| 摘要: | 萬華，舊稱艋舺，臺北市的發源地之一，它的發展基礎，與臺灣的廟宇有極深的淵源。早在西元1709年，陳賴章墾號已申請來此開墾，當時在大溪口街（環河南路二段之一部）作為根據地，時日一久蕃薯市街也跟著形成（今貴陽街二段之一部）。西元1740年，艋舺龍山寺建立，並形成舊街、新店頭街及龍山寺口街這三條街道，之後又興建起艋舺新興宮媽祖廟、福德宮、地藏庵、大眾廟、清水巖、水仙宮、青山宮這七座廟，媽祖宮口街、媽祖宮後街、土地前街、土地後街、直興街、大眾廟口街、草店尾街、祖師廟前街、祖師廟後街、水仙宮口街、頂新街、廈新街也因此紛紛發展出來。
先民們建立廟宇，是為了有個安心立命之處並感念神明的庇佑。因此廟宇四周成為人民聚居居住的地方，同時也因人潮眾多而成為產業聚集之處，這樣的廟宇文化，會對地方產業帶來什麼影響？然而百餘年後的今天，艋舺新興宮媽祖廟、福德宮、水仙宮已然不在原址，或只剩下遺址碑。因此艋舺龍山寺、地藏庵、大眾廟、清水巖、青山宮對周邊地區的產業發展與影響，就顯得格外可貴與重要。
廟宇文化，指先民們承襲原鄉的廟宇文化及結合艋舺生活方式，兩者密切結合的日常生活文化，例如祭祀儀式、抽籤、抽藥籤、民俗表演等；另外就是廟宇建築物本身的裝置或擺設所呈現的文化。
基於廟宇文化之定義，地方產業定義為因祭祀儀式、抽籤、抽藥籤、民俗表演所衍生的，如祭祀時會用到的香、金銀紙、供品、糕餅，廟宇周邊可能會出現這類產業；抽藥籤可能會帶動藥材的產業；或是販賣民俗表演的衣物或道具等。另一方面，廟宇建築物本身的裝置或擺設可能會衍生，如佛神像、佛具業、廟宇雕刻業、廟宇彩繪業等行業。
研究發現，廟宇文化影響了地方產業的性質，使得地方產業具有宗教產業的性質，但不一定對地方產業有群聚的影響。群聚的差異，與地方產業的延續、政策、廟宇性質、區位有深遠的關聯。例如艋舺龍山寺的佛具業、青草業，均存在百年以上且店家數超過十家；反觀艋舺青山宮與清水巖地方產業的歷史與規模，比之艋舺龍山寺遠遠不及。
Wanhua, formerly the Monga, is one of the cradles of modern Taipei city and has very deep roots in the development of Taiwan temple. As early as 1709 AD, Cultivator Mr. Chen Lai Chang, based on Daxi Street (a part of the Huanhe south road section two now), had applied to develop this area. As time went by, sweet potato streets had formed accordingly (now a part of the Guiyang street section two). By year 1740, Lungshan Temple was established, and old street, store head street and Lungshan Temple mouth street were formed. Besides, seven new temples were built up later, they were Matsu Temple, Fu-De Temple, Di-Tzang Temple, Da-Jung Temple, Ching-Shuei Temple, Shuei-Shian Temple and Ching-Shan Temple. Also streets or alleys around these temples were developed.
Ancestors established the temples in order to have a peace of mind state and gratitude for Gods. People inhabit a dwelling place at near-by temple, and it becomes a market place as large crowds gathered. What Temples culture will impact on local community and market place? Years from today, Monga Hsingsing Matsu Temple, Fu-De Temple , Shuei-Shian Temple had disappereaed, or leaving only ruins monument. But effects of Monga Lungshan Temple, Di-Tzang Temple, Da-Jung Temple, Qingshui Temple, and Chingshan Temple on industrial development and impact on the surrounding region are especially valuable and important.
Culture of temple is ancestors inherit their hometown temple culture and combine the culture and way of life of Monga closely, such as ritual, balloting, swabs, folk performances. In addition, the culture also includes the architecture of temple, the decoration of building.
Based on the cultural definition of the temple, the local business of temple is defined as a result of ritual, derived swab, and folklore performances. Such as ritual will use paper gold and silver, gift, and cakes. Temple might occur around this industry, swabs may drive the herbal industry; or trafficking in folk performances, such as clothing or props. The other hand, devices or decorations of the temple building itself may be derivative, such as Buddha statues, Buddha, Temple carvings, temples, painting industry and other industries.
Studies have found that temple culture will affect the nature of the local industry, making the local industry with the religious nature of the industry, but not necessarily caused by local industrial clusters. Cluster differences with the continuation of local industry, policy, temples nature, and location has a profound association. For example Longshan Temple of Buddha statues industry, the grass industry, there are more than a century, and the number of stores over ten; contrast Qingshui Temple and Chingshan Temple’s local industry with the history and scale, than the Longshan Temple far less. |
