江南道教地方化模式研究——以净明道在江西丰城的流传为中心  

A Study of the Localization Mode of Taoism in the Region South of the Yangtze River——Centered on the Spreading of Jingming Sect of Taoism in Fengcheng of Jiangxi

作　　者：焦玉琴[1] JIAO Yu-qin(School of Chinese Minority Languages and Literatures,Minzu University of China,Beijing 100081)

机构地区：[1]中央民族大学中国少数民族语言文学学院,北京100081

出　　处：《中央民族大学学报（哲学社会科学版）》2018年第4期38-44,共7页Journal of Minzu University of China(Philosophy and Social Sciences Edition)

摘　　要：道教的生命力在于它总是能够与不同时代、不同地域、不同习俗的社会生活相融合、相适应,从而获得丰富的内涵和广阔的空间。净明道许逊信仰在丰城市浒山庙这方土壤遭遇太爷公(即都天大帝)崇拜,通过与地方血缘群体的结合而与地方信仰深度相融,不仅将净明道统深深植入民间社会,而且将地方崇拜纳入自己的信仰体系,扩展了许真君祭祀圈。另一方面,民间性的浒山庙太爷公崇拜亦凭借这种"攀附"关系获得归属感以及更高层次上信仰身份的认同。江南地区道教的这种地方化过程,是理解道教与中国社会关系的根本入手点,亦是导致中国宗教具有弥散性、草根性及驳杂性等特点的重要原因。The vitality of Taoism lies in its integration into and adaptation to different times,different regions and different customs in social life,so as to become rich in connotation and broad in space. On the soil of Hushan Temple of Fengcheng,belief in Xu Xun of Jingming Sect encountered the worship of Taiyegong（ the emperor of heaven）. Through combination with local blood group,it was deeply integrated with the local belief,which not only implanted Jingming Sect deeply into the society,but also incorporated local belief into its own belief system and as a result,expanded Xu Xun＇ s ritual circle. On the other hand,the folk worship of Taiyegong at Hushan Temple gained the sense of belonging and religious identification at a higher level by means of this ＂climbing＂relationship. The localization of Taoism in the region south of the Yangtze River provides a starting point for the understanding of Taoism and Chinese social relations,and it is also the main reason for Chinese religion to have characteristics such as dispersivity,grass-roots and impurity.

关 键 词：净明道 许逊信仰 地方化 浒山庙 太爷公 

分 类 号：B958[哲学宗教—宗教学]