A Follow-up Study on the Phenomenon of "Guanxian"
Chen deqiang
The collision between ideas can produce more sparks; Sociological imagination can make you think of more interesting things. At present, my research on "Guan Xian" still stays at the level of "what". The research on "how" and "why" is still insufficient. By publishing their own papers and opinions at the Seventh International Symposium on Religious Social Sciences, more people learned about this phenomenon, and quite a few scholars were interested in it and had good exchanges with each other. I also actively seek opportunities to consult teachers in the field of religious sociology and have some new thoughts on Guan Xian's future research.
First of all, I would like to put forward some views and opinions of me and some scholars on Guan Xian's future research. First of all, I should benefit from Zhang Zhipeng, a scholar who studies religious economics. When we discussed Guan Xian's phenomenon, he provided me with a new perspective to look at it, and used the theory of economics to study the influence of information transmission on the expansion of Guan Xian's location and the development of Guan Xian's organization. According to Mr. Zhang's meaning and his sketch, I made a new figure of "the influence of information dissemination on the development of treatment points", as follows.
I will write an article on the study of governing county with the method of economics, based on this picture, combined with relevant field investigation data and models. This paper attempts to establish an applicable "folk belief" model to study other phenomena.
After my report, Mr. Tang put forward good opinions and suggestions. He himself is interested in this phenomenon, suggesting that I can combine qualitative research with quantitative research, supplemented by questionnaire survey, to find out how many believers there are. Qualitative research deepens the study of "relationship", while quantitative research studies the phenomenon of "relationship" more widely. Teacher Liu Wei gave me good advice in theory, combed the concept of "practical rationality" more deeply, and discussed the fundamental difference between folk belief and institutional religion. It is suggested that if you want to understand the relationship between Guan Xian and Shaman, read more articles and books written by Meng Huiying. At other times, I seize the opportunity to ask everyone in the field of religious sociology. I am grateful to them, and I am willing to listen to my immature research. Teacher Zhang Xuesong was very interested in the phenomenon I studied and gave me two books. She provided me with a similar phenomenon in Guangdong, where she was called "Huapo", which provided a good clue for my large-scale research in the future. I often chat with him on QQ and give me good suggestions for my research. After the closing of the 7th Annual Conference on Religion and Social Sciences, I was lucky enough to go to the dinner with Mr. Zhao Xingguang, and I told Mr. Zhao about my poor research. Teacher Zhao patiently listened to my thoughts, talked about the differences in quantitative research between Taiwan Province Province and mainland China, and suggested that I combine qualitative research with quantitative research. He also mentioned an important question, that is, which method I used to study orchestral strings. If it is a historical method, the articles written and the results will be different; If it is a folklore method, the result will be different; Of course, if sociological methods are adopted, the results will naturally be more different. He also suggested that I read more foreign literature and broaden my horizons. When I attended the summer religious seminar in Europe and America, I used my spare time to ask Qu Haiyuan for advice. Mr. Qu, whose hair is gray, is still very attractive. He is an authoritative figure in Taiwan's religious sociology, and his lectures are also wonderful. When talking about "Guan Xian", Teacher Qu Haiyuan suggested that I sort out the psychic phenomena such as Guan Xian and Fu Yi, compare their similarities and differences, look at other people's research paths, and then learn from other people's research and strive for innovation on this basis. Then he provided me with several famous scholars, such as Li Yiyuan, David Jordan and arthur kleinman, and suggested that I read more about their research. When I was going to discuss the similarities and differences between Guan Xian and Shaman, I read articles and books about Shaman, especially Mr. Guo and Mr. Meng Huiying, and of course Mr. Fu Yuguang's research on Shaman. I sent an email to Guo earlier, asking if "Guan Xian" and "Shaman" have any historical origins. Her answer is that they are two phenomena in two different cultural systems. After the meeting, I called Miss Guo and we talked for about half an hour. Discussing the issues of "Guan Xian" and "Shaman", she encouraged me to continue to be Guan Xian. When the doctor arrives in Beijing, he can continue to study the shaman phenomenon, and finally stop chatting because the mobile phone is out of power. These teachers have given me great encouragement, and I will sail and continue sailing.
Finally, in these days of thinking, I have some ideas myself. As for the phenomenon of Guan Xian, in the study of the relationship between supply and demand, this paper adopts the method of combining qualitative research with quantitative research, supplemented by questionnaire survey. After listening to the special report on religious ecology, I think we can use the theory of religious ecology to analyze the universality of the phenomenon of "Guan Xian" in Daoxian County. According to Mr. Zhang's economic theory, I can use economic theory and social network theory to study the effective communication mechanism of orchestral, and then I can use the ritual capital and proprietary problems of "folk belief" to study the inheritance of orchestral. After listening to teacher Zhao Xingguang's lecture, he advocated the study of three levels of religion: individual, organization and society. Then, I can discuss Guan Xian from three levels: individual, organization and society. I have the following ideas:
The family composed of people who have been to Guanxian and those who have never been there or those who believe or don't believe, and the influence of Guanxian on family and interpersonal relationships.
Can you create a concept to summarize the phenomena of "viewing immortals" and "literary immortals" instead of "channeling"?
Explain the three "guanxian" locations in the county with the imitation or convergence of organizational sociology: understand the sequence of their appearance, their similarities are from rural areas to cities, what drives them to behave like this, and whether there is imitation among these three locations. (Because there are two exterior scenes of Guan Xian in the basement, they should be in brighter rooms. Why? Do you intend to create a mysterious and gloomy atmosphere through the external environment? It is also possible to discuss why there are so many "county-governing" locations in rural areas and why they are unwilling to move to county towns.
Analyze the characteristics of folk beliefs in guanxian: First, sort out the literature, including the previous literature on the characteristics of folk beliefs; Secondly, briefly introduce what is "Guan Xian"; Also, analyze the characteristics of Guan Xian; Finally, through comparison, new characteristics of folk beliefs are developed, and the changes and development of characteristics of folk beliefs are expounded.
These are just some hints for your future research. It doesn't mean that you will study one by one. Maybe you will come up with other new ideas in the future, or you may change your direction.