圣地之争:试论伏羲信仰在当代的结构性传承——基于甘肃天水和河南淮阳的田野调查  

A Competition for Holy Land:On the Contemporary Structural Inheritance of Fuxi Belief Based on the Fieldwork in Tianshui,Gansu Province and Huaiyang,Henan Province

作　　者：张迪[1] ZHANG Di(Institute of Folklore,East China Normal University,Shanghai 200241,Chnia)

机构地区：[1]华东师范大学民俗学研究所,上海200241

出　　处：《兰州大学学报（社会科学版）》2020年第6期132-139,共8页Journal of Lanzhou University（Social Sciences）

基　　金：国家社会科学基金重大招标项目“中国神话资源的创造性转化与当代神话学的体系建构”(18ZDA268)。

摘　　要：民间信仰依托于具象的物质景观进行传承,通祀一神的空间主体之间通过相互交往形成该神灵信仰的祭祀网络。尝试将民间信仰空间主体间的关系分为分散型、祖分型和结构型三种,并以伏羲信仰的当代复兴为例,阐释了民间信仰空间主体间结构型关系形成的动因和机制。作为伏羲文化传承的当代中心,天水与淮阳两圣地都对公祭大典进行了文化生产和传统的再发明,新的官方祭祀典礼由于对民间传统的适应性差异而走向完全不同的两种结果。以地方发展为宗旨策略性地选择叙事重点作为论述正统性的依据,促使伏羲作为神灵的身份认同分化,其信仰功能也发生了地域分工,两地的空间信仰主体最终形成了结构型的庙陵关系。The folk belief is inherited relying on concrete material landscape,and the sacrificial network of the belief is formed by interactions among space subjects worshiping same the gods.This paper tries to divide the relations among space subjects of folk belief into three types,i.e.,the dispersed type,the ancestral type and the structural one,and takes the contemporary revival of Fuxi belief as an example to demonstrate the reason and mechanism of forming the structural relations among the space subjects of folk belief.As holy lands and modern centers of inheriting Fuxi culture,Tianshui and Huaiyang reinvented the cultural production and tradition of public sacrifice ceremony,and the new official sacrifice ceremonies have brought about two different results due to their different adapting abilities to the folk tradition.Targeting at the local development,the two places strategically choose the narrative focus as the basis for the discussion of their legitimacy as holy lands.This results in the differentiation of Fuxi’s identity as a god and the geological division of the function of the belief.The space subjects of the belief in these two places have finally formed a structural temple-mausoleum relation.

关 键 词：伏羲 民间信仰 空间主体 庙际关系 民间仪式 文化生产 甘肃天水 河南淮阳 

分 类 号：I0[文学—文学理论]