岭南黄大仙信仰研究

【作者】 陈晨；

【导师】 牟钟鉴；

【作者基本信息】 中央民族大学 ， 宗教学， 2010， 博士

【摘要】 黄大仙信仰源起于晋代浙江金华,明末传入岭南后,逐渐成为岭南地区最具影响力的道教民间俗信之一。黄大仙信仰传入岭南后,与岭南社会和岭南文化有良好的交流互动,成功的地域化是它在岭南获得兴盛的重要原因。这同时也使岭南的黄大仙信仰与金华的传统相比较,呈现出不一样的特点。因此,现在学术界常用“岭南黄大仙信仰”这一名词指称黄大仙信仰在岭南发展的历史,以及所形成的地域特征等内容。为什么黄大仙信仰在岭南会如此兴盛?本文首先回顾岭南黄大仙信仰从初传、到发展、乃至兴盛的历史,然后在此基础上归纳总结它获得兴盛机会的原因。笔者认为,作为一种宗教,黄大仙信仰在岭南得以兴盛的原因,归根结底在于它满足了岭南人信仰的需求,适应了岭南人信仰的特点。它又是如何去把握岭南人信仰的需求和特点呢?文章试图从三个“融入”去剖析,即岭南黄大仙信仰的地域化——积极融入岭南文化,成功实现信仰文化的本土化；岭南黄大仙信仰的现实色彩——积极融入岭南社会,具有敏锐的社会触角和强烈的社会关注意识；岭南黄大仙信仰的时代感——积极融入时代,把握社会转型契机推进道坛的现代化转型。回答了黄大仙信仰在岭南得以兴盛的原因,文章试图提升一个层次,引入民族宗教学的视角,从汉民族信仰的角度切入分析黄大仙信仰在历史上得以长久保存和多次兴盛的原因。金华与岭南都是典型的汉民族聚居地,文章同样认为,黄大仙信仰把握住了汉民族信仰的特点,满足了汉民族信仰的需求是它多次得以兴盛的原因,黄大仙信仰身上因而也带有了典型的汉民族民间信仰的特点。笔者同样通过回顾黄大仙信仰发展的历史,从中归纳它鲜明体现汉民族民间信仰特点的特征,包括融合多种文化形式与内容、带上鲜明的地域特征和具备了模糊性的特点。笔者认为,岭南黄大仙信仰研究最具价值的内容,就是要去找寻它兴盛的原因。而它作为一种宗教信仰,兴盛的原因追根究底要从宗教学的角度切入去分析。纵观前人研究成果,一方面是把握住“兴盛”这一关键词展开的研究较少；二是对兴盛原因的考究多追溯到成功的地域化,而未深入到宗教信仰的根本。因此,本文试在前人的基础上,把握这两个角度的内容展开研究,这也可说是论文的创新点之一。1、皇帝封神在传统的汉民族社会是一种十分普遍的现象。相比官方宗教与正统佛道,皇帝敕封对于民间信仰的发展有更显著的推动作用。而从官方的角度去看,皇帝封神也是官方对汉民族庞杂的民间信仰进行宏观调控的独特方式。而这种调控方式是由汉民族传统的社会政治背景和宗教文化背景决定了的,带有其民族独特性。2、港台不乏有像啬色园这样成功实现现代化转型的佛道团体,考察它们成功转型的经验,慈善是实现转型的重要中介,通过发展慈善事业它们实现了道坛管理、传教模式的现代转型。从宗教团体到宗教慈善团体,慈善会否是促成传统佛道组织在新时期实现现代化转型的一条可能路径?慈善又能否带动宗教组织实现宗教观念和信仰文化等深层次要素的现代化转型?如果可能,宗教团体自身需要作怎样的调整?社会需要提供怎样的资源和环境?港澳台的经验,我们又能借鉴多少?啬色园的成功经验,无疑可以给我们启发。3、慈善是一种社会资源,需要社会有意识地去培育,使之形成一种社会风气和习惯。随着中国的发展,社会并不缺乏做慈善的能力,但仍然缺乏培育慈善资源的意识和机制。历史上,宗教组织一直是社会慈善资源的重要组成部分。但在大陆,宗教的敏感限制了宗教团体开展慈善活动的空间,这是一个遗憾。社会应该开放思想,挖掘宗教慈善资源的潜力,给予它们发挥作用的空间,这既能推动社会慈善事业的发展,也能促进宗教与社会的和谐发展。更多还原

【Abstract】 Wong Tai Sin Belief originated in the Jin Dynasty in Jinhua, Zhejiang Proyince.After incoming Lingnan in the late Ming dynasty,it gradually became one of me most influential Taoism Folk beliefs.Having full interaction with Lingnan culture and Lingnan society,it developed very fast mainly because of its successful localization.Compared to Jinhua’s tradition,Wong Tai Sin Belief in Lingnan takes on a different look.Therefore,now scholars usually use the term of "tLingnan’s Wong Tai Sin Belief’ to describe its development and characteristics in Lingnan.Why Wong Tai Sin Belief can be so popular in Lingnan society? Firstly,I review its history in Lingnan,and then sum up the reasons of its flourish.I think,as a belief,the reason of its flourish in essence is that it meets the belief needs of Lingnan people,and it adapts the belief characteristics of Lingnan people.How to grasp the belief needs and characteristics? I try to analyze from three kinds of "integration"——its localization,integration into the Lingnan culture；its feature of realism, imegrating into the Lingnan society；its sense of keeping pace with the times,integrating into the social transformation.After finding out the reasons of Wong Tai Sin’s flourish in Lingnan, the paper is intended to analyze the reasons of its many times flourish and its long-term vitality by introducing the perspective of Ethnology of religion. Both Jinhua and Lingnan are the typical regions of Han-ethnic. I also think that its flourish in essence dues to that it meets the belief needs of Han-ethnic and adapts to the belief characteristics of Han-ethnic. Therefore, Wong Tai Sin Belief features with Han-ethnic’s folk belief. By reviewing the development of Wong Tai Sin Belief in Jinhua and Lingnan, I also try to sum up the characteristics of Han-ethnic’s folk belief:the regions of the belief, the integration of different culture forms and content, and the ambiguity of the belief.I think the most valuable direction of the research on Wong Tai Sin belief is to look for the reason of its flourish. As it is a kind of belief in essence, we should find the reasons of its flourish from the perspective of religion. I try to combine these two perspectives to start my paper, and I think it is one of the innovation points of the paper.1.Emperors rewarding gods is a common phenomenon in Han-ethnic society in ancient times. Compared with Buddhism and Taoism, folk belief is promoted greatly by the rewarding. It is also a unique approach for official to manage folk belief. And this phenomenon was decided by the political culture and religious culture of Han-ethnic. 2. There are many religious groups like siksikyuen in HongKong and TaiWan, which successfully completed the transformation of modernization. Consider their experiences, charity is an intermediary. Is it possible that charity could contribute to the religious groups’modern transformation? Anyway, Siksikyuen’s experiences would make people think about that.3. Charity is a kind of social resources, which needs to be cultivated. As the development of China, the society is not lack of the ability to help vulnerable groups, but the awareness and the system to cultivate charity resources is still need to bring up. Religious groups are always the component of charity resources from ancient times to today. We should give them the space to play a role, which can promote the development of social charity, and also promote the harmonious development of religion and society.更多还原