【作者】 何巧云；

【导师】 卞利；

【作者基本信息】 安徽大学 ， 历史文献学， 2010， 博士

【摘要】 宋元时期,中国传统宗法制度发生了巨大变革,宗族管理者开始加强宗族的组织和建设。尤其是明代的礼制改革后,这种变革更加迅速,宗族的组织化过程也更加完善,并且一直延续到清代。这种制度性变革给徽州的宗族组织和宗族活动带来巨大变化,突出表现在祖先祭祀的礼仪和实际活动中。在本课题研究中,作者以徽州祭祖为主要研究对象,同时关注传统徽州社会的经济、文化、信仰和乡土社会的诸多内容。本文由引言和正文两部分组成。引言部分包括撰写论文的缘起、国内外相关学术研究、价值以及研究的方法和思路。正文部分由六章构成。第一章是梳理徽州祭祖活动的演变历程。宋元时期开始的以墓祭为主,墓祠与社祠相结合。明朝大规模的祠祭活动则逐渐代替了依附于社祭的墓祭,祠祭成为徽州各大宗族的主要祭拜活动内容。徽州的祖先祭祀在清代康乾时代达到了一个高峰,然而清朝后期的兵燹给徽州社会带来了极大的破坏,徽州祭祖活动一度衰落下去。随着社会环境和经济条件逐步恢复,清代徽州的祭祖活动再次复兴。第二章是分析了清代徽州祭祖的物质基础。主要内容包括祭祀财产的来源、流失以及管理和保护。清代徽州的祖先祭祀中,祭祀财产相当丰富,并且非常稳定。通过徽州宗族组织者的诸多努力,保护了处于流失过程中的祭祀财产,为徽州的祖先祭祀奠定了深厚的物质基础。第三章是本文的重点部分。作者以所搜集到的徽州祭祖文书为基础,按照祭祀的性质,将清代徽州的祭祖活动分成三类。祠祭是指在祠堂内由宗族组织的大规模的祭祖活动。墓祭是指在坟墓前由宗族组织的小规模的祭祖活动。会祭是以资金筹集的方式,以房派内某公为祭祀对象而组织的新型祭祖活动,更多的反映了徽州日常乡土生活的互助互惠。这三种方式都各有行程安排和仪式规定,也有着各自的功能和作用。第四章则是从上述的论述中概括清代徽州祭祖活动的时代特征。其一是统宗祭祖活动的加强,它反映了一种同族意识,即对本宗族或集团的忠诚和情感上强烈的认同感。其次是祭祖制度规约化的强化。清代徽州主要以规约的方式来统合宗族力量,这些祭祖规约对于族人有着一定的威慑力,也反映了宗族内部凝聚族人的主要方式。最后是祭祖民俗的乡土化。它侧重于乡村的娱乐活动和节日的时节习俗,同时也反映了民间信仰的多重渗透。第五章是从徽州内部的多种社会观念来看祖先祭祀与地方社会的互动。首先是在祖先祭祀对血脉承继的影响。其次是祖先祭祀与徽州地区风水崇拜之间的相互关系。最后是在多种观念影响下的祖先的神化。通过上述三种不同社会观念可看出祖先崇拜已经深刻地进入了人们的社会思维中。第六章是论文的结语部分。主要是对清代徽州祭祖活动的思想总结。通过对清代徽州祖先祭祀的文本考察,我们可以看出其是一种伦理道德基础上的功利追求,也是徽州地区地方精英们所追求的儒学理想世界的重要内容。更多还原

【Abstract】 During Song and Yuan Dynasties,great and earth-shaking historical changes had taken place in Chinese traditional patriarchal clan system.Clan governors had begun to strengthen the building and organizations of the clan.The changes had developed rapidly and the organization processes of the clan had become more perfect,especially after the reforms of rite and ceremony in Ming dynasty. The changes last late into Qing dynasty. Biggish changes had also happened to the organizations and activities of the clan,especially on the ancestor’s worship. On this research subject,the writer pays close attention to the ancestor’s worship in Huizhou area,concerns the economy,culture belief in Huizhou area and so on.The paper is made up of the introduction and test.In the intruoduction,the origin of the paper,the research at home and abroard of academic history about the clan in Huizhou area and the academic value and significance of the clan research are described systemically.The text is made up of six chapters.The first chapter is sort of the evolution of ancestors worship sacrificial activities of Huizhou area. The beginning of the Song and Yuan period dominated by sacrifice and renovate to the tomb (Muji),or build ancestral hall near the tomb.It was replaced by ancestral temple in Ming dynasty.The ancestors warship sacrificial activities reached a peak in KangXi and Qianlong periods,but the war of Qing dynasty later periods brought enormous damage to Huizhou area,the sacrificial activies declined that time.The ancestors worship revived again until the social environment and economic conditions gradually restored.The second chapter analyzes the material basis of ancestor worship in Huizhou. The main contents include the source of ritual property, loss and management and protection. the property of ancestor worship in Huizhou area is abundant and very stable. Huizhou clan govonors made the great efforts to protect the sacrifice of property, so in Qing dynasty ancestor worship sacrificial activities of Huizhou area had a solid material foundation. The third chapter is the key part of this article. The author collected the Huizhou-based instruments in ancestor worship, according to the nature of sacrifice, the sacrificial activities in the Qing Dynasty were divided into three categories. Ancestor worshiping in the ancestral hall is organized by the clan govenors. sacrifice and renovate to the tomb (Muji)is organized by a small scale activities.Capital club(Huiji) Will be offering a new way of raising funds to the ancestor worship and sacrificial activities of the new organization,it is a new style which reflected mutually beneficial of rural life in Huizhou. These three methods had their own arrangements and the provisions of the ceremony, also had their own features and functions.Chapter IV is outlined the sacrificial features of the times from the above discussion of the activities. The first is a strong feeling of identity with and loyalty to one’s tribe or group. Followed by the the strengthening of the sacred code in sacrificial system. In the Qing Dynasty the sacrificial activities accelerate the major integration of the clan power, these code of the clan has a certain statute of deterrence, but also reflects the main form of internal cohesion in the ethnic clan. Finally, the localization of ancestral customs. It focuses on entertainment and holiday villages season practices, but also reflects the folk belief of multiple penetration.Chapter V is from the view of variety of social attitudes of Huizhou to see the interaction of ancestor worship and local society. The first is under the concept of ancestor worship to see the inheritance of blood. Second,the relationship between Feng Shui and ancestor worship in Huizhou area. Finally, under the influence of a variety of concepts deified ancestors. Through the three different social attitudes,we can discoved that the ancestor worship has been deeply rooted into people’s social thinking.Chapter VI is the conclusion part of the paper. Mainly to the activities of the Qing Dynasty Huizhou ancestors in thoughts. By the study of ancestor worship in Huizhou, we can see it was not only an utilitarian seek which based on ethical pursuit,but also is an important part of Confucian ideal world which pursued by local elites.更多还原