天后上天与回家——越南金瓯华人天后信仰的变迁与在地化
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摘要
天后信仰于十七世纪末从华南地区移植到越南南部各省市,成为当地华族的重要民间信仰之一。在越南金瓯市等地,当地华族精英试图将天后信仰与家庭中的祖先与神明崇拜结合在一起,主要目标为践行跨民族融合和多元文化整合。像家族祖先一样,天后在某些人的家庭中得到崇拜。更重要的是金瓯市天后宫每年春节初三晚上隆重举行大型仪式来"恭请圣母回宫",此活动深刻地染上越南人祖先崇拜与灶君崇拜的色彩。虽然当地信仰活动经受家庭中的祖先崇拜和五祀的影响而展现出礼仪转变行为,天后本身还仍然被看作有利于巩固华人文化认同的标志。金瓯市华人利用虚幻性的混合模式(或者结合模式)来巩固自己的文化资源与社群的权威,同时维持了其他们在当地社会中的"少数精英"地位。
Mazu Belief was transplanted from southern China to various provinces and cities in southern Vietnam at the end of the 17 th century, and became one of the important folk beliefs of the local Chinese. In places like thành ph? Cà Mau City in Vietnam, local Chinese elites try to combine the ancestors of the Mazu belief with the ancestors of the family with the worship of the gods. The main goal is to practice cross-ethnic and multicultural culture integration. Like the family ancestors, Mazu was worshipped in some people's families. More importantly,the Tianhou Palace in thành ph? Cà Mau City held a large-scale ceremony on the third day of the Spring Festival every Wednesday to Request the Honor of Mazu's Back. This activity deeply combines the Vietnamese ancestor worship and the taste of the Kitchen God worship. Although local belief activities have been subjected to ancestral worship and Five Sacrifices in the family and show a ritualistic change behavior, Mazu itself is still regarded as a sign of conducive to the consolidation of Chinese cultural identity. The Chinese in thành ph? Cà Mau City use the mixed mode of illusory(or combined mode) to consolidate their cultural resources and the authority of the community while maintaining their minor elite status in the local society.
Mazu Belief was transplanted from southern China to various provinces and cities in southern Vietnam at the end of the 17 th century, and became one of the important folk beliefs of the local Chinese. In places like thành ph? Cà Mau City in Vietnam, local Chinese elites try to combine the ancestors of the Mazu belief with the ancestors of the family with the worship of the gods. The main goal is to practice cross-ethnic and multicultural culture integration. Like the family ancestors, Mazu was worshipped in some people's families. More importantly,the Tianhou Palace in thành ph? Cà Mau City held a large-scale ceremony on the third day of the Spring Festival every Wednesday to Request the Honor of Mazu's Back. This activity deeply combines the Vietnamese ancestor worship and the taste of the Kitchen God worship. Although local belief activities have been subjected to ancestral worship and Five Sacrifices in the family and show a ritualistic change behavior, Mazu itself is still regarded as a sign of conducive to the consolidation of Chinese cultural identity. The Chinese in thành ph? Cà Mau City use the mixed mode of illusory(or combined mode) to consolidate their cultural resources and the authority of the community while maintaining their minor elite status in the local society.
引文
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[19]H?a Hoành(1993),"Thiên??a H?i vàcu?c kh?i ngh?a c?a Phan Xích Long Hoàng??"(天地会与潘赤龙皇帝的起义),Nam K?L?c t?nh-kys?mi?n Nam 3(《南圻六省--南部地区的记事第三集》),V?n hóa.
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[21]Katz,Paul R.(2007),"Orthopraxy and Heteropraxy beyond the state-standardizing ritual in Chinese society,Modern China,Vol 33-1:72-90.
[22]Lee Khoon Choy(2013),"The Minh H??ng of Vietnam",Golden Dragon and purple pheonix-the Chinese and their multi-ethnic descendants in Southeast Asia,World Scientific,pp.327-368.
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[24]Mann,Michael(1970),"The social cohesion of liberal democracy",American Sociological Review,35,pp.423-39.
[25]Nguy?n Ng?c Th?(2017),Tín ng??ng Thiên H?u vùng Tay Nam B?(《越南湄公河流域的天后信仰》),NXB.Chính tr?Qu?c gia.
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[27]Nguy?n Th?Nguy?t(2015),Tín ng??ng dan gian ng???i Hoa???ng Nai(《同奈省华人的民间信仰》),Lu?nán ti?n s?V?n hóa dan gian民间文化博士论文,Vi?n Hàn lam KHXH,HàN?i.
[28]Ph?m V?n Tú(2011),Tín ng??ng th??BàThiên H?u?CàMau(《金瓯省的天后信仰》),HàN?i:NXB.Khoa h?c X?h?i
[29]Radcillfe-Brown,A.R.(1952),"On joking relationships",in Structure and Functionnin primitive society,NY:Free Press,90-104.
[30]Riichiro,Fujiwara(1974),"Chính sách??i v?i dan Trung Hoa di c?c?a các tri?u??i Vi?t Nam"(越南封建历朝对华人移民的政策),Kh?o c?t?p san《越南考古集刊》,s?8,Vi?n Kh?o c?,B?V?n hóa Giáo d?c vàThanh niên,Sài Go?n:140-175.
[31]Sangren,Steven(1989),"Orthodoxy,heterodoxy,and the structure of value in Chinese ritual",Modern China,Vol.13(1):63-89.
[32]Seligman,Adam B.&Weller,Robert P.(2012),Rethinking pluralism-ritual,experience,and ambiguity,Oxford University Press.
[33]Shahar,Meier&Weller,Robert(1996),Unruly gods,Honolulu:University of Hawaii Press.
[34]Sutton,Donald S.(2007),"Introduction to the Special Issue:Ritual,Cultural Standardization,and Orthopraxy in China-reconsidering James L.Watson's ideas",Modern China,Vol 33:1,3-21.
[35]Szonyi,Michael(2000),"local cult,Lijia,and lineage:Religious and Social Organization in the Fuzhou Region in the Ming and Qing,Journal of Chinese Religions,Vol.28.
[36]Szonyi,Michael(2007),Making claims about standardization and orthodoxy in late imperial China-rituals and cults in the Fuzhou Region in light of Watson's theories,Modern China,Vol.33(1):47-71.
[37]Tran Khanh 1997:"Ethnic Chinese in Vietnam and their identity",in Leo Suryadinata edt.,Ethnic Chinese as Southeast Asains,Institute of Southeast Asian Studies,Singapore.
[38]Tsai,Maw-kuey(1968),Les Chinois au Sud-Vietnam,Paris:Bibliothèque Nationale.
[39]Tu Weiming edt.(1994),The Living Tree:the changing meaning of being Chinese today,Stanford,CA:Stanford University Press.
[40]Wang Mingke(1999),"From the Qiang barbarians to Qiang nationality:the making of a new Chinese boundary."Pp.43-80 in Shu-min Huang and Cheng-kuang Hsu(eds.),Imagining China:Regional Division and National Unity.Taipei:Institute of Ethnology.
[41]Watson,James(1985),"Standardizing the gods:The promotion of Tien'hou("Empress of Heaven")along the South China coast,960-1960",James Watson,Rubie.S.Watson ed.,Village Life in Hong Kong-Politics,gender,and ritual in the New Territories,The Chinese University Press.
[42]Watson,James(2004),"Killing the ancestors:power and piety in the Cantonese ancestor cult",Village life in Hong Kong:politics,gender,and ritual in the New Territories,James L.Watson,Rubie S.Watson ed.,The Chinese University Press:443.
[43]Weller,Robert(1987),Unities and Diversities in Chinese Religion.London:Macmillan/Seattle:Univ.of Washington Press.
[44]Weller,Robert(1994),Resistance,chaos and control in China.Seattle:University of Washington Press.
[45]Wheeler,Charles(2012),"Identity and Function in Sino-Vietnamese Piracy:Where are the Minh H??ng?",Journal of Early Modern History,Volume 16(6):503-521.
[46]Wheeler,Charles(2015),"Interests,institutions,and identity:strategic adaptation and the ethno-evolution of Minh Huong(Central Vietnam),16th-19th centuries,Itinerario Vol.39:1,pp.141-166
[47]Wolf,Arthur P.(1974),"Gods,ghosts and ancestors",in Arthur P.Wolf(ed.),Religion and ritual in Chinese society,Stanford:Stanford University Press.
[48]Yang,C.K.(1961),Religion in Chinese society:a study of contemporary social functions of religion and some of their historical factors,Berkeley,University of California Press.
[49]林美容:《妈祖信仰与台湾社会》,博扬文化事业有限公司,2006年。
[50]刘志伟:《在国家与社会之间--明清广东里甲赋役制度研究》,中山大学出版社,1997年。
[51]张珣:《妈祖信仰的追寻》,博扬文化事业有限公司,2010年。
[52]向大有:《越南封建时期华侨华人研究》,中国社会科学出版社,2016年。
(1)阅览Nguyen Ngoc Tho,Nguyen Thi Nguyet,2018年,第16-28页。
[2]Brown,Melissa(2007),"Ethnic Identity,Cultural Variation,and Processes of Change Rethinking the Insights of Standardization and Orthopraxy",Modern China,Volume 33 Number 1:91-124.
[3]Chau H?i(1992),Các nhóm c?ng??ng ng???i Hoa?Vi?t Nam(《越南华人的各种方言社群》),HàN?i:Nhàxu?t b?n Khoa h?c X?h?i.
[4]Chen Ching-Ho(1960),"M?y?i?u nh?n xét v?Minh h??ng x?vàcác c?tích t?i H?i An(会安市明乡社以及当地古迹的几个问题",Vi?t Nam Kh?o c?t?p san(《越南考古集刊》),Vol.1:1-30.
[5]Chen Ching Ho(2008),"Mac Thien Tu and Phrayataksin:a survey on their political stand,conflict and background",The Chinese diaspora in the Pacific 1500-1900,Anthony Reid edt.,Ashgate,Variorum.
[6]Chiung,Wi-vun Taiffao(2013),"Identity and indigenization:Minh Huong people versus ethnic Chinese in Vietnam",Taiwan International Studies Quarterly,9(4):87-114.
[7]Choi,Byung Wook(2004),Southern Vietnam under the reign of Minh Ma?ng(1820-1841):Central policies and local response,Ithaca,NY:Southeast Asia Program Publications.
[8]Converse,Phillip E.(1964),"The nature of belief systems in mass publics",in David E.Apter(ed.),Ideology and discontent,Glencoe,IL:Free Press.
[9]?ào Trinh Nh?t(1924),Th?l?c Khách trúvàv?n??di dan?Nam K?(《客住人的势力以及往南部地区移民的问题》),NXB H?i Nhàv?n.
[10]Duara,Prasenjit(1988),"Superscribing symbols:The myth of Guandi,the Chinese god of war",Journal of Asian Studies 47(4):778-95.
[11]Durkheim,Emile(1912),The elementary forms of religious life,reprinted 1995,NY:Free Press.
[12]Faure,David(1999),"The emperor in the village:representing the state in South China".Pp.267-98 in Joseph P.McDermott(ed.),State and Court Ritual in China.Cambridge:Cambridge Univ.Press.
[13]Faure,David(2004),"The Heaven and Earth Society in the Nineteenth Century",Heterodoxy in late Imperial China,University of Hawaii Press.
[14]Feuchtwang(1974),"Domestic and communal worship in Taiwan",in Arthur P.Wolf(ed.),Religion and ritual in Chinese society,Stanford:Stanford University Press.
[15]Freedman,Maurice(1974),Chinese lineage and society;Fukien and Kwangtung,London,Athlone Press;New York,Humanities Press.
[16]Edward Sapir(1934),"The emergence of the concept of personality in a study of culture",in Edward Sapir 1949:Culture,Language and personality,Berkeley:University of California Press.
[17]Guo Qitao(2003),Exorcism and Money:the symbolic world of the Five-Fury Spirits in late imperial China,Berkeley:Institute of East Asian Studies,University of California.
[18]Hostetler,Laura(2001),Qing Colonial Enterprise:Ethnography and Cartography in Early Modern China,Chicago:University of Chicago Press.
[19]H?a Hoành(1993),"Thiên??a H?i vàcu?c kh?i ngh?a c?a Phan Xích Long Hoàng??"(天地会与潘赤龙皇帝的起义),Nam K?L?c t?nh-kys?mi?n Nam 3(《南圻六省--南部地区的记事第三集》),V?n hóa.
[20]Jordan,David K.(1972),Gods,ghosts and ancestors:the folk religion of a Taiwanese village,Berkeley:University of California Press.
[21]Katz,Paul R.(2007),"Orthopraxy and Heteropraxy beyond the state-standardizing ritual in Chinese society,Modern China,Vol 33-1:72-90.
[22]Lee Khoon Choy(2013),"The Minh H??ng of Vietnam",Golden Dragon and purple pheonix-the Chinese and their multi-ethnic descendants in Southeast Asia,World Scientific,pp.327-368.
[23]Liu,Tiksang(2000),The cult of Tian Hou in Hong Kong,Joint Publishing Hong Kong.
[24]Mann,Michael(1970),"The social cohesion of liberal democracy",American Sociological Review,35,pp.423-39.
[25]Nguy?n Ng?c Th?(2017),Tín ng??ng Thiên H?u vùng Tay Nam B?(《越南湄公河流域的天后信仰》),NXB.Chính tr?Qu?c gia.
[26]Nguy?n Ng?c Th?,Nguy?n Th?Nguy?t(2018),"Xác b??m h?n sau"-chuy?n??i hình th?c tín ng??ng?c?ng??ng ng???i H????ng Nai"(“内祖外圣”--越南同奈省客家人的信仰转型研究),T?p chíV?n hóa dan gian《民间文化》,1(175):16-28.
[27]Nguy?n Th?Nguy?t(2015),Tín ng??ng dan gian ng???i Hoa???ng Nai(《同奈省华人的民间信仰》),Lu?nán ti?n s?V?n hóa dan gian民间文化博士论文,Vi?n Hàn lam KHXH,HàN?i.
[28]Ph?m V?n Tú(2011),Tín ng??ng th??BàThiên H?u?CàMau(《金瓯省的天后信仰》),HàN?i:NXB.Khoa h?c X?h?i
[29]Radcillfe-Brown,A.R.(1952),"On joking relationships",in Structure and Functionnin primitive society,NY:Free Press,90-104.
[30]Riichiro,Fujiwara(1974),"Chính sách??i v?i dan Trung Hoa di c?c?a các tri?u??i Vi?t Nam"(越南封建历朝对华人移民的政策),Kh?o c?t?p san《越南考古集刊》,s?8,Vi?n Kh?o c?,B?V?n hóa Giáo d?c vàThanh niên,Sài Go?n:140-175.
[31]Sangren,Steven(1989),"Orthodoxy,heterodoxy,and the structure of value in Chinese ritual",Modern China,Vol.13(1):63-89.
[32]Seligman,Adam B.&Weller,Robert P.(2012),Rethinking pluralism-ritual,experience,and ambiguity,Oxford University Press.
[33]Shahar,Meier&Weller,Robert(1996),Unruly gods,Honolulu:University of Hawaii Press.
[34]Sutton,Donald S.(2007),"Introduction to the Special Issue:Ritual,Cultural Standardization,and Orthopraxy in China-reconsidering James L.Watson's ideas",Modern China,Vol 33:1,3-21.
[35]Szonyi,Michael(2000),"local cult,Lijia,and lineage:Religious and Social Organization in the Fuzhou Region in the Ming and Qing,Journal of Chinese Religions,Vol.28.
[36]Szonyi,Michael(2007),Making claims about standardization and orthodoxy in late imperial China-rituals and cults in the Fuzhou Region in light of Watson's theories,Modern China,Vol.33(1):47-71.
[37]Tran Khanh 1997:"Ethnic Chinese in Vietnam and their identity",in Leo Suryadinata edt.,Ethnic Chinese as Southeast Asains,Institute of Southeast Asian Studies,Singapore.
[38]Tsai,Maw-kuey(1968),Les Chinois au Sud-Vietnam,Paris:Bibliothèque Nationale.
[39]Tu Weiming edt.(1994),The Living Tree:the changing meaning of being Chinese today,Stanford,CA:Stanford University Press.
[40]Wang Mingke(1999),"From the Qiang barbarians to Qiang nationality:the making of a new Chinese boundary."Pp.43-80 in Shu-min Huang and Cheng-kuang Hsu(eds.),Imagining China:Regional Division and National Unity.Taipei:Institute of Ethnology.
[41]Watson,James(1985),"Standardizing the gods:The promotion of Tien'hou("Empress of Heaven")along the South China coast,960-1960",James Watson,Rubie.S.Watson ed.,Village Life in Hong Kong-Politics,gender,and ritual in the New Territories,The Chinese University Press.
[42]Watson,James(2004),"Killing the ancestors:power and piety in the Cantonese ancestor cult",Village life in Hong Kong:politics,gender,and ritual in the New Territories,James L.Watson,Rubie S.Watson ed.,The Chinese University Press:443.
[43]Weller,Robert(1987),Unities and Diversities in Chinese Religion.London:Macmillan/Seattle:Univ.of Washington Press.
[44]Weller,Robert(1994),Resistance,chaos and control in China.Seattle:University of Washington Press.
[45]Wheeler,Charles(2012),"Identity and Function in Sino-Vietnamese Piracy:Where are the Minh H??ng?",Journal of Early Modern History,Volume 16(6):503-521.
[46]Wheeler,Charles(2015),"Interests,institutions,and identity:strategic adaptation and the ethno-evolution of Minh Huong(Central Vietnam),16th-19th centuries,Itinerario Vol.39:1,pp.141-166
[47]Wolf,Arthur P.(1974),"Gods,ghosts and ancestors",in Arthur P.Wolf(ed.),Religion and ritual in Chinese society,Stanford:Stanford University Press.
[48]Yang,C.K.(1961),Religion in Chinese society:a study of contemporary social functions of religion and some of their historical factors,Berkeley,University of California Press.
[49]林美容:《妈祖信仰与台湾社会》,博扬文化事业有限公司,2006年。
[50]刘志伟:《在国家与社会之间--明清广东里甲赋役制度研究》,中山大学出版社,1997年。
[51]张珣:《妈祖信仰的追寻》,博扬文化事业有限公司,2010年。
[52]向大有:《越南封建时期华侨华人研究》,中国社会科学出版社,2016年。
(1)阅览Nguyen Ngoc Tho,Nguyen Thi Nguyet,2018年,第16-28页。