the community development, only through the body performance of the ritual, the ethics could be rooted in the participants.
The conclusion of the study is that because of the interaction between memory , rituals and ethics, the actors in the community have shaped their action logic. Furthermore, such memory, together with ethics and rituals, become a visible and distinguishable characteristic of the community. Finally, this memory, ethics and rituals becomes the action logic to drive these actors and gives them recognition and connection with the local community.
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