「大甲媽祖遶境進香」風潮之幻想主題分析
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2013
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Abstract
本文試以語藝學的幻想主題分析作為臺灣媽祖迷的研究主軸,並深
入探討臺灣媽祖迷的群體互動與如何想像與型塑共同的群體,在群體內
如何共享、覆誦媽祖,並且如何形成共同的語藝視野。並以網路論壇文
章、媽祖相關歌曲作為研究文本,延伸到大甲媽祖進香的田野場域中,
觀看媽祖迷如何在進香的過程如何擁有屬於自己的語藝視野與語語社
群。並以臺灣媽祖信仰流變做為背景,深入瞭解臺灣媽祖的宗教儀式外,
並消費、歌曲等不同角度來觀看已進入文化創意產業的媽祖文化使臺灣
媽祖迷生成互動與消費行為模式,並分析迷群與信徒之間的差異;且觀
察以媽祖為符號的傳遞是如何的複製、再製媽祖的符號,在迷群之間相
互流通。
The cultural and creative commodities of Mazu sell crazily before the period of Mazu pilgrimage begins. It is no doubt that religious commodities themselves contain certain religious characters, however, other commodities like the Mazu logos printed on the clothes, hats, backpacks and incense flags, memorial joss sticks mark and distinguish the role of Mazu followers. Implements used in Mazu pilgrimage functions a role of marking the identity. Within such costume, people would not feel awkward in their self-perception; rather, they would feel excited and enjoy the ecstasy while gazing by the viewers. For Mazu fans, costuming with various religious commodities and visually linking to their bodies makes the multi-ideology, upon which “Taiwan Mazu fans” rely, implicated in it by means of the sign, totem and concretized actions. Through costuming “religious commodities” on human bodies, the member of “Mazu fans” not only enjoy the ecstasy of strengthening the perception of the identities of “I-group” and “self,” but also solidify the present way of seeing the world via others’ gazing. This study aims to examine the forming process and development of “Taiwan Mazu Fans” by applying Ernest G. Bormann’s theory of fantasy theme analysis. It will also digest the group interactions of Taiwan Mazu fans and discuss how they imagine and shape their groups, how they share and chain out the imagery of Mazu in their groups, and how they establish their collective rhetorical vision. The research contexts are the essays on the internet forums and interviews. By enlarging the research contexts to the field of Mazu procession and pilgrimage, the research observes how Mazu fans possess their rhetoric vision and rhetoric social group.
The cultural and creative commodities of Mazu sell crazily before the period of Mazu pilgrimage begins. It is no doubt that religious commodities themselves contain certain religious characters, however, other commodities like the Mazu logos printed on the clothes, hats, backpacks and incense flags, memorial joss sticks mark and distinguish the role of Mazu followers. Implements used in Mazu pilgrimage functions a role of marking the identity. Within such costume, people would not feel awkward in their self-perception; rather, they would feel excited and enjoy the ecstasy while gazing by the viewers. For Mazu fans, costuming with various religious commodities and visually linking to their bodies makes the multi-ideology, upon which “Taiwan Mazu fans” rely, implicated in it by means of the sign, totem and concretized actions. Through costuming “religious commodities” on human bodies, the member of “Mazu fans” not only enjoy the ecstasy of strengthening the perception of the identities of “I-group” and “self,” but also solidify the present way of seeing the world via others’ gazing. This study aims to examine the forming process and development of “Taiwan Mazu Fans” by applying Ernest G. Bormann’s theory of fantasy theme analysis. It will also digest the group interactions of Taiwan Mazu fans and discuss how they imagine and shape their groups, how they share and chain out the imagery of Mazu in their groups, and how they establish their collective rhetorical vision. The research contexts are the essays on the internet forums and interviews. By enlarging the research contexts to the field of Mazu procession and pilgrimage, the research observes how Mazu fans possess their rhetoric vision and rhetoric social group.
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Keywords
媽祖, 語藝學, 迷群, 幻想主題分析, Mazu, fans, rhetoric, fantasy theme analysis