為瞭解宗教儀式至宗教慶典長期、動態及複雜的轉化歷程，本研究以創造性破壞模式為理論基礎，透過內容分析法、參與觀察及深度訪談質性研究方法，探討東港迎王平安祭典轉變歷程。東港迎王受到「不同驅動動機」、「文化與觀光的投入」，及「文化內涵的轉變」等三個層面的交織影響下，使東港迎王經「創造」、「破壞」、甚至「增強」的轉變歷程。東港迎王在不同驅動動機中，以政策影響甚劇，官方組織僅能從旁協助，難以深入干預，使東港迎王仍保有由下至上統籌舉辦的主導權。因此，主辦單位－東隆宮仍是東港迎王發展方向的掌舵者。再者，無論在地民間組織或在地觀光業者，皆基於與迎王文化的情感連結，及對迎王文化的認同，而扮演文化紮根與推廣的角色；非在地企業則以獲利為導向，恐損及迎王文化內涵。東港迎王在同時受到文化化與觀光化的歷程下，仍能保有其文化意義與內涵，惟祭典氛圍卻少了參與者發自內心的敬畏與莊重，取而代之的是熱鬧與歡樂的氣氛，而居民樂見東港迎王能在厚實的文化根基上，朝向觀光發展邁進。整體而言，東港迎王的核心價值仍在現代社會中傳承與延續，並轉化成具文化價值、觀光休閒、甚至經濟發展等多元功能價值導向之宗教慶典。

In order to understand the long-term, dynamic and complex transformative process from religious rituals to religious celebrations. The aim of this study is based on creative destruction model and to analyse the transformation of Donggang Ying Wang Festival, through apply content analysis, participation observation, and in-depth interviews. The results show that Donggang Ying Wang Festival has driven and transformative by “the diversity of motivational drivers”, “the nourishing culture and fostering tourism”, and “the change of culture implication”. In the complex and interactive context, “creative”, “destruction”, and even “enhancement” were occurred in Donggang Ying Wang Festival.　 Among the diversity of motivational drivers, top-down policy is the most influence. The top-down policy, however, is just a guide for the host and didn’t involve Donggang Ying Wang Festival. Therefore, the host - Dong-long Temple is the helmsman of dominating the Donggang Ying Wang Festival. Local non-profit organization and local tourism enterprise is based on their emotional connection and cultural identity to local culture, and so that they contribute to sustain Ying Wang culture by their means. The transformative process of Donggang Ying Wang Festival, went through nourishing culture and fostering tourism simultaneously, so that it preserve Ying Wang culture meaning and context. Although the ambiance of the festival is less respect and solemn, and noise, hedonism is replaced, the residents look forward to Ying Wang Festival based on its abundant culture to develop tourism.　In overall, the core value of Ying Wang Festival is still preserving and lasting, and furthermore the diversity of value is obviously emerged, ex. culture value, tourism and economic development.

目　次
謝誌 i
中文摘要 ii
Abstract iii
目　次 iv
表目錄 viii
圖目錄 ix
第一章 緒論 1
第一節 研究背景 1
第二節 研究問題 6
一、傳統宗教文化節慶轉變的內涵與轉變的模式為何？ 8
二、探究驅動宗教慶典活動轉變的利益關係人為何？ 8
第二章 文獻探討 9
第一節 節慶觀光 9
一、節慶的意涵 9
二、節慶的類型 12
三、傳統節慶的核心價值 15
四、傳統節慶自然傳承的轉變 16
五、傳統節慶至節慶觀光 17
第二節 文化觀光化的轉變 19
一、社會文化的觀光利用與質變 19
二、文化觀光化的加值型轉變 23
第三節 觀光化轉變之驅動因素 29
一、觀光供給系統 29
二、利害關係人在觀光領域之應用 31
三、誰是節慶觀光的利害關係人 33
第四節 創造性破壞 37
一、創造性破壞概念的起源 37
二、創造性破壞概念於鄉村觀光發展的應用 40
三、創造性破壞概念在觀光發展的應用 48
四、創造性增強(Creative Enhancement) 52
五、創造性破壞與創造性增強在節慶的應用 55
第三章 研究方法 57
第一節 研究場域 57
一、東港溫王爺信仰及東港鎮東隆宮 57
二、東港迎王平安祭典 58
第二節 研究架構 60
一、驅動動機 61
二、宗教祭儀(文化/觀光)投入 62
三、迎王文化內涵的轉變 62
第三節 研究流程 63
第四節 資料蒐集方法 64
一、文獻分析法 64
二、參與觀察法 69
三、深度訪談 (In-Depth Interviews) 71
第五節 資料分析與驗證 75
一、資料分析 75
二、資料驗證 75
第六節 研究倫理 77
第四章 東港迎王平安祭典的轉變歷程 78
第一節 東港鎮的產業與觀光發展現況 78
一、東港鎮人口與產業發展 78
二、東港鎮的觀光發展現況 80
三、小結 93
第二節 傳統產業生活下－1994年以前之東港迎王 94
一、清治時期 94
二、日治時期至台灣光復後1952年恢復舉辦 95
三、1970年代開始的東港迎王 98
四、小結 110
第三節 文化與觀光列車下－1997年至2006年之東港迎王 112
一、政策環境 112
二、數位科技時代的來臨 117
三、官方組織 118
四、東隆宮 123
五、東港在地組織 129
六、觀光影響的轉變 133
七、小結 136
第四節 多元價值蘊育的轉變－2009年至2018年之東港迎王 138
一、自然災害 139
二、政策環境 140
三、科技發展 144
四、官方組織 144
五、東隆宮 151
六、在地非營利組織 160
七、當地營利組織 167
八、外部組織 171
九、小結 174
第五章 結論 179
第一節 跟著東港迎王的足跡 180
一、揭開記憶的面紗－1994年以前之東港迎王 180
二、文化與觀光列車下－1997年至2006年之東港迎王 182
三、多元價值蘊育下－2009年至2018年之東港迎王 184
四、小結 186
第二節 東港迎王轉變的內涵 187
一、驅動動機 187
二、宗教祭儀(文化/觀光)投入 193
三、迎王文化內涵的轉變 195
四、東港迎王商品化歷程 201
第三節 東港迎王的蛻變－破壞與增強 204
一、東港迎王的創造性增強 204
二、東港迎王的創造性破壞 205
第四節 研究貢獻與建議 209
一、研究貢獻與限制 209
二、管理意涵與建議 210
參考文獻 213
一、中文文獻 213
二、英文文獻 216
附錄 研究參與者知情同意書 233

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