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Abstract The popularity of a god takes the management of human beings. The historical threads and the manipulating process of the management shape the transformations of the temple industry of Matsu in Taiwan. On the Double Ninth Festival of 1987 a time after the release of the Martial Law, Jenlan Gong of Dajia sneaked to Mei Chou of Fukien for Matsu pilgrimage, which opened up a new page for the communications of folk beliefs, politics and religion among people between the Strait. In the following year, Jenlan Gong terminated its Beigang pilgrimage to Chao Tien Gong, which had been held for decades. Instead, it turned to Feng Tian Gong of Shin Gong for its Holy pilgrimage. This, however, resulted in one more controversy in the authority of temples for Taiwanese folks beliefs. With the political capital of taking the lead in landing the Mainland, the cultural capital of the pilgrimage on foot with historical features and the grand array of the parade, Jenlan Gong of Dajia gradually heated up the fever of Matsu for communications between the Strait. The outstanding manipulation of media to live broadcast the pilgrimage, plus the favored cultural policy of the Taichung County government combining Matsu International Festival with cultural tourism industry, all these make all trades and professions plunge themselves into the billion-dollar business opportunities in the name of Dajia Matsu. Jenlan Gong, with the promotion of politicians, has made itself the head of all temples in Taiwan s temple industry of Matsu, and gradually developed a strategy of religious pilgrimage and political manipulation for subject construction. After rewriting the political discourse of worship authority directed by Chao Tien Gong since the Ching Dynasty, Jenlan Gong has successfully constructed a new discourse of temple industry authority with the aids of competition and cooperation in the temple industry. The belief in Matsu has been greatly enhanced and glorified, with more than 760 temples of all scales and disciples more than two-thirds of the population in Taiwan. Because the religion is becoming more and more secular, market-oriented and consumable, it is hard to ignore the output values of the religious economics. The financial support to the folk beliefs on the Mainland form groups of temples of Matsu in Taiwan, the religious united front form the Mainland authorities to the Taiwanese disciples, and the temple fairs to promote tourism industryfor both people between the Strait, all make the symbolic system in the name of Matsu enlarge and enhance in fields of politics, economics, the media, industries, culture and social interactions. The iii
thesis tries to provide a synchronic approach to these threads, hoping to construct a cultural study in the dialetic of the symbolic system of Matsu that would integrate aspects of political, cultural and religious consumptions Key Words: Matsu, folk belief, Jenlan Gong of Dajia, pilgrimage, temple industry, cultural comsumption, cultural studies iv
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