本文以原住民族宗教變遷為領域，以恆春阿美族人的土地信仰為例， 呈現對漢族土地公文化的詮釋，並藉由木雕神像進行文化再現。 阿美族人土地信仰觀念，是在出入山林、從事農漁狩獵前，祈求平安 行事與豐收的觀念與祭祀。清代光緒年間，恆春阿美族人因為水稻認識土 地公，將土地公稱為土地的神，阿美語為希巴拉愛（Ci-palaay）；日本時代 大正年間以前，恆春阿美族人跟漢人共同祭祀，將祈求豐收的立石對應於 漢族土地公信仰，因此開始增加香爐、廟宇名稱等漢文化元素，並且隨時 間發展供奉石刻神像。當代，進香交流活動帶動興建廟宇，也重新將土地 神安靈於木雕神像中，同時也強調石頭祭祀的起源，表現出對原鄉與香火 的起源認同。

This article takes the religious changes of the aboriginal inhabitant as the field, and takes the land beliefs of the Hengchun Amis people as an example to present the interpretation of the Han Tu-Di-gong culture, and represent the culture through wooden carving of gods. The land god of the Amis people was to pray for peace and fulfill their wishes before engaging in farming, fishing or doing things. It is called Ci-palaay in Amis. The concept of land god in the Japanese era corresponds to the Han belief of the Tu-di-gong. They used sacred stones as symbols,increased incense burners and the names of temples , and developed stone carvings over time. In contemporary times, Pilgrimage led to build the Han temples,and re-set the land god in the wood-carved statues.As the same time, they also emphasizes the origin of the stone sacrifice, showing the identity of the aboriginal culture.

宗教變遷；族群互動；文化再現；敘事認同；土地神信仰

Religious Changes ,Ethnic Interaction；Narrative Identification, Cultural Representation；Land Belief