台北地區當代住宅祭祀空間之研究

文化大學機構典藏 CCUR > 環境規劃暨生物資源學院 > 環境設計學院 > 建築及都市設計學系所 > 博碩士論文 > Item 987654321/33703

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题名:	台北地區當代住宅祭祀空間之研究 A Study of the Family Shrine in Contemporary Houses in the Area of Taipei
作者:	王慈蜂
贡献者:	建築及都市設計學系
关键词:	祭祀空間世界軸與宇宙十字聖域與非聖域 Family Shrines Axis Mundi＆Cosmic Cross Holy＆Unholy Zones
日期:	2016
上传时间:	2016-08-17 14:07:07 (UTC+8)
摘要:	本研究目的在於探討台北地區當代住宅祭祀空間之研究，本研究著重於探討探討祭祀空間當代住宅與傳統家屋之比較，從中思考祭祀空間所產生的相對關係，經歷不同時代的詮釋，祭祀空間因空間限制進而出現各種禁忌，與傳統家屋祭祀空間相比為之更為複雜祭祀空間在不同時代與空間中所扮演的角色，本文將神明廳、公媽廳以祭祀空間作為整體名詞代述。本研究針對傳統合院與傳統街屋、當代透天與當代公寓來進行比較討論，由於台灣早期住宅中合院是最為完美的心靈建構，從研究中可以發現到合院是將家屋視為人體的觀念再現，並把位於中軸的正廳視為人的頭部直視前方，左右廂房擬為人的胳膊，且將合院核心空間正廳設置神明廳祭祀祖先與神明，而傳統街屋對於倫理位序與空間屬性是延績合院的擬人觀念重新詮釋，從平面轉為垂直位序來做祭祀空間設置，因此祭祀空間通常安置於前端且頂樓的位置，彷彿站立的人體頭部位置。隨著台灣都市化，透天厝延續傳統街屋的平面與空間分配空間觀念，在祭祀空間位置與朝向會依照道路與位序的關係來做設置，但在公寓中祭祀空間的位置與朝向，似乎蘊藏更多關於祭祀空間位置與朝向擺放禁忌，比過去傳統家屋擺設更加繁瑣複雜，空間基準點與整體空間的關係性不再顯得緊緊相扣。本研究採用『比較建築學』的研究範式－「建築為真實的再現」，而方法論架構使用其中「世界軸與宇宙十字」和「聖域與非聖域」，世界軸代表著宇宙中支持天地並構成了整個空間秩序的基礎中心。而垂直中心軸線的構成是因為宇宙十字相交近而產生世界軸。而兩條水平軸線稱為“東西向和南北向”傳統合院裡可以發現最為完美的世界軸與宇宙十字再現，從傳統合院即可發現聖域與非聖域之建構，如家屋正廳代表人的頭，同時代表著天上神聖區域，人們可以在正廳與祖先神明對話，因此神龕做為一個神聖性的區域象徵，而家屋以外區域象徵混亂與污穢，因此儲藏室與廁所設置於外。本研究希望藉由方法論進行觀察、分析與比較，進而瞭解祭祀空間在普世建築空間中再現與傳統的共同意義。 This study aims to explore family shrines in Taiwanese houses using case studies from the Taipei region. The study compares the family shrines in contemporary houses with those in traditional houses. This will enable us to reflect on the relative relationships created by the family shrines and link them with the shifts in the classification of spaces and changes in spiritual constructions. Filtered through interpretations of multiple generations, various taboos related to family shrines have emerged as space becomes more restricted, making the role of the family shrine and spaces in different generations more complicated than those in traditional houses. This study explores and compares traditional courtyard houses and street houses, as well as contemporary townhouses and apartments. Among early Taiwanese residences, courtyard houses were the ideal for spiritual constructions. This study reveals how courtyard houses manifest the concept that a family house is like a human body—the central hall running through the axis is considered to be a person’s head looking directly forward, and the rooms on either side are the person’s arms. The altar for the ancestors and deities is installed in the central hall. In a traditional row house, however, the positioning of a family shrine, which accords to moral principles and attributes of space, is a reinterpretation of the personification of the courtyard house, converting horizontal planes into vertical ones when installing the shrine. This study adopts the research model of “comparative architecture,” architecture as the representation of realities, and the concepts of the “axis mundi” and “cosmic cross” from methodological construction, as well as “holy” and “unholy zones.” “Axis mundi” refers to the foundational core at the center of the universe, which sustains heaven and earth and structures the overall order of the space. The construct of the vertical center axis is a result of the universe’s cross-shaped intersection, forming the axis mundi. Traditional courtyard houses manifest the most ideal example of the axis mundi and cosmic cross in their two standard axis lines referred to as “east–west orientation” and “north–south orientation.” Traditional courtyard houses also reveal the construct of holy and unholy zones in the way that the central hall simultaneously represents a human head and a heavenly, sacred zone. People can communicate with their ancestors and deities in the central hall; therefore, the shrine symbolizes a sacred zone, whereas other zones of the house symbolize chaos and impurity. Hence, storage rooms and toilets are located outside the main residence.
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