楊彥杰。〈經久不衰的「輪祀圈」：閩西山區的一種神明崇拜模式〉。《民俗曲藝》206 (2019.12): 81-114。
Yang Yanjie. “An Ever Vital “Sacrific ial
Network”: A Pattern of God Worship in the Mountain Area in Minxi.” Journal of Chinese Ritual, Theatre and
Folklore 206 (2019.12): 81-114.
Abstract
在閩西客家山區，存在着一種不以廟宇為依託、僅靠一尊（或一組）神明在某個區域內長期輪流祀奉的神明崇拜模式，本文將之稱為「輪祀圈」。這種「輪祀圈」起源於宋元時期客家山區土地開發的歷史進程，是畲、漢互動的產物。經過長達數百年的社會變遷，這種帶有濃厚村社聯盟意識的神明輪祀系統仍然存在。尤其是明中葉以後宗族意識形態在鄉村社會逐漸擴散，「輪祀圈」也隨之出現了相應的變化，但其基本架構和傳統觀念一直沒變。人們仍然按傳統的慣例年復一年地輪祀着神明，參與輪祀的各姓之間是相對平等的，只是在此架構的基礎上隨着社會變遷增加了新內容，使之更加豐富多彩。「輪祀圈」是閩西客家鄉民神明崇拜的一種組織模式。透過對這種山區模式的考察可以讓我們意識到，一個地方社會文化的累積形成有其內在的歷史邏輯可尋。
In the Hakka-inhabited mountain area of Minxi, there is a kind
of god worship that is not temple-based but rather relies on a single god (or
set of gods) that circulates over a long period of time throughout a given
area. I refer to this as a "rotating sacrific ial
network." Such sacrific ial
networks first appeared in the Song and Yuan when the Hakka were opening the
mountain area for agriculture, and it was the product of the interaction of the
She and the Han. Even after centuries of social change, rotating sacrific ial networks of this kind, which look very much
like village alliances, still exist. Especially after the mid-Ming, when
lineage ideology gradually spread through village society, the sacrific ial networks underwent adaptive changes, but the
basic framework and traditional concepts did not change. People continued to
circulate the gods from year to year according to traditional rules, and participant
lineages remained relatively equal. New content related to social change was
simply added to the foundational framework, making it even richer and more
varied. The rotating sacrific ial
network is a mode of organization of the god worship of the rural Hakka of
Minxi. By examining this kind of social pattern in the mountain region, we can
get a sense of the internal logic of the history of local society's cultural
formation by accretion.