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|Other Titles:||A Field Investigation and Interpretation ofthe “Purification Waste incinerator” Ritual:An Example of the Pu’an Tang Faist Order in Taipei|
Department of Geography, NTNU
Taiwan’s folk beliefs inherit some of the customs of the Chinese Min and Yue people. Among them, there aremany rituals from folk beliefs, which have a long history. This system of rituals and folk beliefs are widelydistributed throughout Taiwan. Through literature analysis, field observations, interviews and inductiveanalysis of the research data in the field investigation, this paper aims to understand the Taipei Pu’an TangFaist（法教） Order. How does this Order construct the ritual space for the purification cleansing rituals onthe eve of July? The importance of the ritual; and the analysis of the characteristics of the ritual space areexamined as well. This study shows that the Faculty teaches the rituals of the concept of space through theinvitation of God, and the internal and external concept of space. In this ritual of emerging concepts, thePu’an Tang Faist Order conducts a modern interpretation and construction of traditional rituals. Of course,the construction of rituals has its spatial relationship. The purpose of the religious ceremonies is nothing morethan to satisfying the body and soul needs of the believers. The ritual space construction of the law andeducation is an interpretation of the spatial concept of the ritual of the “introspection of the environment andthe realm” through its own internal and external ideas. The research results are as follows: First, the ritual ofthe mage is to plead the ritual through repeated “ritual”, “purification” and “inside and outside” areconstructed. Second, the concept of the construction of traditional space can be found in the teaching ritual.Third, in terms of spatial analysis of rituals, the usual rituals also reflect the “internal and external”relationship in traditional society. The construction of the concept of “the environment” in the ceremonialspace is in line with the exploration of the ceremonies of the “Purification Waste incinerator” of the Pu’an Tang in Taipei, and the interpretation of the ritual space and role in the ceremonies. “Definition” gives thedeep meaning of the ritual. The sacrifices and methods in the ritual space create “inside and outside” issues.In real life, they create internal and external “space/field” differences from the inside and outside. Throughthe internal and external meanings and depths of the “ritual space”, human beings create inventions in thetrajectory of life, these arranged rituals enter the movements of people's minds, and the space of specificmovements becomes the “ritual space”. The mage and the people involved in each of them play theirrespective roles and occupy their specific positions.These people were arranged for the ritual and were placed in the self-location of the “ritual space” ofthis “inside and outside”. Each of the major ritual also contains many small rituals. These rituals must appealto some deities and their ritual space concepts. The government wants to achieve a clean function throughthese rituals to appease the hearts of ordinary people. The rules of doing things are integrated into the conceptof the spiritual world. Such concepts are also preserved in today’s society. This also means that no matterhow time and space change, if people's minds are not fulfilled, they must be relieved through rituals andpaper money. The Han people's life in the private sector corresponds to this idea, because this world is alsooccupied with the concepts of “transformation” and “accommodation of life”, and such a ritual also fullyshows the “secularity” and “adaptation” of folk beliefs.
|Appears in Collections:||地理研究|
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