媽祖相傳為宋代時生於今日福建省莆田縣湄洲嶼的女性,姓林名默,早期史料流傳其以巫祝為事,得道升天後,因屢現神蹟、庇護航運,隨著官方褒封與民間傳布,由莆田人的地方信仰,逐漸成為中國東南沿海重要的信仰神祇,日後隨著移民遍佈世界各地華人地區。
臺灣的媽祖信仰可溯源自明朝中葉,從福建、廣東一帶來到臺灣捕魚、拓墾、經商者,往往配戴媽祖香火或恭請神像登船,除了原本祈求航海平安之外,還多了庇佑事業亨通、拓墾順利的功能。移居到臺灣的人,也帶著香火或神像到新的土地供奉,媽祖信仰因而傳入臺灣,至今,已經成為臺灣重要的民間信仰,香火遍及全臺。
隨著移民時間日久,臺灣媽祖信仰逐漸在地化,例如各地媽祖有「臺南媽」、「北港媽」、「關渡媽」、「大甲媽」等在地稱謂,反映出地方群體意識與情感認同。原為庇佑航海捕魚之神的媽祖,隨著臺灣多災的環境以及農業時期的社會需要,除了船仔媽也衍生出水利神與農業神的性格。各個時代都有媽祖顯靈事蹟,如清代施琅攻臺受媽祖顯靈相助;二戰期間美軍轟炸臺灣,各地媽祖接炸彈的神蹟;還有震災救援的傳說等。對媽祖的稱呼,也從原鄉的「娘媽」、「天妃」的少女形象,轉變為「天上聖母」的婦人、母親形象,還有媽祖婆、姑婆、婆啊等信徒對其的暱稱,儼然成為萬能的守護神祇,安定臺灣信眾的心靈,信徒對其皆有深厚的孺慕之情。
媽祖信仰經過在地化,在臺灣呈現出豐富多元的民俗面貌,不僅分靈、神明會的香火傳播蓬勃,從元宵節到農曆三月廿三媽祖聖誕,全臺各地皆有盛大的廟會活動,俗稱「三月痟(瘋)媽祖」,許多已登錄為民俗文化資產,帶動民俗與藝陣的發展與傳承,甚至成為藝術創作、文化教育、流行文化的重要元素,直至現在仍凝聚著臺灣人的認同。
Legend has it that Mazu was a woman named Lin Mo, who was born in the Song Dynasty in Meizhou Island in Fujian Province's Putian Township. Early historical data stated that she was skilled in witchcraft. After her death, she ascended to heaven and repeatedly performed miracles to save those in perilous sea voyages. Her reputation grew with commendations from government officials and the spread of folklore, and Mazu worshiping that originated with the Putian people gradually transformed into an important religious deity in the southeastern coast of China, and spread across the globe along with Chinese immigrants.
Mazu worship in Taiwan may be traced back to the middle of the Ming Dynasty.Immigrants, fishermen, or businessmen from Fujian and Guangdong traveling toTaiwan often brought with them incense ash, or even set up a deity statue on the boat.In addition to praying for a safe voyage, the faithful may also seek blessings in business prosperity and success in land development on the island. Immigrants to Taiwan would also bring incense ash or a statue for worship on the new land, thus introducing Mazu worship to Taiwan. As of now, Mazu has become an important folk belief in Taiwan,with temples all throughout the island.
Long after the introduction of Mazu worship in Taiwan, the belief system gradually became localized. For example, Mazu across Taiwan has taken on local identities, and became known as “Tainan Ma”, “Beigang Ma”, “Guandu Ma”, “Dajia Ma”, and more, reflecting the local collective consciousness and emotional attachment. Originally revered as a guardian deity of fishing boats and fishermen, Mazu has transformed to meet the social needs of the agricultural society and Taiwan’s disaster-prone natural environment, evolving to take on the characteristics of a deity of water and agriculture.
Stories of Mazu’s miracle deeds abound in various time periods. For example, Shi Lang of the Qing Dynasty reportedly benefited from Mazu’s help in his conquest of Taiwan.During WWII, when the U.S. military bombed Taiwan, there were reports of various local Mazu deities catching the bombs by hand. There are also various stories about Mazu coming to the rescue during earthquakes. The name that people use to refer to Mazu has also changed over time, transforming from the early girly imagery of “Niuma”,“Tienfei” to the womanly image of "Heavenly Mother". The faithful has also given the deity nicknames, such as Mazu grandma, great aunt, mother, etc., and the deity has basically become an almighty patron saint that serves to stabilize the minds of Taiwan’s believers, who often feel a strong sense of warmth and admiration for the deity.
After the process of localization, Mazu worship has flourished into diverse and rich folk customs, with subdivisions of the deity spirit all across temples in Taiwan. Grand temple fairs and pilgrimages are held from the Shangyuan Festival on January 15th through Mazu’s birthday on March 23rd according to the lunar calendar, commonly known as “March Mazu Madness”. Many of such events have been registered as folk cultural assets, driving the development and heritage continuance of folk customs and parade performance activities, and even transforming into important elements of artistic creations, cultural education, and popular culture, that continue to enhance the collective identity of people in Taiwan.