【作者】 彭维斌；

【导师】 吴春明；

【作者基本信息】 厦门大学 ， 人类学， 2009， 博士

【摘要】 民间信仰是中国东南地区社会人文的重要组成部分。东南民间“万物有灵”的自然崇拜与“好巫尚鬼”的救生巫神崇拜内涵中有诸多不同于中原北方汉人民间信仰的特异现象。长期以来,东南地区民间信仰的特异现象并没有得到应有的关注,多数学者认为它们是中原华夏、汉民族的宗教文化传播到东南之后变异的结果。然而,随着考古所揭露的东南土著民族原始宗教内涵的不断认识,我们注意到,现代东南“汉民”社会民间信仰中的这些特异现象与史前、先秦东南土著原始宗教的诸多内涵相同,二者有一脉相承的关系。近现代东南土著后裔各族群的民族志资料也显示,其传承于土著先民的传统宗教文化与东南“汉民”社会民间信仰文化有着不容忽视的共同性,它从一个侧面证明,东南民间信仰有着深厚的土著文化基础。东南民间信仰土著性问题的提出突破了汉文化一统演化论的视野,从跨文化的角度考察民间信仰文化,通过考古学、历史学、民俗学、人类学的整合研究,在纷繁复杂的东南民间信仰文化中区分土著越人的基层文化与客来汉人的上层文化,追溯从土著的“万物有灵”和“好巫尚鬼”到东南“汉”人复杂多样的自然崇拜和发达的“救生”神灵的历史过程,理顺其传承与变迁,构建从土著越人原始宗教到东南“汉人”民间信仰历史发展的知识框架。首先,以考古发现与文献记载相结合的方法,分析先秦两汉时期百越先民鸟、蛇、青蛙、虎、水生物、天空、太阳等自然图腾崇拜,以及鬼魂信仰与原始巫术相结合的宗教文化内涵,探索东南民间信仰的土著宗教基础。其次,以民族志材料为主,结合田野调查与历史文献资料,研究东南土著后裔畲、黎、壮、高山族等各族群的传统宗教内涵,分析其传承于土著先民的鸟、蛇、青蛙、盘瓠、水生物、太阳、树木、石头等自然图腾崇拜,以祖先鬼、祖先神为核心的鬼神信仰和沟通人神的巫术,从一个侧面探讨东南民间信仰文化的土著文化来源。再次,东南“汉民”社会民间信仰文化的“地层学特征”的分析,以人类学的民间信仰文化分层理论为指导,研究东南“汉民”社会的民间信仰不同内涵的来源、性质,分析不同类型的族群文化特征,从民族史角度看待民间信仰的历史与文化分层,并分析文化分层的原因。最后,探讨东南民间信仰中土著宗教文化传承的“人地关系”,分析史前土著原始宗教到现代土著后裔各族群传统宗教、东南“汉人”民间宗教信仰文化传承、变迁以及分层存在的特征,从而揭示东南民间信仰的基层和主体文化与东南土著民族原始宗教一脉相承的文化史实。更多还原

【Abstract】 Folk religion is the important aspect of social culture in South-East China, where the nature worship and the belief of ghosts and gods are popular and special. The folk religion in South-East China is different from it in North Plain in many aspects. But these differences have been ignored for a long time because most scholars considered them to be the transformation of Han nationnality’s religional cuture of North Plain. With the increase of new findings of the aboriginal religion in South-East China by prehistorical archeological work, people have recogniced that the folk religion in South-East China has many common with the aboriginal religion here. In fact, they come down in one continuous line. The modern ethnography of the descendants of aborigines in South-East China also play an important side role in revealing that their traditional religion has many common with the folk religion in South-East China, which give a side view to observe the profound aboriginal base of folk religion in South-East China.It’s a new research into aboriginality of folk religion in South-East China by a cross-nation-culture beyond Han-nationality’s view. The brightness of the article is distinguishing the basic culture of abrigines and the superculture of Han immigrants, and finding the transitional history from aboriginal religion to folk religion in South-East China by the co-research of archeology, history, folklore and anthropology.Firstly, the article gives an analysis in aboriginal religion before Qin Dynasty and Han Dynasties, so that can search after the aboriginal religion base of folk religion in South-East China by means of archeology in combination with history.Secondly, on the base of enthnography in combination with field research and historical documents, the article analysizes the traditional religion of the aboriginal descendants, in order to give a side view to observe the profound aboriginal base of folk religion in South-East China.Then, the article emphasizes on the analysis of Han society’s" folk religion in South-East China, and tries to distinguish their different origins and characteristics by means of cultural stratigraphy. Then it studies the historical and cultural Stratigraphy of folk religion in South-East China and the reason of it.Finally, the article talks about the natural and cultural enviroments in which the aboriginal religion had come down into the traditional religion of aboriginal descendants, and folk religion of "Han society’s" in South-East China. The research on characteristics of subsistence, change, stratigraphy of aboriginal religion in folk religion in South-East China reveals the fact that the basic and main cultural contents of folk religion in South-East China come down in one continious line with the aboriginal religion.更多还原