| Summary: | 碩士 === 國立臺南大學 === 台灣文化研究所碩士班 === 97 === The subject of the study is the Yue Fei Faith in the Jia-Nan district. Through field work, the study investigates the current status quo and characteristics of the faith and through discussing and analyzing the results, understanding of the nature, connection and connotation of Yue Fei Faith in the area was sought.
Yue Fei, also known as ‘Yue Wu-Mu’ , ‘Yue A-Wang’ ,‘Yue Jung-Wu Wang’ was transformed from a historic figure to a temple Deity and given the title ‘San Jie Jing Mo Emperor’ by Ming-Shenzong in the year 43 under the Wan calendar. The result saw him reach the height of his historic status. However, because Yue Fei was a well-known anti-Jing regime warrior, he suffered under the ”Guan Replace Yue” policy and was oppressed and belittled under the book censorship measure in the Man Chin period. The ‘Guan Yue Bing Sz’ system in Min-Guo year 3 restored Yue Fei’s value and status in the eyes of the government and the public. Then, with the frequent invasion from Japan and the outbreak of war, the spirit of Yue Fei was greatly promoted by the Guo Ming government. Later, the separation of the regime across the strait saw the development of Yue Fei faith criticized and destroyed in the Culture Revolution in China. However, the uprising of humanities and the changes in the trend of the times eventually led to the government’s current protective and respectful attitude and policy. In Taiwan, the ‘Counterattack Mainland’ and ‘Return Our Land’ slogan pushed the spirit of Yue Fei to its crescendo. Yue Fei spirit remained high especially during the period when Taiwan was under the influences of diplomatic defeat and the Cultural Renaissance Movement . With the improvement of the cross-strait relationship, Yue Fei returned to a pure historic figure instead of a means of political manipulation.
Through data collection and field work, the study discovered that currently Yue Fei faith covered fourteen areas in the Jia- Nan district and most of them centered around Ba-Juang river. Temple faith has a long history and most of the temples were created during the Ching period. Only one of them was created after Gua Ming government came to Taiwan, which indicates that the condition of the country and the social atmosphere then did not help to expand or promote Yue Fei faith. The areas where the temple faith exists are mostly country areas, especially in villages. Hence, the nature of the local followers’ faith is pure, pious and traditional. About the patterns of the faith, two were found to belong to ‘Shen Ming Huai’ system with one being the developmental stage of the villager worship and the other the symbol of the links between people of the same surname. In addition, twelve out of the fourteen temples are local worship centers, that is, they are public temples and are regional. The remaining two temples are for same-surname worship and Liuan Tang organization respectively. The result also shows that the origin of the Yue Fei faith in the Jia-Nan district can be divided into three types, of which one is Jing Jung Temple system, another is the Original Deity from China and the third came to exist because of local demand. Within Jing Jung Temple system, as many as eight temples were branched out from the Shia Chie Dung Jing Jung Temple. The ancestral temple and its descendent temples formed a religious circle, which is why the Yue Fei faith in the Jia-Nan district centers around Ba-Juang river.
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