传承中的变迁:广西客家祖先崇拜的现代性转换
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摘要
祖先崇拜的现代性转换,本质上是宗教世俗化。这种现代性转换逐渐向以人为本转变,主要是由其所处的社会主义市场经济基础所决定和现代化的政策所影响的。以时间序列为轴,尝试将组织因素和世俗化因素加入进去,作为中介,通过探究新时期广西博白客家庞孝泰基金会这一祖先崇拜新载体所发挥的功能,从功能的角度来理解祖先崇拜的现代性转换,促进传统文化与现代文化的结合,使其在社会主义和谐社会的建设中发挥更大的作用。
The modernity conversion of ancestral worship is essentially a religious secularization. This modernityconversion gradually become people-oriented. This is mainly decided by the socialist market economy and influ-ence by the modernized policy. Taking the time series as an axis,we try to add organizational factors and secularfactors as an intermediary,through exploring the new carrier function of ancestor worship of Guangxi Bo Bai HakkaPang Xiaotai Foundation in the new era,from the angle of function,we can understand the modernity transforma-tion of ancestor worship,promote the combination of traditional culture and modern culture,and make it play agreater role in the construction of a socialist harmonious society.
The modernity conversion of ancestral worship is essentially a religious secularization. This modernityconversion gradually become people-oriented. This is mainly decided by the socialist market economy and influ-ence by the modernized policy. Taking the time series as an axis,we try to add organizational factors and secularfactors as an intermediary,through exploring the new carrier function of ancestor worship of Guangxi Bo Bai HakkaPang Xiaotai Foundation in the new era,from the angle of function,we can understand the modernity transforma-tion of ancestor worship,promote the combination of traditional culture and modern culture,and make it play agreater role in the construction of a socialist harmonious society.
引文
[1]杨宜音,略论宗教崇拜的社会心理功能[J],世界宗教研究,1996(2).
[2]宋兴川,重视我国宗教心理学问题的研究[J].青海民族学院学报,2004,(1):36-40.
[3]袁银传,小生产者宗教心理分析[J].求是学刊,1996,(6):56-57.
[4]周晋元,中国宗教心理学研究的历史、现状与未来[J].北方民族大学学报(哲学社科版),2012,1.
[5]劳格文.客家传统社会丛书.[M].香港:香港中文大学,1996-2002.
[6]庄英章.闽客祖先崇拜之比较[J].客家,1994,(3).
[7]汪毅夫:客家民间信仰[M],福州:福建教育出版社,1995年,(2).
[8]罗勇,论民间信仰对客家传统社会的调控功能[J].西南民族大学学报(人文社科版),2004,7.
[9]刘丽川,论客家民间多神信仰及其文化源头[J].中山大学学报(社会科学版),2002,2.
[10]钟文典:广西客家(修订版)[M].第2版.桂林:广西师范大学出版社,2011:15.
(1)罗勇,论民间信仰对客家传统社会的调控功能[J].西南民族大学学报(人文社科版),2004,7.
(2)杨宜音,略论宗教崇拜的社会心理功能[J],世界宗教研究,1996(2).
(3)钟文典.广西客家(修订版)[M].第2版.桂林:广西师范大学出版社,2011:15.
(4)云飞嶂:位于广西博白县四个乡镇交界处的六万大山山脉中,庞孝泰古墓位于此.
[2]宋兴川,重视我国宗教心理学问题的研究[J].青海民族学院学报,2004,(1):36-40.
[3]袁银传,小生产者宗教心理分析[J].求是学刊,1996,(6):56-57.
[4]周晋元,中国宗教心理学研究的历史、现状与未来[J].北方民族大学学报(哲学社科版),2012,1.
[5]劳格文.客家传统社会丛书.[M].香港:香港中文大学,1996-2002.
[6]庄英章.闽客祖先崇拜之比较[J].客家,1994,(3).
[7]汪毅夫:客家民间信仰[M],福州:福建教育出版社,1995年,(2).
[8]罗勇,论民间信仰对客家传统社会的调控功能[J].西南民族大学学报(人文社科版),2004,7.
[9]刘丽川,论客家民间多神信仰及其文化源头[J].中山大学学报(社会科学版),2002,2.
[10]钟文典:广西客家(修订版)[M].第2版.桂林:广西师范大学出版社,2011:15.
(1)罗勇,论民间信仰对客家传统社会的调控功能[J].西南民族大学学报(人文社科版),2004,7.
(2)杨宜音,略论宗教崇拜的社会心理功能[J],世界宗教研究,1996(2).
(3)钟文典.广西客家(修订版)[M].第2版.桂林:广西师范大学出版社,2011:15.
(4)云飞嶂:位于广西博白县四个乡镇交界处的六万大山山脉中,庞孝泰古墓位于此.