【作者】 符平；

【导师】 江立华；

【作者基本信息】 华中师范大学 ， 社会学理论， 2007， 硕士

【摘要】 本论文的主要任务是在疏理和反思国内外相关研究文献的基础上，通过学理分析与经验思考相结合的方式，提出“乡村信仰场域”的概念和研究议题，并将其运用到一个具体的经验研究之中。以往的民间信仰社会学研究往往聚焦于作为文化实体的信仰和仪式本身，并运用国家／社会关系的解释框架从静态的角度来予以考察，或，直接通过信仰和仪式来考察国家／社会的关系和变化。这构成了民间信仰社会学研究的路径Ⅰ。在这样的路径下——不管具体视角和观点如何，研究的核心始终是作为文化实体的信仰和仪式，而很少分析和解释与此相关的社会过程。民间信仰社会学研究的路径Ⅱ则转向对由信仰问题所带来的社会过程的关注，在场域视角下侧重对由信仰而产生的权力关系、行动实践与结构机制等的研究，其知识基础来源于行动／结构关系的古典社会学命题(从社会理论的角度来看，本文即显示了行动在结构的约束背景下改变或转换结构的机制和策略)。“乡村信仰场域”是基于路径Ⅱ的一个理论框架兼研究议题，它有别于以往宽泛的国家／社会关系解释框架，试图对处于过程性、关联性和情景性状态之中的国家权力、地方政府和行动者形成整体的考察框架，建立起自上而下与自下而上之间真正的动态关联，迈向更广阔的研究视野。乡村信仰场域诸问题在中国社会转型的背景下尤其具备独特意义。社会学对民间信仰目前研究的超越即在于从一种聚焦文化实体的静力学迈向一种关注社会过程的动力学。因循路径Ⅰ，本文交待了湘中农村的区域信仰“三仙”崇拜之传说与现实的基本图景，特别是“三仙”的祭祀和仪式、信仰者及“三仙”的社会功能。并就“三仙”如何从草莽英雄转化为社区守护神的问题分析了神祗的建构逻辑——“三仙”如何得以从英雄转化为神祗，如何得以从社会反抗的符号转变为集体认同的象征。信仰空间再造作为改革后出现的新的社会事实，是乡村信仰场域研究的重要问题。以往研究只讨论到了空间再造对民族国家、基层政权、地方民众和海外华人等各方都有利可寻的情形，而对外部条件缺席的空间再造情形缺乏探讨，湘中两处三仙观(殿)修建的故事弥补了这一不足。本文以该故事为典型个案剖析了信仰空间本身及其再造过程中的权力关系、行动实践策略与制度／权力运作机制，揭示了民族国家、基层政权与地方民众之间错综复杂的关系。本文借助于对信仰空间再造的讨论，深入剖析了由此问题所带来的国家／社会关系、民间信仰／民族国家关系、农民／国家关系、法律制度和国家权力的实践逻辑等诸如此类的问题。经验研究试图表明，信仰空间本身及其再造过程中无不充满了各种权力关系和技术与行动策略，场域里的空间和秩序是不同主体相互较量、协商和妥协的动态“局势”的结果，任何一方都不可能单独主导或决定场域的关系、结构和秩序。民族国家、基层政权与地方民众都拥有某种类型的、存在边界的权力，不同权力关系类型之间既存在张力，也会相互转换。民族国家的制度和基层政府的权力都有被利用、悬置和架空的时候。地方民众和精英主要运用了五种行动策略来获取、增强其信仰空间的合法性。基层政权在乡村信仰场域里的行动虽然按照国家意志需要采取治理逻辑，但事实上更遵循稳定逻辑的优先地位。在实际运作的时候，其控制型权力在一定程度上转化成了与民众相互“配合”的共谋性权力。这成为信仰空间再造及其合法性获取的重要前提条件。基层政权在代表民族国家给社会赋权的同时，也实现了对民间信仰的有效管理，进而增强了前者对后者的治理能力。这避免了潜在的更大冲突，造就了三赢的局面——民族国家达到了对民间信仰的治理和一定程度的控制，基层政权维系了当地社会的秩序，民众也实现了其信仰空间的合法化。但是，生成的结构和再造的空间作为场域里不同社会力量共同完成的社会建构，并不是稳定的和刚性的。这也就意味着，即使是生成了的空间秩序，也有可能由于某方的意志和立场的改变而变化，但任何一方(包括政治权力支配者)都不可能单独决定、左右场域里的空间秩序。未来的乡村信仰场域将会呈现出怎样的图景，在宏观上主要取决于国家意志的立场与社会转型的强度。更多还原

【Abstract】 The main task of this thesis is to put forward a theoretic concept and research topic for discussion, namely the rural belief field, and then apply it to an empirical research.The author distinguishes two approaches for folk religion study of sociology. The first is that focuses on the belief and ritual itself which as cultural entity with the exercise of state-society relation model. Following this path, the research’s core concern is always the belief and ritual which as cultural entity, and social processes related are seldom paid attention. The second approach turns to the concern for social processes which are brought by belief problem. This approach attaches great importance to the study of power relationships, action practice and structure mechanism, which is produced by the belief problem under the perspective of field, and gets its theoretical origin from sociology’s classical theme of action-structure relation--from the visual angle of social theory, this thesis shows that how does common people’s action change and transfer structure under the structure-confining background. Following this path, the rural belief field is a theoretical frame and research topic that differs from state-society relation model, trying to explain state power, local government and the agent in process, relation and concrete scene, establishing genuine dynamic association of up-down path and down-up path, and leading to broader vision for the study of folk religion. Research for the rural belief field is especially and particularly important with the background that China society is now in great transition. Sociology’s transcendence to the present study of folk religion rests with turning its vision from statics that focuses on cultural entity to dynamics that concerns social process.Following the first path, this thesis depicts the legend and true-life conditions of the three-numen cult of a rural village in middle Hu nan province, especially the rituals, believers and its social functions. And it analyzes the logic of the numen’s formation, viz., how do the three-numen transfer from heroes to numens and from the sign of social revolt to the symbol of collective identity.The re-making of belief space as new social fact is an important research topic in the domain of the rural belief field. Former studies have discussed such kind of case that belief space’ re-making benefits the nation-state, local government & common people and Chinese abroad. Two three-numen temples’ building story from middle Hunan province makes up the condition that without outer impetus, which lacks study. The thesis analyzes the power relationship, action tactics and the functioning mechanism of institution/power, and opens out the anfractuous relationships between the nation-state, local governments and common people. By discussion of belief space re-making, this thesis penetrates into the state-society relation, folk religion & nation-state relation, peasant-state relation, the actual encounter of law/institution and state power, etc., which are brought by the core problem.The empirical research is trying to shows that kinds of power relation and tactics are permeated in the belief space and re-making process, and the space and order are outcomes of a dynamics situation under which mutual disputing, negotiating and compromise between different agents are at staging. The nation-state, local government and common people all have some kind of confined power and different power relations could be switched into each other. The local common people and elites mainly exert five kinds of action tactics to acquire and buildup their belief space’s legitimization. The local government in the rural belief field keeps to the priority of stable-logic. Its control power turns into conspiracy power when it is running in the rural society. This is a fundamental precondition for the re-making of belief space. The local government empowers the society authorized by the state, and meanwhile achieves efficient supervision to the folk religion. This avoids potential social conflicts and brings triangle-win, i.e., the state realizes its administration and some kind of control over folk religion, the local governments maintains the local order, and the local common people and elites achieve legitimization of their belief space.However, the generated structure and re-made space as co-accomplished social construction by several social forces is not steady-going and rigid. That means it may be remodeled when one agent’s will and standpoint change, but either could solely control the space order in the field. What would the rural belief field’ prospect be in the future? That depends on the state’s standpoint and the strength of social transition at the macro level.更多还原