- 期刊
現代都市中道教廟宇的轉型－從村廟到道觀：以廣州市泮塘鄉仁威廟為個案
The Daoist Consecration of the Renwei Temple (Guangzhou): From a Village Shrine to a Daoist Temple
摘要
中國地方廟宇不僅在鄉村社區裏為居民提供民間神明的祭祀和崇拜，以及舉行大規模的神誕醮儀、酬神演戲和遊神巡境等活動，兼且更為所在社區的公共生活和地方文化發揮協調、整合和團結的功能。隨著中國現代城市的不斷擴大和市場經濟的快速發展，原有存於中國傳統鄉村的兩個主要祭祀組織－以宗族為組織的祠堂和地域坊里為組織的民間神廟，都受到不同程度的負面衝擊，原有的宗族和社區的整合意義不斷淡化。自明清以來，供奉北帝（又稱真武、玄天上帝）的民間村廟遍及各處鄉村。北帝崇拜是明清時期珠江三角洲地區最主要的民間信仰之一。過去，已有許多歷史學者對明清時期遍及珠江三角洲地區各處鄉村的北帝祠廟作出了分析，提出北帝作為官方認可的正統化神明如何在民間祠廟崇拜得到改造和傳佈，以至如何形成為一種地方文化傳統。不過，本論文認為尚有待探討的問題還有：北帝崇拜是否只可以從國家意識形態標準化神明崇拜的角度，考察它如何被地方社會接受並轉變為一個民間神的過程呢？珠江三角洲地區的北帝信仰只是屬於地方性的民間神崇拜嗎？本論文認為廣州地區北帝信仰之成為一種重要的民間信仰，除了是官方祀典正統文化規範向地域滲透的結果之外，這也是道教本身的北帝信仰、科儀和北帝符咒道法起了重要推動的一個結果。本論文以廣州市荔灣區泮塘鄉仁威廟（古稱真武廟或北帝祖廟）的個案為例，探討其如何以一座歷史傳統久遠的村廟而轉型為廣州市道觀的歷史過程。仁威廟的歷史發展，明確顯示了隨著中國農村地區的現代城市化發展，傳統村落社區的神明祭祀組織對於其所在社區的整合意義的改變。但另一方面，從2003年起，泮塘鄉仁威廟從村廟轉型為正式登記的道教活動場所後，就成為廣州道教協會轄下的一座宮觀，並由廣州三元宮的道士來主持管理廟內所有事務和儀式活動。從前鄉裏有耆老會，主持廟裏大事和廟誕期間的活動，現在則要嚴格根據道教活動場所管理辦法進行管理。
並列摘要
Local Chinese temples are places for the village community not only to worship their popular gods and ancestors but also to hold large scale sacrificial ceremonies for the deities' birthdays, organize various activities like plays and shows to thanks the deities, and processions and circumambulations of the deities' statues around the village. Above all they contribute to community life and the manifestation of a local culture, functioning to assemble and rally the people. Due to the rapid growth and expansion of urban areas as well as the fast economic development of China, only two organized forms of traditional worship now survive in Chinese rural areas. While one form of worship is organized by the patriarchal clans at their ancestors' shrines, while the other is related to the popular temple of the area. Both types of worship activity have suffered to different degrees from the transformations that have affected contemporary China, and the integration of the worship activities of the patriarchal clan into rural communities has weakened. On the other hand, since the Ming and Qing dynasty, the worship of the Northern Emperor Beidi (also called the True Warrior or the Mysterious Celestial Emperor) has spread far and wide in popular village temples. In the Pearl River Delta region, the worship of the Northern Emperor was one of the most important beliefs during the Ming and Qing dynasty. Many scholarly historical studies have been published on the Pearl River Delta during this period and the development of local temples dedicated to the worship of the Northern Emperor. Those studies demonstrated that the dissemination of the worship of the Northern emperor in rural areas was related to the fact that the government considered this deity as belonging to the list of orthodox deities. This recognition thus helped forge a local cultural tradition centered on the deity. The present article, however, argues that further inquiries need to be done in order to determine the factors involved into the wide spread of worship of the Northern Emperor. Is the accreditation of the Northern Emperor by the government as an orthodox deity the strongest reason that contributed to its development? How was the deity accepted and transformed into a popular god by the local communities? Does the worship of the Northern Emperor represent a regional characteristic of popular religion of the Pearl River Delta region? The worship of the Northern Emperor in the Guangzhou area does contain the characteristics of an important popular belief. Furthermore, independently from the influence of an orthodoxy of worship promulgated by the government, the local culture also had a strong impact on the dissemination of this belief system. As a consequence, the development of this worship was influenced by Daoist talismanic and incantatory practices, which spread around the worship of the Northern Emperor. The present article takes as example the case of the Renwei temple (formerly called the True Warrior temple or Northern Emperor temple) in Pantang village in the Lizhi district of Guangzhou. The study focuses on the historical process involved in the transformation of this rural popular temple into a Daoist temple of the city of Guangzhou. The analysis of the history of this temple clearly demonstrates that, in pace with the rapid transformation of China's rural areas, worship at popular temples integrates with the communities around them and adapts to changes and urbanization. Since 2003, the Renwei temple's status has changed from that of a village temple into an officially registered location for Daoist activities under the jurisdiction of the Guangzhou Daoist association; the temple is now supervised by the Daoist abbot who was trained in the Sanyuan gong, who manages all the affairs of the temple as well as ritual activities of worship. Originally managed by the local old people's association who were in charge of internal affairs and organization of popular festivals for the deity’s birthday, the temple is now directed by the city's Daoist association.