本文研究台灣民間信仰中的「祖廟」議題，試圖回答三個問題:首先，台灣民間信仰中的祖廟意識是什麼？其次，以祖廟意識為基礎所形塑而成的台灣民間信仰體系是什麼？祖廟呈現在台灣、中國、馬來西亞與新加坡華人民間信仰的樣貌為何？本文試圖從華人民間信仰區域研究的視野解讀台灣民間信仰廟際網絡組成的原則與特色。 本研究整合貫時性的歷史材料與區域性的田野觀察，透過祖廟現象以及環繞於中的儀式活動，討論於台灣民間信仰體系浮現的主體性論述。 一， 我們認為台灣民間信仰祖廟意識的形成，源自「移民」與「私誼」兩組概念。我們可以分別透過台灣廟宇到中國謁祖的活動、台灣在地發展的祖廟/子廟系統與儀式，以及各宮廟、神明會、私壇的交誼關係來觀察這兩組概念。 二， 我們提出祖廟權威論與台灣意識作為台灣祖廟主體性表述的論點。過去媒體與許多研究關注台灣廟宇往中國謁祖進香的活動，而本研究發現，台灣的祖廟以歷史權威、神物權威與儀式權威三者為基礎，建立台灣祖廟的主體性。本文說明在許多廟宇熱衷於前往中國進香之外，仍存在跳脫中國情結，無關正統之爭並以祖廟權威論奠定權威的「台灣祖廟」。 三， 我們透過中國、馬來西亞與新加坡華人民間信仰的案例，討論祖廟意識在不同華人的表現。經由區域比較，我們可以發現華人民間信仰之間的共通性、差異性以及獨特性，以及台灣祖廟以移植與擴散兩種方式影響中國及其他區域的廟宇儀式與廟宇關係，並透過這些國際間華人民間信仰的競合關係建立台灣祖廟的主體意識。研究也發現，中國民間信仰的祖廟意識存在地域差異，我們舉廣東與福建的例子以及香港福建人與廣府人的廟宇來說明這些差異。星馬兩國的多數華人廟宇祖廟意識淡薄，不過，有些廟宇經營者以正統與權威的概念，發展出跨國網絡的民間信仰運作型態，進而構建超越地域的祖廟意識想像。 四， 回應Watson提出以「神祇標準化」來看「是什麼使中國社會聚合在一起」的問題，我們認為當代華人民間信仰研究必須更具現代意義與並考量不同國家的政治脈絡，才能理解「是什麼使中國社會聚合在一起」這樣的問題在當代產生的變化，抑或是更反叛地，我們要進一步提出，在不同國家、地域、人群的組織與聚合影響下，民間信仰的樣貌、結構與背後的成因早已溢出「神祇標準化」或「儀式標準化」的概念。本論文透過歷時十年的觀察，不同國家的研究個案比較，歸納出台灣祖廟的主體性表述，並發展出「祖廟權威論」，目的即在說明，從當代華人的民間信仰現狀來看「是什麼使中國社會聚合在一起」問題，同時也是「是什麼使華人社會彼此不同」問題的對映，論文中點出廣府人與福建人在謁祖進香觀念上的差異就是一例。 最後，我們提出祖廟研究提供華人民間信仰跨國研究的取向，神明祖廟的跨境、跨國研究將提供中國史、東南亞區域史一種更為多元解釋觀點，並可作為理解我鄉我土的新視角。我們認為全球化脈絡下的民間信仰樣態是未來祖廟研究必須重視的議題與研究取向。透過祖廟的跨國研究、跨境比較的分析，將華人民間信仰的底蘊置放在一個更大的框架體系中解釋，從而理解全球化與跨國網絡下的祖廟與進香活動的樣貌。 關鍵詞：祖廟，分香子廟，祖廟權威論，台灣祖廟 / This thesis investigates the subject matter of “ancestral temples” within Taiwanese popular religions, attempting to answer three questions: firstly, what constitutes the consciousness of ancestral temples in Taiwanese folk religions? Secondly, what is the Taiwanese popular religious system that is based on such consciousness? Finally, how do ancestral temples manifest themselves within the folk religions of Chinese ethnics in Taiwan, China, Malaysia and Singapore? From the perspective of area studies on popular religions amongst Chinese ethnics, this thesis intends to explain the principles and characteristics of network formation in Taiwanese popular religions. This research combines panel and area studies by employing both historical materials and field observations. By examining the ancestral temples phenomenon and its surrounding ritualistic activities, the subjectivity emerged from the Taiwanese popular religious systems is explored. 1. We suggest that the consciousness surrounding ancestral temples in Taiwanese folk religions originates from two sets of ideas: immigration and personal alliance (personal relationships, friendships and identification with same deities that lead to the development of temple networks.)These concepts can be observed through the ancestor veneration and fenxiang (temple branching, literally dividing incense) activities of Taiwanese temple delegations in China, locally developed ancestral and satellite temple systems and rituals in Taiwan, and the social relations between different temples, deity associations and private alters. 2. We propose that together, an “ancestral temple authority discourse” and the formation of Taiwanese identity/consciousness formulate the Taiwanese ancestral temples subjectivity. While in the past, the media and the majority of research focused primarily on ancestor veneration and fenxiang activities in China, the present research argues that the Taiwanese ancestral temples subjectivity is constructed upon historical authority, deity authority and ceremonial authority. The thesis illustrates that while numerous Taiwanese temples actively involve in jinxiang (offering incense as tribute) trips in China, the notion of “Taiwanese ancestral temples” exists independently from sentiments towards China or disputes over authenticity; rather, its authority is determined by the proposed ancestral temple authority discourse. 3. Through case studies on popular religions amongst Chinese ethnics in China, Malaysia and Singapore, we discuss the manifestation of ancestral temple consciousness within different Chinese communities. Via geographical comparison, the similarities, differences and distinctness amongst these religions are explored. By way of transplantation and expansion, Taiwanese ancestral temples influence the rituals and inter-temple relationships in China and other areas, while constructing a unique identity amidst competing relations between popular religions of global Chinese communities. It is also observed that geographical differences exist within Chinese popular religions, examples being temples in Guangdong, Fujian, as well as those of Fujian and Guangfu communities in HongKong. In Singapore and Malaysia, the consciousness of, and identification with temples amongst Chinese ethnics are mostly weak, however, some temple owners employ the notions of authenticity and authority to develop international networks of popular religion operation systems, thus constructing consciousness and imagination of ancestral temples that transcend geographical boundaries. 4. In response to Watson’s question of “what held Chinese society together?” based on his idea of “standardizing the Gods”, we suggest that in order to understand how this question evolves in current times, contemporary research on Chinese popular religions must be more relevant to its times, and the political systems in different countries should be considered. We go further to say that under the influence of the ways different states, regions and peoples are organized and converged, popular religions’ manifestation and structures - and their underlying causes - have long surpassed the notions of standardization of Gods or rituals. With over ten years of research, observation and comparative case studies conducted in multiple countries, this thesis developed a formulation of Taiwanese ancestral temple subjectivity and the ancestral temple authority discourse, with the purpose of illustrating the following: given the current reality of contemporary popular religions of Chinese ethnics, the question of “what holds Chinese society together?” begs an additional question of “what distinguishes different Chinese societies from one another?” One example given is the differences in ancestor veneration and jinxing practices between the people in Guangfu and Fujian. Finally, we propose that ancestral temples research provides a cross-border approach in popular religion studies within global Chinese communities. The cross-regional nature of temples and related research offer a more diverse perspective and discourse orientation for the fields of Chinese history and regional history of South East Asia; in addition, this provides a new vantage point to understanding homeland-based cultural identity. We affirm that the manifestation and development of folk religions within a globalized context constitute an important subject and research direction in ancestral temples studies. Through cross-border research and cross-region comparative analysis, this thesis places and examines the essence of Chinese folk religions within the larger framework and system; as such, it facilitates the understanding of the reality of ancestral temples and jinxiang phenomenon within the context of globalization and cross-border networks. Key words: ancestral temples, fenxing satellite temples, ancestral temples authority discourse, Taiwanese ancestral temples.