英语毕业论文 关于岭南地区文化信仰与社会之间构成良性互动的研究—以广东悦城龙母祖庙为个案分析.doc

A Study on Social-Cultural Faith Interaction in South China ——Take Yue Cheng Long Mu Ancestral Temple ABSTRACT In China, there is a long historical origin and deep social foundation about folk faith. However, folk faith has been considered as ignorant and backward feudalistic superstition in modern society and has been criticized and even forbidden for a long time. Since 1980s, folk faith has had the upsurge of revival, which demonstrates its dogged vitality and great adaptability. Based on scholars' analysis, combined with relevant theories of folklore, religion and folk faith’s own characteristic, the writer holds the view that folk faith is a typical religious culture, and such faith is a kind of ideological and behavior ceremony by which people demonstrate their believe in gods and as a result, satisfy their wills. Taking Long Mu faith in Yue Cheng, Guang Dong as the research objective, this thesis tries to demonstrate the causes for believes’ generation and maintenance by analyzing the legend, temple, and ceremony; furthermore, the writer investigates the current situation of present folk faith, and discusses the meanings of Long Mu faith in people's life and what attitude we should hold toward it and arrives at the following reviews: firstly, the Long Mu worship and the sacrificial offering deportment plays an important role of preserving the historical trace of Long Mu faith; secondly, the worship reflects that utilitarian and practicability of folk faith, which is an important avenue to develop the socialist economy in the cultural reconstruction and satisfy the spiritual needs of people; thirdly, the holly places of worship, like temples, are seen as symbols of collective memory of Xi River Area’s people, which are boosting a sense of national identity, protecting our core values and supporting the arts etc. in the development of sacrificial ceremonies. The writer believes that it has positive meanings for this research to ensure cultural diversities, social stability and the development of building a harmonious society. Key words：Yue Cheng Long Mu Interaction Service Capacity Change 关于岭南地区文化信仰与社会之间构成良性互动的研究 ——以广东悦城龙母祖庙为个案分析 摘 要 民间传统信仰在我国有着悠久的历史渊源和深厚的社会基础。现代社会中的民间信仰一直被视为愚昧落后的封建迷信而遭到批判，并一度被禁止。20世纪80年代以来，民间信仰出现复兴的热潮，显示出其顽强的生命力和极大的适应性。通过考察前人的分析，结合民俗学、宗教学的相关理论，以及民间信仰自身的一些特点，本文认为民间信仰是民众自发产生形成的一套神灵信仰观念和相应的实践仪式，以满足个体功利性愿望为目的的准宗教信仰文化。 本文以广东悦城的龙母文化信仰为研究对象，试图通过传说、庙宇及仪式的分析，探讨信仰生成和维系的原因，进而对作为一种“草根文化”的龙母信仰在民众现实生活中的意义以及应如何正确地对待龙母信仰做一些粗浅的探讨，并得出以下结论：首先，岭南人民对龙母的崇拜和祭祀，延续了民众对龙母信仰的历史记忆；其次，龙母崇拜体现了民间信仰的功利性和实用性特点，不但满足了民众寻求幸福生活的精神诉求，而且成为当地人民进行文化再建构的依托，以此为当地经济发展寻求出路。再次，庙宇等神圣空间成为当地西江流域集体记忆的象征符号，在不断展演的祭祀仪式中，当地民众对本民族的文化认同感得到了塑造和强化。现阶段，如何正确地认识龙母信仰，关注它的演变动向，用正确的态度对待和引导它，对确保文化的多样性，维护社会稳定，推动社会和谐发展都有着积极的现实意义。 关键词：悦城 龙母 互动 服务功能 变迁 CONTENTS Abstract(In English)………………………………………………I Abstract(In Chinese)……………………………………………II General Introduction of Long Mu Faith in South China…………………………………………………………１ Long Mu Image and Its Legend……………………………１ History and Current Status of Long Mu Faith——Take Yue Cheng Long Mu Ancestral Temple…………………………3 Community Meritorious Service Capacity of Long Mu Faith……………………………………………………………6 Forms of Long Mu Faith Expression…………………………6 Community Meritorious Service Capacity of Long Mu Faith……………………………………………………………7 Social-Cultural Faith Interaction in South China…………12 Influence of Social Modernization to Long Mu Faith……12 Significance of Social-Cultural Faith Interaction in South China…………………………………………………………14 Conclusion……………………………………………………17 Bibliography……………………………………………………19 Acknowledgements………………………………………………20 General Introduction of Long Mu Faith in South China As the old saying goes, “different places have different customs. Social customs vary greatly from country to country”. In China, all the ethnic groups have their customs. Custom is an instrument of enhancing ethnic cohesion, but not for the other groups. Besides, custom is required that people should be in compliance with in the same ethnic group, and be respect by the other groups. Long Mu Cultural Faith is remained till today by oral tales and actives in South China. Long Mu Image and Its Legend There are so many ancient books kicked Long Mu legend around, and despite some differences in details, they ran essentially the same plotline. As recorded in some historical documents, Nan Yue chorography, Xiao Tong Ancestral Temple Chorography, Ling Biao Guai Yi, New Canton Chorography, Teng District Chorography, etc., the historic name of Long Mu is Wen Shi［］, she was born in the 8th day of the fifth Chinese lunar month, 290BC (during the Reign of Chu Huai Emperor of the Warring States Period) in Teng District ( Cang Wu, name in antiquity), Guang Xi province, near the Xi River, and died in the 15th day of the eighth Chinese lunar month, 211BC (during the Qin Dynasty) and buried in Yue Cheng, De Qing County, Guang Dong province. In Chinese mythology, Long Mu was a Chinese woman of noble nature and unsullied character, who was deified as a goddess after raising five infant Loongs. Long Mu and her Loongs developed a strong bond for each other, and have thus become an example of filial devotion and parental love, an important virtue in Chinese culture, and remains a popular deity throughout China. According to the old legend, Wen Shi was born in an impoverished family that her parents could not afford and abandoned her to Xi River within a big wooden tray. She was carried by the current and floated to Shui Kou (Yue Cheng, name in present). It just so happens that a fisherman by the name of Liang San was catching over the confluence of the Xi River and the Yue Cheng River and found a baby in the wooden tray, he didn’t notice Wen Shi in the first time and went on fishing. But he caught nothing after casting several nets, he turned back and saw Wen Shi again, and he sighed, “Alas! Alas! Do you see, I have been fishing all morning but hadn't a single bite, I am poor, how could I adopt you, there was no more food. You have better go.” Liang San went on fishing. After a while, the big wooden tray was moving round his fishing boat, and then he said, “If you bless me catch three nets of fish, just three, I take you home.” He tried, miraculously, he caught many fish in every net, and finally, he adopted Wen Shi and brought her up. When Wen Shi was in her teens, she frequently went to the Xi River to fish and wash clothes for her family. On one such errand, she found a large smooth white stone along the banks of the river. She took the beautiful stone home, but later discovered that the stone was actually an egg, from which hatched out five baby snakes (an alternate version says one). Wen Shi's family was poor, but Wen Shi saved the best food she had for her baby snakes and fed them by hand. As the snakes grew, they helped Wen Shi catch fish at the Xi River. The snakes were natural swimmers and became very good at catching fish. The snakes eventually matured into five powerful Loongs. In Chinese culture, Loongs are considered spirits of water, and have the power to control the weather. Wen Shi is affectionate and her sons are dutiful, so five Loongs assisted Long Mu dispense its streams to the people. During a drought, therefore, Wen Shi asked her Loong children to summon the rain for her village. Rain came and ended the drought. Wen Shi also got that uncanny ability in farming and weaving, fishery and husbandry, curing disease. She diligently devoted herself to coping with floods, escorting boats travelling in rivers, and she carried out poetical justice, and philanthropic work, which shows woman’s virtues of Long Mu who loves people, helps people, protects people, and brings forth significant values, therefore, the grateful people gave Wen Shi the name "Long Mu" or "Divine Human". Qin Shihuang, the Emperor of the Qin Dynasty, received word of Wen Shi and her five Loongs. The Emperor sent her gifts of gold and jade and requested her presence at Xian Yang, the imperial capital city near the Yellow River, far to the north. By this time, Wen Shi was an elderly woman in frail health. Her adult Loongs feared for her safety and did not want her to travel so far from Yue Cheng. Wen Shi boarded a boat to comply with the Emperor's commandment, but her Loongs hid under the boat and dragged the boat backward so that the boat could never pass Gui Lin. Eventually, the frustrated imperial officials relented and allowed Wen Shi to remain home. After Wen Shi died, the Loongs were overwhelmed by sadness and took human form, becoming known as the Five Scholars, who buried her on the northern side of Zhu Mountain in Yue Cheng. Some historians believe that Long Mu was a clan leader during the matriarchal clan society, and the primogenitor of “the offspring of the Loong" in the Xi River Area. But anyway, Long Mu is a meritorious great woman, the incarnation of beauty, the symbol of good and the embodiment of power in the minds of people. Long Mu legend and influence are far-reaching; she could be on a par with the Southern Goddess of the Sea, having a large following not only in the Pearl River Area, but also in Hong Kong and Macao regions, Hu Nan, Jiang Su and Zhe Jiang provinces and as far as overseas Chinese. History and Current Status of Long Mu Faith——Take Yue Cheng Long Mu Ancestral Temple Everyone who heard the story of Long Mu was touched by the filial devotion of the Loongs. During the early Han Dynasty, the Xiao Tong Temple, later known as Long Mu Ancestral Temple, was built in her honor. The temple is in Yue Cheng in De Qing County of Guang Dong province. It features calligraphy dedicated to the goddess written by the Emperor Hong Wu of the Ming Dynasty. The temple remains very popular and has been renovated 13 times over the centuries, most recently in 1905-1912 and 1985. And Long Mu Birthday's Festival is in the first week of the fifth Chinese lunar month. As recorded in the historical document of the Song Dynasty, Imperial Tablet Largess Record, at the latest, high-ranking officials were permitted to build ancestral hall to sacrifice Long Mu in her memory in 830A.D. After the ruin of Tang Dynasty (618-907), Long Mu was conferred upon the title of “Feng Bo Quan Shen Ri Long Mu Madam” in 966A.D. (the South Han Dynasty). The status of Long Mu and Long Mu Temple has ascended significantly in Song Dynasty. In 1078 A.D. Long Mu was given the title of “Yong Ji Madam”, and styled “Ling Ji Chong Fu Saint Fei” . And her five Loongs and her sisters were also conferred titles of nobility. Thus, the Emperor bestowed a horizontal inscribed board of “Yong Ji” to Long Mu Temple and immediately appointed officers to renovate it. This is the only time of Long Mu Temple was bestowed a horizontal inscribed board in its development history, which demonstrates Long Mu Faith’s popular attention degree. The orthodox position of Long Mu and Long Mu Temple formally established at that time. Later, temporary imperial palaces was built in many places, so to speak, Long Mu Faith experienced the first peak of development in the Song Dynasty. In Ming Dynasty, Long Mu Faith developed further. During the 8th and 9th years of Hong Wu Period, Long Mu was coffered upon the title of “Cheng Xi Long Mu Chong Fu Saint Fei” and “Hu Guo Tong Tian Hui Ji Xian De Long Mu Goddess” successively, and her five Loongs were also conferred higher titles of nobility. When to Long Mu birthday's festival, the emperor appointed officials to hold Long Mu sacrificial ceremony which came within state cult. All they done were to disseminate Long Mu achievement: guard the state and pacify the people. Long Mu temple was renovated in official disseminations, which expanded the buildings of the Temple. The rudiment of the Temple formed at that time. Long Mu Faith experienced another peak of development in the Qing Dynasty. Long Mu was coffered “Zhao Xian”, “Pu You”, “Guang Yin” successively, besides that, the most outstanding event was the substantially rebuilding of Long Mu temple. In the 31st year of Guang Xu (1905), Shun De Dong Yu Tong raised capital for Long Mu temple’s reconstruction, which drew the most skillful craftsmen of Guang Dong and Guang Xi Provinces. The construction project was completed by craftsmen’s painstaking efforts after several years. At that time, Chen Ding Sang, a person from Shun De, invited the Number One Scholar—Luo Cheng Xiang to bear an inscription “Long Mu Ancestral Temple” on a plaque in red Kai calligraphy. And the plaque was hung in front of the Temple gate, thus it extended the Temple’s influence through the region. So, the ancestral temple name we called today is from that time. In addition, the decorated archway was also rebuilt with granite and born an inscription “Imperial Decree”, and it is in concert with the Temple, Which makes the scene more magnificent and more sacred. According to the Temple Chronicles, large scale temple fair is held from Tang and Song Dynasties during the Long Mu Birthday's Festival. More than a hundred of thousands devotees and tourists from Guang Dong and Guang Xi Provinces, Hong Kong, Macao, Hunan, Jiang Xi, Fu Jian and Gui Zhou Provinces deluged with the Yue Cheng Long Mu Ancestral Temple. And also many civilian organizations came from different places by boat. The confluence of the Xi River and the Yue Cheng River was crowded with boats. Besides the celebration, other temporary imperial palaces also held all kinds of competitive activities. There seems to be an extraordinary number of people around for the day. The roar of firecracker reverberated and smell of gunpowder penetrated in Yue Cheng. In South China, like the Goddess Matsu of the Sea, the growth in popularity of Long Mu has been dynamic, which works marvels. Because the thought of atheism, social politicalization spread all over the country during the latter revolutionary period (1949-1979), Long Mu Faith has been considered as ignorant and backward feudalistic superstition and have been criticized and even forbidden for a long time. The statuaries, sculptures, tribute desks and censers, etc. of the Temple were broken as the "four olds", the 500 square meter mural painting were blotted out with cement. The Long Mu Statue is said to be thrown into Yue Cheng River, and the Temple was converted into a granary. Since 1980s, Long Mu Faith has had the upsurge of revival, which demonstrates its dogged vitality and great adaptability. A new development period of Long Mu Ancestral Temple comes again after the end of restoration. In the first reopening year, ju