寺廟進村－閩西四保的寺廟、宗族與村落（約14-20世紀）

Temples Entered Villages: Temples, Lineages and Villages in Sibao, Western Fujian (ca. 14th-20th Centuries)

劉永華(Yonghua LIU)

《歷史人類學學刊》 16卷1期 (2018/04) Pp. 1-38

摘要

本文試圖通過梳理歷史上閩西四保地區的寺廟修建活動和寺廟步入當地村落的歷史進程，揭示寺廟和神明對於不同時期四保社會的意義，探討神明祭而且與地域社會之間的動態關係。從宋元時期至明代中葉，四保的儀式社會實踐主要圍繞佛教寺院、地方神廟、社壇和厲壇及功德寺進行，這些寺廟和神壇主導著當地鄉村的象徵生活和社會生活。明中葉以來，在明清王朝推行的鄉村統治制度、禮下庶人、鄉村經濟的商業化、地方權力角逐等多種因素的交相影響下，四保社會發生了一系列變動，具體體現為:宗族組織的興起、神壇的分化、村廟的普及、跨村落聯盟的興起和神明會社的湧現等。在這些變動的影響下，寺廟與地域社會之間的關係開始發生重大轉變。從15世紀中葉起，在士大夫和地方精英的推動下，四保宗族啟動收族實踐，此後至18世紀末，宗族逐漸在當地普及。隨著宗族的普及，祖先祭紀從寺廟剶離出來，轉移到祠堂舉行，同時，親屬關係成為動員社會資源、重組社會關係最重要的「語言」之一。儘管如此，明代中葉以前建立的以寺廟為中心的社會框架基本延續下來，但其地位和社會內容發生了一定程度的改變。在宗族興起的同時，四保寺廟與地域社會之間的關係也出現了種種變動。從明中葉至土改前夕，當地寺廟數量劇增，寺廟與村落社會的關係越來越密切，部份寺廟與村落逐漸結合，成為界定村落邊界、建構和強化村落認同的宗教象徵，從而出現筆者稱之為寺廟進村的歷史進程，現代意義上的祭祀圈開始普遍出現。寺廟還藉由為跨村落聯盟和宗族內部的人際網絡提供儀式社會框架，深刻地介入鄉村生活當中。最後，一個以寺廟為中心的村落社會形成了。

關鍵字

祭祀圈 ； 宗族組織 ； 村落 ； 村落聯盟 ； 神明會 ； 明清

並列摘要

By reconstructing temple-building activities and the historical process of temples entering villages in the Sibao region, western Fujian in the late imperial period, this essay examines the evolving meanings of temples and deities to the Sibao society and the cbanging relationship between temple-centered rituals and the local society. From the Song and Yuan through the mid- Ming, the ritual- social practice in Sibao centered around four types of religious sites: Buddhist monasteries, local temples, altars of the soil and orphaned souls, and kinship-based chapels. Rituals performed at these sites dominated the symbolic and social life of the region. However, under the combining influence of the implementation of imperial rural institutions, popularization of Confucian rituals, commercialization of rural economy, and competition among local powers, a series of social changes took place from the mid- Ming onward, including the rise of lineage organizations, division of altars, popularization of village temples, rise of village alliances, and the emergence of god- worshipping societies. As a result, the relationship between temples and local society was modified accordingly. Since the mid-fifteenth century, in the efforts of gentry and local elites, Sibao witnessed a process of lineage building that lasted over three centuries. By the end of the eighteenth century, lineage organizations with ornate ancestral halls and written genealogies became popular. Ancestral rites started to be performed at ancestral balls rather than temples, and kinship became one of the most important ＂languages＂ to mobilize social resources and reorganize social connections. Nevertheless, the temple-centered social framework established before the mid-Ming continued to exist, while its status and social content underwent some remarkable changes. While lineage organizations were gaining importance, the relationship between temples and local society also witnessed a series of changes from the mid-Ming until the eve of land reform in the early 1950s. During this period, the number of village temples rocketed, relationship between temples and village society tightened, and some temples combined with villages and became key symbols to define village boundaries and to construct and highlight village identity. The changes initiated a process which the author calls ＂temples entering villages,＂ and temple-defined ritual-social space (jisi quan) became more common. In addition, temples also provided ritual-social frameworks for inter-village alliances and intra-lineage/village interpersonal network, and thus played a vital role in the rural social life. Finally, a temple-centric village society was in place.

並列關鍵字

religious sphere ； lineage organizarioo ； alliance ； god- worshipping society ； Qing dynasties