農業社會的庶民娛樂與宗教信仰緊密相繫，日治臺灣因外來新娛樂和新生活方式引入，以及1920年代臺灣知識階層積極鼓吹「打破迷信」的特定歷史經驗，使娛樂與信仰間的緊密關係產生變化，漸由「人神共歡」走向「以人為本」。本文主要透過臺人日記探討清代以來與信仰深刻結合之傳統娛樂，因1920年代知識階層鼓吹「打破迷信」，催化形成以人為中心的新娛樂觀，和娛樂本質與信仰走向分離之過程與狀態。 經由日記資料梳理，1920年代臺灣知識階層鼓吹「打破迷信」直接衝擊時人內在心靈和敬神拜鬼日趨分離，連帶影響外在與信仰深刻結合的傳統娛樂大為減少，由無涉信仰的西式、日式娛樂取代。然揆諸記主「打破迷信」後，生活中的傳統娛樂並未徹底消失，進而分析時人各有其內在限制，對傳統行事(娛樂)採折衷、改良方針，使「娛神」和「娛人」可能共存，惟信仰成分日漸稀薄。而鄉土文化在1930年代受知識階層重視，以及殖民者的神社活動主動結合傳統娛樂，成為時人「打破迷信」後，重新接受或接觸傳統娛樂的外在因素。隨休閒娛樂在心靈、活動、時間等層面與信仰走向分離，過去娛樂賴以依存之信仰基礎被動搖，知識階層試圖建立對人有益、合理，且去信仰化的新娛樂型態。

The entertainment of the common people in agricultural societies is closely related to religious beliefs. During the Japanese colonial period, Taiwan was introduced to new entertainment and lifestyles, and in the 1920s, Taiwanese intellectuals actively promoted the specific historical experience of “breaking superstitions”. This led the close relationship between entertainment and beliefs to undergo changes and gradually shift from “humans and gods enjoying together” to “human-oriented” entertainment. Using Taiwanese intellectuals’ diaries as its primary source material, this research explores how traditional entertainment has been deeply integrated with beliefs since the Qing Dynasty, how the act of “ breaking superstitions” advocated by intellectuals in the 1920s catalyzed the formation of a new human-centered view of entertainment, and how the essence of entertainment became separated from beliefs. Based on the diary data, in the 1920s, Taiwanese intellectuals advocated the act of “breaking superstitions”,which directly impacted people’s inner minds and their respect for gods and spirits. Traditional entertainment that was profoundly integrated with beliefs greatly diminished as a result and was replaced by Japanese and Western entertainment, which was less related to their religious beliefs. However, according to the records, traditional entertainment in life did not completely disappear after “breaking superstitions” partly due to those intellectuals having their own inherent limitations. The traditional practices related to organizing entertainment were adjusted so that “entertainment for gods” and “entertainment for humans” could coexist, but the elements of faith became increasingly diluted. The local culture was greatly valued by the intellectuals in the 1930s, and the colonists’ shrine (jinja) activities were actively combined with traditional entertainment, which led people to re-accept or come into contact with traditional entertainment after “breaking superstitions”. With the separation of entertainment from beliefs in terms of spirituality, activities, and timing, the foundation of beliefs upon which entertainment relied in the past was shaken, and the intellectual class tried to establish a new type of entertainment for people that they considered to be beneficial, reasonable, and secular.

entertainment; superstition; social movement; diary; Taiwanese local culture