巴蜀地区的“小神子”信仰及其文化谱系  

On the Belief and the Cultural Pedigree of “Xiaoshenzi”in Bashu Area

作　　者：朱和双[1] 

机构地区：[1]楚雄师范学院民族学与人类学研究所,云南楚雄675000

出　　处：《西华大学学报（哲学社会科学版）》2013年第2期1-7,共7页Journal of Xihua University(Philosophy & Social Sciences)

基　　金：国家社科基金西部项目"阿昌族巫蛊信仰的现代变迁研究"(项目批准号:07XZJ010);云南省教育厅科学研究基金项目"阿昌族巫蛊信仰的人类学研究"(项目批准号:6Y0116E)阶段性成果

摘　　要：从明朝初年开始,大批汉族移民跟随远征的军队从江浙一带进入到西南地区,随之带来的邪恶神灵(如五通神等)被当地原住民贬称为"小神子"。在不同的族群文化和民间宗教快速嬗变的过程中,小神子也逐渐演化成为一种无意识的集体信仰。据说其神性与一般的主神不同,虽然它能给主人家带来数不尽的财富,但若有人对之稍有不恭,它便行捉弄害人之事。因此普通村民对它都存有敬畏心理。在民间传说中人们又不断添加进去一些想象和诬蔑的成分,最终使得小神子被妖魔化成为地道的恶神。Because of the influence of Han immigrants＇ belief customs which came from regions south of the Yangtze River, the diffused religion of ＂Xiaoshenzi＂ had been associated with Bashu regional original residents since Ming and Qing dynasties. In fact, socalled ＂Xiaoshenzi＂ is an imagined venomous demigod in ancient legend, which came from imagining the relations between the cause of wealth, sex, illness and the witch behavior. According to the folk stories collected in Siehuan province and Chongqing city, ＂Xiaoshenzi＂ was regarded as the god of wealth which can make the rich get richer, and as fiend try to break anything sometimes. The family support ＂Xiaoshenzi＂ could never be good people and used to scare villagers. Now the rumor of burning house still prevails in the countryside, and can be discussed only in private.

关 键 词：巴蜀地区 “小神子” 历史记忆 民间传闻 文化谱系 

分 类 号：K892.471[历史地理—民俗学]