田野调查所见华北碧霞元君信仰的几个问题  

Several Problems in the Belief of Bixia Yuanjun in North China Found in Fieldwork

作　　者：李俊领[1] 

机构地区：[1]中国社会科学院近代史研究所

出　　处：《民俗研究》2018年第5期60-66,共7页Folklore Studies

摘　　要：自近代以来,碧霞元君信仰在华北地区呈现出三个重要的特征:第一,民国时期北京的碧霞元君信众在立碑题名时摒除自娱与自贱观念,其中少数女性信众开始使用新式姓名;第二,20世纪90年代,河北宁晋天仙观出现明代李太后对主神碧霞元君的"夺祀";第三,目前河北民间信仰中的碧霞元君与三宵娘娘混淆的现象更为突出。这些现象表明,依托国家政治体制进步,近现代华北民众的主体性渐趋增强,他们按照自己的日常生活逻辑,使碧霞元君信仰习俗呈现多元路径的演进态势。未来的华北碧霞元君信仰研究似可关注制度与日常生活的分析维度,以增强研究的立体感与解释力。Since the modern times,the belief of Bixia Yuanjun in North China has presented three important characteristics:first,during the Republic of China,the pilgrims of Bixia Yuanjun in Beijing removed the concept of self-entertainment and self-disparagement,and a few female pilgrims began to use new names;second,in the1990 s,it appeared that Empress Dowager Li in the Ming Dynasty contested the worship with Bixia Yuanjun in Tianxian temple in Jingning,Hebei Province;third,the confusion of Bixia Yuanjun and Sanxiao Niangniang in folk belief in Hebei is more prominent now.These phenomena show that,relying on the progress of the state's political system,the subjectivities of the popular in North China have been gradually increasing.And according to the logic of their own daily life,they make the belief of Bixia Yuanjun trend in multiple paths.The research on the belief of Bixia Yuanjun in North China in the future may focus on the dimensions of institutions and daily life to enhance the three-dimensional sense and explanatory power of research.

关 键 词：华北 碧霞元君 三霄娘娘 日常生活 

分 类 号：B933[哲学宗教—宗教学]