State、Belief and the Local Society：The Development and Variations of Mazu worship in Bengang（1694-1945） State、Belief and the Local Society：The Development and Variations of Mazu worship in Bengang（1694-1945） S

• Main Authors: Cheng Yin -Yi, 鄭螢憶
• Other Authors: Lin Lan-Fang
• Format: Others
• Language: zh-TW
• Published: 2010
• Online Access: http://ndltd.ncl.edu.tw/handle/57050805719733363892

碩士 === 國立暨南國際大學 === 歷史學系 === 98 === This thesis examines the question of state authority toward popular religion during the periods of Qing dynasty and the Japanese colonial era in Taiwan. In order to elaborate the relationship and interaction between people and religion in local society, I focus on Bengang’s cult of Mazu and its interaction with local society, and in connection with this further explore the question of state power. Bengang went through many changes during the periods of the Qing and the Japanese colonial era. In environmental sphere, severe altering of watercourse had a significant impact on water and land transport as well as the development of streets, and also affected the paths on southern and northern banks of Bengang River being drawn into different administrative ambits. In social sphere, frequent upheavals in the region caused disturbance of public peace and order. In business sphere, the main activity of Qing-period Bengang was ferry trade, but the completion of railway during the Japanese colonial period resulted in its gradual shifting to “temple economy”. These local characteristics indirectly influenced how the rulers implemented religion policy and administered the region, but also had as a consequence the attack on the spreading of Mazu cult and the relation between the local population and popular religion. After the Qing rule was superseded by the Japanese, development of the Chaotian Temple experienced a big change. Social upheavals at the start of the Japanese colonial period forced the activity of deity and ancestor worship to be stopped. During the period between 1895 and 1905, worshipping was hindered for many reasons (occupation, disease etc.) and could thus not be compared to the thriving period of the Qing. Facing a great religious crowd of Chaotian temple the Governor-general of Taiwan utilised the temple administrative system, offered Mazu tablets and presented Mazu statues to other temples in order to obtain control over law and spirit aspects of the situation. In the 1930s the Governor-general began to bring into force a series of peoples’ education movements, but Mazu cult of Chaotian Temple nonetheless vigorously flourished until 1938 (13th year of Shōwa period). After that year, following the aggravation of the Japanization movement, the control over administering of temples intensified, and Chaotian Temple was no exception. In 1940 (15th year of Shōwa period) disciplinary action was taken against the property of the temple, its statues were burned and sacrificial activity finally stopped. However, compared to other temples, Chaotian Temple was subject to governmental control relatively late in time. Completion of railway resulted in Mazu cult gradually spreading all over Taiwan. In order to efficiently control temple activities, the Governor-general of Taiwan established a special committee in order to drive out the influence of the Qing clans. The declining Qing clans were clinging to religious organisations and continued to be part of religious activities in Chaotian temple. But as for the local populace and popular religion of Mazu cult and its historical imagery between the Qing and the Japanese colonial period, the changes affected people more in connection to life experiences. This thesis focuses on three main aspects – state, popular religion and local society – to examine the development of Bengang’s cult of Mazu and try to clarify this complex and multi-faceted process of interaction. State’s measures are a motive force of transitions in local society. On the other hand, events in local society can just as well influence resolutions of state’s policies. Barrier between the state and local society is not clear; in many aspects the two influence and coordinate with each other. But as for locals of the society, the connectedness between the state and the local society had a significant effect on local life.