趙曉梅。〈桂東北桑江紅瑤與苗人拋牌儀式比較與解讀〉。《民俗曲藝》229 (2025.9): 147–208。
Zhao Xiaomei. “A Comparative Interpretation of the Paopai (Daoist Ordination) Rituals among the Hong Yao (Red Yao) and Qingyi Miao (Blue-Clad Miao) in the Sangjiang Region of Northeastern Guangxi.” Journal of Chinese Ritual, Theatre and Folklore 229 (2025.9): 147–208.
Abstract
拋牌是湘、桂、川、貴、滇等地儀式專家的傳法、度職儀式，它是民間社會的核心宗教儀式。已有研究表明，儀式的標準化進程、正統性特徵是國家和地方精英的共謀。在西南山地，每個族群的儀式都在地方宗教之中融入制度化的道教要素，其道教化程度越高、越貼近主流禮儀，往往表明該族群的國家化程度越深。然而，在清中期才建立國家直接統治、缺乏士紳階層的桂東北桑江流域，儀式特徵不符合這一規律。以居住於南部的紅瑤和北部的青衣苗族群為例，前者為明清官府承擔兵防任務，社會組織嚴密而封閉，拋牌以還願儀式為框架和內容，地方宗教特徵鮮明；後者被官府視為「叛賊」，在人口流動中持續吸納來自湘西南的道教儀式特徵，拋牌具有更多的主流道教色彩；二者對照鮮明。本文基於兩個族群當代拋牌儀式的田野觀察，結合其他儀式、科儀文書的歷史分析以及所在區域的社會脈絡梳理，解讀具體文化情境之中儀式與國家—地方社會的多樣性關聯。這一案例分析有助於我們理解宗教儀式與區域歷史之間的多元雜糅關係，重新思考社會文化的結構過程對民間儀式的形塑作用。
Paopai 拋牌 (Daoist ordination) is a central ritual through which
specialists throughout Hunan, Guangxi, Sichuan, Guizhou, and Yunnan transmit
authority and formalize religious status; it also plays a key role in
legitimizing religious knowledge in local communities. Existing scholarship has
emphasized how processes of ritual standardization and claims to orthodoxy are
often shaped by the collusion of state power and local elites. In the
mountainous regions of Southwest China, ritual practices among different ethnic
groups commonly integrate institutional Daoist elements, with a higher degree
of Daoization often correlating with deeper levels of incorporation into the
state system.
However, this pattern does not hold in the Sangjiang River basin
of northeastern Guangxi, where direct imperial rule was only established during
the mid-Qing period and a local gentry class was largely absent. This study
compares paopai rituals among the Hong Yao 紅瑤 (Red Yao) in the south and the Qingyi Miao 青衣苗 (Blue-Clad Miao) in the north. The Hong Yao, historically
tasked with military defense duties by Ming and Qing authorities, developed a
tightly organized and insular social system. Their paopai rituals are
framed primarily as vow-repaying rites, exhibiting strong characteristics of
local religion. In contrast, the Qingyi Miao—labeled “rebels” by the imperial
state—were more mobile and open to ritual influences from southwestern Hunan,
adopting features more aligned with orthodox Daoism. Their paopai rituals
reflect clearer influences from mainstream Daoist liturgy.
Drawing on contemporary fieldwork among both groups, along with
historical analysis of ritual texts and contextualization within broader
regional dynamics, this article explores the culturally situated relationships
between ritual, local religion, and state-society interaction. This case study
contributes to our understanding of the pluralistic and entangled nature of
ritual traditions in Southwest China and encourages renewed reflection on how
processes of socio-cultural structuring shape local religious practice.