屯堡家神祭祀的起源与变迁——四川冕宁的案例  

The Origin and Change of the Sacrifices to the Family God in Tunpu:a Case in Mianning,Sichuan

作　　者：龙圣[1] Long Sheng(Advanced Institute of Confucian Studies,Shandong University,Jinan Shandong,250100)

机构地区：[1]山东大学儒学高等研究院,山东济南250100

出　　处：《宁夏社会科学》2018年第4期234-242,共9页NingXia Social Sciences

基　　金：教育部人文社会科学研究青年基金项目"明清屯堡社会变迁研究--以四川冕宁为中心"(项目编号:13YJC770035);山东大学人文社科青年团队项目(项目编号:IFYT15015)的阶段性成果

摘　　要：四川冕宁屯堡中的家神祭祀习俗源自长江中下游地区,由明初开辟西南边疆的卫所军事移民传入,并在仪式、神堂格局等方面延续了其原籍地祭祀家神的诸多特点。与此同时,在长期的历史发展过程中,冕宁屯堡在祭祀家神时对四川当地的坛神信仰及其仪式加以创造性的吸收和改造,发展了一套新的家神祭祀习俗。冕宁屯堡家神祭祀的起源与演变过程表明,自明初以来形成的屯堡社会并非孤立、隔绝和停滞的"文化孤岛";屯堡社会考虑到自身的利益,也会适时地、主动地吸纳其所在区域的本土文化,以实现"在地化"的发展。The custom of sacrifices to the Family God in Tunpu of Mianning in Sichuan was introduced from the middle and lower reaches of the Yangtze River by the military emigrants who came to the southwest in the early Ming Dynasty. The Family God of Tunpu in Mianning continued some similar characteristics of the native place in the sacrifices. Nevertheless,this doesn＇t mean that the sacrifices to the Family God in Tunpu haven＇t changed in history. Instead,it had formed new sacrificial customs when it absorbed the sacrificial customs to the Temple God in Sichuan. This case shows that Tunpu society formed since the beginning of the Ming Dynasty isn＇t an isolated and stagnant ＂ cultural island＂. Considering its own interests,the Tunpu society also timely and actively absorbs the localculture so as to realize its localizational development.

关 键 词：家神 坛神 屯堡 冕宁 

分 类 号：G112[文化科学]