Abstract
<p>戰後「祖廟」之爭,逐漸席捲全臺,其中在媽祖信仰各宮廟間可說十分激烈。如臺南市安南區鹿耳門、土城仔二村庄展開了「鹿耳門媽祖」信仰的正統之爭。激烈的辯駁從信眾延燒到研究者之間。在這樣的背景之下,盧嘉興從文獻著手,加上地圖考究,提出了「明鄭時期臺灣無奉祀媽祖」之論點,進而否定了二廟之爭,可說獨排眾議。</p> <p>本文並無意探究那間媽祖廟為正統或是祖廟,而是分析盧嘉興文章的觀點與方法,同時重新爬梳文獻與相關研究,並從民俗信仰發展、文物等多元觀點,針對盧嘉興之論點,提出其貢獻與「明鄭時期臺灣無奉祀媽祖」的再探討。</p> <p>&nbsp;</p><p>In the post-war era, the controversy over the true &quot;ancestral temple&quot; gradually swept across Taiwan and it can be said that it was very intense among the various temples dedicated to the Matsu belief. For example, in the villages of Lo̍k-nīnn-mn̂g (鹿耳門) and Th&ocirc;o-si&acirc;nn-&aacute; (土城仔) in the Annan District of Tainan City, a dispute over the legitimacy of the &quot;Luermen Matsu Temple&quot; pitted the faithful against each other. The heated debate extended from the faithful to historians and researchers. Against this backdrop, Lu Chia-Hsing’s contention that &quot;Matsu was not worshipped in Taiwan during the Koxinga Dynasty.&quot; is based on documentary evidence and research of old maps, which subsequently rejected the controversy between the two temples and can be considered a unique position.</p> <p>This paper does not intend to investigate which Matsu temple is an orthodox or ancestral temple, but rather to analyze the viewpoints and methods of Lu Chia-Hsing’s articles and to consolidate the literature and related research. In addition, from a variety of perspectives, including the development of folklore beliefs and cultural relics, we seek to carry out a re-examination of Lu Chia-Hsing’s contributions as well as positions, such as the &quot;absence of Matsu worship in Taiwan during the Koxinga Dynasty.</p> <p>&nbsp;</p>
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