連瑞枝。〈神靈、龍王與官祀：以雲南大理龍關社會為核心的討論〉。《民俗曲藝》187 (2015.3): 105-54。
Lian
Ruizhi. “Spirits, Dragon Kings and
State Cult: An Examination of Religion and Local Society in Dali, Yunnan.” Journal
of Chinese Ritual, Theatre and Folklore 187 (2015.3): 105-54.
Abstract
本文主要從神靈轉型為佛教與官祀神明的過程，來討論明朝以來大理社會如何面對族群政治生態的轉變。大理平原位於雲南白族自治區，由於水源充沛，自古便有龍窟之稱。平原南端的龍關守護着整個大理平原，是歷史上的軍事要地。該地有許多不同來源的神靈，分別受到佛教經典與明朝祀典的影響，而被封賜為龍王與官祀神明。明朝官府在各地推動鄉里社神與正統祀典等儀式改革時，大理不同人群包括了僧侶世族、土軍、漢人軍屯以及地方官員等，透過奉祀具有草根性的神靈來爭取歷史話語權與身分合法性。在這整個過程中，不僅鄉里儀式產生變化，社會內部也面對了不同人群之間的競爭、妥協與秩序的重建。文中主要以四種神靈為討論對象：一、大理滅蟒義士段赤城，二、陽南溪水神，三、唐戰亡將士李宓將軍，四、青龍女神。文章強調神靈的草根性是大理鄉里在面對人群流動與身分競爭時的政治資源，神靈轉化成為地方守護神的過程，也展現了大理社會用以適應變化與整合不同人群之文化機制。
This
paper, by analyzing the processes by which indigenous spirits were transformed
into ritually orthodox guardians, examines on how religious life in late
imperial Dali 大理
(Yunnan) ended up being reconstructed due to the impact of ethnic politics.
During the Ming dynasty, local spirits of various origins became worshipped as
guardian deities of the Buddhist religion and subsequently incorporated into
the state cult. By analyzing four such cults located in the southern area of
the Dali plain (a water spirit, the Blue Dragon Goddess, the ancient hero Duan
Chicheng 段赤城, and
the Tang general Lee Mi 李宓), this paper considers the historical processes by which they
were converted into Dragon Kings (“nagas”) by Buddhist monks as well as
state cult deities. At the same time, however, this paper also examines how
different groups of Dali people (including indigenous ritual clans, native
soldiers, Han military forces, and local officials) competed to have their
spirits recognized as a means of legitimizing their status and influence in
local society. By highlighting the processes of agency through which ritual
orthodoxy could be defined, this paper demonstrates that the historical
development of these four cults can help shed new light on local strategies of
negotiation and social mobility, all of which contributed to the development of
Dali’s vibrant religious life.