Orthodoxy and Localization of Folk Beliefs —— Taking Ninghua and Long Gong Yi Beliefs as the Analysis Objects
Gong Yi is a deity worshipped by 53 settlements in Ninghua County and Longxiang Township, and his belief once extended to Changting County and Shicheng County in Jiangxi Province. Taking Gong Yi's beliefs as the analysis object, this paper discusses the orthodoxy and localization of folk beliefs by using local chronicles, genealogy, inscriptions in Qing Dynasty and field investigation data. It is believed that the origin of Gong Yi belief proves that the orthodoxy and localization of folk beliefs in Song Dynasty are synchronous. The expansion of Gong Yi's belief was influenced by the official promotion, the extension of economic exchanges, the traction of in-laws relations, the spread of clan migration and the need to appease villagers' anxiety. At the same time, its expansion process is also a process combining with local social environment, economy, folk culture and people's psychology, that is, localization.
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Diversity and Difference: A Comparison of Folk Beliefs between Suzhou and Huizhou
Suzhou and Huizhou are located in the south of the Yangtze River, and their folk beliefs have certain diversity, which is further enriched by regional interaction. However, due to the different social development paths in Ming and Qing Dynasties, Huizhou folk beliefs have always been under the shadow of Neo-Confucianism and clan, and have not been fully developed. Compared with this, Suzhou folk beliefs are more developed under the condition of commodity economy development.
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Reflections on the New Management Mode of Folk Beliefs in Southern Fujian —— Also on the Development of Folk Beliefs in Temples
Brief introduction: In recent years, the "rejuvenation" of folk beliefs has become a problem worthy of attention. In the period of drastic transformation of social structure, how these temples break through the bottleneck of conflicts and contradictions between the old and new structures, rebuild their own survival mechanism and seek opportunities for their own development is a huge topic with considerable discussion space. This paper describes and analyzes the development process of L Palace, a folk belief temple in southern Fujian in recent years, trying to clarify its business model, organizational structure, ritual interests and other issues, and at the same time discussing the reasons, process, motivation, difficulties and problems encountered in the development of folk belief temples. The article starts from the following parts: The first part mainly traces the relevant research results of predecessors from the perspective of Fujian folk belief research and temple economic theory, and puts forward the content to be studied in this paper. The second part describes the business model of L Palace in recent years, traces back to the development process of L Palace's reconstruction and revitalization, and investigates the new ideas of L Palace's business operation, that is, the legal meeting and membership system. In the third part, by tracing back to the continuous reorganization of the leading institutions of L Palace in recent years to achieve greater economic development, this paper discusses and analyzes the promotion of the change and development of organizational structure to the development of L Palace, and probes into some experiences worthy of reference in the standardized management of folk belief temples and L Palace. The fourth part describes some typical ritual activities, interests and development of L Palace through the description of the annual routine ceremony of L Palace, so as to explore the ceremony as a "product" in L Palace's new business model and its economic benefits, and explore L Palace's new business model. The fifth part is the conclusion of this paper. This paper explores the development of temples and beliefs from the perspective of economic globalization and secularization of temple economy, and puts forward some views and thoughts on how to break through their development bottlenecks.
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An analysis of Dai folk beliefs in Jinping
The Dai people in Jinping are a special ethnic group living on the border between China and Vietnam, and their folk beliefs are rich and colorful. Through in-depth investigation and description of the folk beliefs of this ethnic group, this paper tries to reveal its various social and cultural connotations, such as multiple soul beliefs, dual folk authority of "charm" and "tradition". Because of its stable structure, broad mass base and reflective living space, those lively folk ceremonies and activities representing the so-called "small tradition" will continue to be displayed in Jinping Dai society.
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The Restoration and Reconstruction of Folk Beliefs of Zhuang Nationality in Guangxi —— A Case Study of Buluotuo Belief in Tianyang County
Brief introduction: Reviewing the history, present situation and reconstruction process of Buluotuo belief, the author thinks that Buluotuo belief can be divided into broad sense and narrow sense. Broadly speaking, Buluotuo belief and Jimo family belief are based on primitive religious beliefs such as soul worship, nature worship, totem worship and ancestor worship contained in Buluotuo, supplemented by Buddhist and Taoist beliefs such as Guanyin, Sambo Buddha, Taishang Laojun, Peng Zu, Zhang Tianshi and the Eight Immortals. In a narrow sense, Buluotuo belief refers to the national belief of Zhuang nationality with Buluotuo as the ancestor of Zhuang nationality, which highlights Buluotuo, the main god of Mohism, and the male ancestor of Menogga, and shields other primitive beliefs and Buddhist and Taoist beliefs. The reconstruction of Buluotuo belief includes three stages: the first stage is the restoration and reconstruction of the spiritual world around Ganzhuang Mountain by the people since the reform and opening up. At this stage, the spiritual world on the mountain is dominated by Guanyin of Buddhism, Maitreya Buddha, Tathagata, Jade Emperor, Eight Immortals of Taoism and Guandi of Buddhism and Taoism. The reconstruction at this stage is the spontaneous reconstruction of the creative part of the generalized Buluotuo belief by the local people; In the second stage, after Mr. Guti discovered that "Ganzhuang Mountain is the site of Buluotuo" in 2002, the government intervened in the development of Buluotuo cultural tourism through the operation of cultural companies (media publicity and scholar appraisal). In order to highlight the relationship between Buluotuo and Ganzhuang Mountain and highlight the cultural characteristics of Zhuang nationality, the local government began to place tablets of Buluotuo, Menogga and the patron saint on Ganzhuang Mountain, and at the same time clean up the existing spiritual world on the mountain. At this stage, local governments and experts and scholars try to rebuild the narrow sense of Buluotuo belief, while clearing and covering up the creative part of the broad sense of Buluotuo belief is a conscious reconstruction; At this stage, there was a conflict between the local people and the government in the placement of gods and tablets, which was manifested in "losing cards" and "withdrawing gods" The third stage is the "* * * construction" stage. After repeated "games" between the government, scholars and local people, the government acquiesced in the existence of folk gods such as Guandi, Guanyin, Jade Emperor and Maitreya Buddha in the stage of spontaneous reconstruction. The masses also accepted Buluotuo, Menogga and the patron saint, and took part in activities such as opening the statue of Buluotuo and offering sacrifices. In the third stage, after repeated "consultations" by various forces, the process of rebuilding Buluotuo's belief entered a new stage. It can be said that in the "unintentional conspiracy" and "misunderstood cause" of the local government, scholars and the masses, the broad-sense Buluotuo belief has been restored and rebuilt. The reconstruction of Buluotuo belief is a complex social phenomenon based on the changes of China society, the growth of Zhuang intellectuals, the revival of Zhuang culture and the enhancement of Zhuang national consciousness since the reform and opening up, and the strong folk belief tradition in Tianyang County. It is the product of a specific social and historical period. The reconstruction of Buluotuo belief is not a complete revival of the original folk beliefs of Zhuang nationality, but a selective process of constructing tradition to adapt to modern times, which is a new exploration and effort for the modernization of Zhuang traditional culture. The reconstruction process of Buluotuo belief has the characteristics of drama, complexity and holography. Its future depends on its relationship with government policies, Zhuang culture and other religious beliefs.
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