海神信仰的“叠合认同”建构——基于山东周戈庄村“龙王-妈祖”信仰的调查  

The Construction of“Adhesive Identities”in Sea God Worship:Based on the Investigation of“Dragon King-Mazu”Belief in Zhougezhuang Village of Shandong Province

作　　者：宋宁而 宋枫卓 SONG Ning’er;SONG Fengzhuo(School of International Affairs and Public Administration,Ocean University of China,Qingdao 266100,China)

机构地区：[1]中国海洋大学国际事务与公共管理学院,山东青岛266100

出　　处：《南海学刊》2020年第4期98-107,共10页The Journal of South China Sea Studies

基　　金：国家社会科学基金重大专项项目(19ZDA172)。

摘　　要：田横祭海节举办地周戈庄村的海神信仰存在着多神共存的现象,供奉本地海神龙王和外来海神妈祖的两座庙宇毗邻而立,且庙宇的外观与内部格局设计以及所受香火基本对等。以结构化理论视角看海神信仰的“叠合认同”,多神共存的信仰结构既是信仰者能动性认同的“制度化”结果,又是信仰认同得以实施的中介,两者之间具有辩证的“结构二重性”。人们对神灵的祭拜行为是在特定社会系统中实施的,是结构化的行动;同时,信仰体系是动态化的行动建构的结果,是行动化的结构。在沿海渔村的现代化进程中,行为对结构的改造与结构对行为的适应所构成的互动影响着海洋文化的传承。Many gods coexist in worshiping sea god in Zhougezhuang Village where Tianheng Sea Sacrifice Festival is held.Dragon King,a local sea god,and Mazu,a non-local sea god,are both worshipped in the neighbouring temples to receive incense from villagers.There is no difference in position and interior design between the two temples,and the incense they receive is basically equal.From the perspective of Structuration Theory,the worship system of multiple gods coexistence is not only the“institutionalized”result of the initiative identification of believers,but also the intermediary for the implementation of belief identity.There is a dialectical“structural duality”between them.People’s worship to god is implemented in a specific social system and is a structured action.At the same time,the belief system is the result of continuous behavior construction and is an action oriented structure.In the modernization of coastal fishing villages,the interaction between the transformation of behavior to structure and the adaptation of structure to behavior will affect the inheritance of traditional marine culture.

关 键 词：海神信仰 叠合认同 结构二重性 结构化理论 

分 类 号：B933[哲学宗教—宗教学]