摘要
20世纪80年代以来,中国各地出现了"寺庙重建"的热潮。虽然可以说寺庙是一个超然脱俗、世外桃源般的宗教信仰场所,但它同时也是一个特定时间和空间之下凝结着多种力量的社会组织。"寺庙重建与地方社会的关系"是一个值得进一步思考的问题。为了说明这一问题,本文以位于江苏南部地区的J村为个案,透过J村寺庙重建的详细过程,以及J村寺庙内部的组织结构和外部的各种力量分析,探讨了许多J村社区的历史与现实之间的关联、国家与地方之间的张力、文化与经济之间的互动。从理论意义上讲,一方面,寺庙重建与地方社会有着不可分割的联系;另一方面,寺庙重建早已超出地方社会的范畴,新兴力量的嵌入使得乡土逻辑日渐消解,寺庙事实上成为一个复杂的多面体。从实践意义上讲,大量田野材料亦提醒有关部门,寺庙重建中的法律法规很不完善,改进管理已经刻不容缓。
Since the 1980 s,there has emerged a phenomenon of temple rebuilding in China. In order to understand this,many researchers discussed from the perspectives of politics, economy and religion. Meanwhile,sociologists and anthropologists connected it with local tradition,collective memory,culture capital and country power. Though all of these researches inspired us greatly,most of them did not pay attention to the specific temples and the micro aspects of the temples. As to the scholars who are really concerned about the specific temples,they usually ignored role of the local history in temple renewal or exaggerate the use of renewed temple in expressing traditional local culture. For all of these,it is necessary to further explore the relationship between the temple renewal and the local society.The temple is not so much a place of transcendent and idyllic religious belief as a social organization with multiple forces congealed under a specifictime and space. To explore the phenomenon of "temple reconstruction"and focus on the micro aspect,"the relationship between temple reconstruction and local society "is a question worth further thinking. To illustrate the problem,in the southern Jiangsu J village as a case,through the detailed process of J village temple rebuilt,through J village temple,the internal structure and external forces,we can discern many J village community of connection between history and reality,the tension between national and local,the interaction between culture and economy. That is to focus on four aspects of the village temple reconstruction of the detailed process. In the first aspect,what is the basis and motivation for the reconstruction of temples? What kind of forces and ways have led to the re-emergence of temples in villages that have disappeared for nearly four decades? In the second aspect,when did the state power start to intervene in the temple of village J,how did this power intervene,and how did this force change the temple of village J. Thirdly,how the temple of J village interacts with the people of the village,and how the temple organizers,believers and pilgrims understand and use this temple full of gods and spirits. Fourth aspect. Under the logic of economic operation,J village temple maintains its survival and continuity in local communities,and does this logic bring new changes to the temple?Starting from the actual problem to J village temple as a case,through detailed investigation J village temple reconstruction process of local society,the national policy,the market economy,and many other factors play a different role to strive to answer "temple reconstruction and local society what relationship"such a important problem though brief but is not yet clear. The answer to this question has two meanings. On the one hand,it helps us better understand the situation and direction of the temple that is being rebuilt now. On the other hand,it can also help us better understand the specific nature of local society as the carrier of temples.If we try to understand a country temple rebuilt,there is a need to focus first on new ly built temples and the local community are important links between history,then we can further to discuss,the history of the local community is how to in modern covered with gradually,and in turn howagain in modern society have been converted to a part of real life. The community background is the starting point for our investigation of the restoration of temples,but the problems faced by temples are more than just the "collective memory "of the community. In comparison,the recognition of the state and the acquisition of legitimacy may be more important for the objective existence of temples. Centering on the use of "power technology "and the marginalization of "local"carriers in the process of the "legality "of temple in village J,the author implicitly proposes that the temple has undergone profound changes. This chapter actually continues this problem by analyzing how the temple of village J,which has been changed,interacts with the villagers and the wider public from the perspective of "ritual activities". In my opinion,only by examining these activities can I deeply understand the significance transformation and realistic function of this temple.This paper reexamines the relationship between temple reconstruction and local society and comes to a central conclusion. Namely : the reconstruction of J village temple is indeed related to the history of local society,but as far as the current situation is concerned,this temple cannot simply be regarded as the physical embodiment of the original cultural structure of local society. In fact,the returning gods are experiencing unprecedented changes with the local society of village J. In this process of change,the power of the state,the logic of the market and the role of the individual are constantly rising. Therefore,the temple produces a set of self-rules that maintain the daily operation,and the imprint of its original local society is constantly disintegrated.As a case study,the fieldwork and the conclusions in this paper inevitablyshow some particularities. Nevertheless,the author still believes that the stories happening in J village can help us to understand the relationship between temple renewal and local society better. Based on the field materials,the foundation for the reconstruction of the temple in village J is the combination of community history,emerging wizards and folk authority. These three apparently refer to the category of "local communities". In other words,the J village temple rebuilt in 1995 is a reflection of the history of the "local community "in contemporary society,and the "local community " has the ability to organize itself to reproduce the "past "in specific situations. Since then,under the planning of national policies,the temple of village J has undergone profound changes. From the superficial level,J village temple changed from "master temple"to "Y temple"in order to gain institutional legitimacy in identity. From a deeper level,just behind the identity transformation,the organizers of temple is not the original folk authority within the scope of "community "changes to "far ability breakthrough community "of the newelite,in at the same time,the wizard master these symbols,the main carrier of the "local " also constantly to the marginalized. With the"institutionalized religion"status,the temple of J village has gone far beyond the activity scope of the community and can no longer be simply treated as a historical reflection of the local community. At the same time,for different groups,J village temple actually presents different meanings and functions. For believers,temple is a sacred field of self-redemption and life significance. For pilgrims,temples are a mysterious force for seeking solace and solving practical problems. For temple organizers,temples are more like religious tools that cater to demand and achieve power penetration. Continuing the horizontal analysis of the daily activities of temples,if "ritual practice"is the external representation of the transformation of the meaning of temple in village J,then"economic interests" is the internal motivation for the transformation oftemple in village J. The fact of objective existence tells us that under the overall embedding and strong domination of secular interests,the mechanism that facilitates the daily operation and continuous expansion of J village temple today is no longer the local collective memory of the "master temple"period in the past. Although the temple of village J is still full of incense and magnificence,its norms and values no longer constitute the meaning identity of local society,and it has been reduced to an arena of interests under the protection of institutional religion.Through the investigation of four closely related dimensions,the following basic conclusion is drawn: the foundation of the temple of village J that was rebuilt in 1995 is the combination of collective memory,ritual experts and folk elites,whose essence is the reflection of the history of local society in contemporary society. However,the history of local society is only the logical starting point for the re-establishment of J village temples. In the subsequent process of seeking legalization,the embedding of power technology has potentially changed the nature of temples. Since 1998,the original carriers of local society in temples have been marginalized. At the same time,the temple of village J actually presents different meanings and functions to different people. For believers,temple is a sacred field of self-redemption and life significance. For pilgrims,temples are a mysterious force for seeking solace and solving practical problems. For temple organizers,temples are religious tools that cater to demand and manipulate ritual practices. Not only that,in under the powerful control of secular interests and market economy,"the temple is for the money,money is for the sake of temple "has become the basic logic of the operation of the J village temple economy around contained the logic of profit opportunities,temple of internal and external forces are involved in the struggle for interests,as a result,the temple on the surface is still expanding,but essentially is increasingly alienated from the villagecommunity.In this dissertation,the author bases the investigation and study on J village that in South Jiangsu Province and designs four dimensions to observe the temple renewal in this village. The first aspect is about why and how the temple was rebuilt,that is,what is the original motivation of the rebuilding. The second concerns when the country power interfered and what has resulted from this power. The third involves villagers interacted with the rebuilt temple and how they understood the ritual practice of that temple. The final point is about the economy logic and operation that maintain the temple to survive and expand in village and about whether this kind of logic has brought forth new changes.By this detailed ethnography,we can see that the rebuilding of the temple at J village in 1995 is a reflection of local history and combination of collective memory,power of shaman and popular authority. However,in the process of entering of country power and seeking for legality,that temple experienced a great turning and all of the local vectors have been marginalized since 1998. As to now,the temple means differently to various villagers. It represents scared field to those devout Buddhists,mysterious power to those daily pilgrims,and ritual tool to those temple organizers. In order to attract more pilgrims,"temple is for money,money is for temple"has been the main principle of the temple organizers. Because of the profitable chances hiding in this principle,internal monks and external cadres of this renewed temple are all scrambling and all of these at last make this temple aliened with J village greatly.The field materials presented in the case study of ethnography based on the observation participation and the relevant conclusions drawn from it inevitably have its particularity. It provides enlightenment for better understanding the universal and important problem of the relationship between the reconstruction of temples and local society. Theoretically,the reproductionof collective memory in temples,the application of power technology and the logic of market economy tell us: on the one hand,temple reconstruction has an inseparable connection with local society;On the other hand,temple reconstruction has already gone beyond the scope of local society. With the embedding of emerging forces,the local logic has been gradually dissolved,and the temple has actually become a complex polyhedron.From the theoretical point of view,the collective memory,country power and logic of market economy coexisted in the temple tell us that on one hand there is a closer tie between renewed temple and local society and on the other hand the rebuilt temple perhaps goes beyond local limitation and has changed to be a polyhedron under the influences of new factors. In the sense of practice,a lot of related data and facts about the temple remind the specific relevant departments that law s and regulations on temple renewal are not perfect and it is pressing to take measures to improve them.
出处
《政治人类学评论》
2018年第1期274-323,357-363,6,共58页
Political Anthropology Review
关键词
寺庙重建
集体记忆
权力技术
仪式实践
经济利益
Temple Rebuilding
Collective Memory
Power Tactics
Ritual Practice
Economic Profit
