adam chau[1]. miraculous response.pdf
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1、Miraculous Response: Doing Popular Religion in Contemporary ChinaAdam Yuet ChauStanford University PressMiraculous ResponseDoing Popular Religion in Contemporary ChinaMiraculous ResponseDoing Popular Religion inContemporary ChinaAdam Yuet Chaustanford university pressStanford, California2006Stanford
2、 University Press Stanford, California 2006 by the Board of Trustees of the Leland Stanford Junior UniversityLibrary of Congress Cataloging-in-Publication DataChau, Adam Yuet. Miraculous response : doing popular religion in contemporary China / Adam Yuet Chau. p. cm. Includes bibliographical referen
3、ces and index. isbn 0-8047-5160-9 (cloth : alk. paper) 1. Shaanxi Sheng (China)Religion.2. Shaanxi Sheng (China)Social conditions.3. Religion and culture ChinaShaanxi Sheng.I. Title. bl1945.s52c43 2005 299.51095143dc22 2005009492Printed in the United States of America Original Printing 2005 Last fig
4、ure below indicates year of this printing: 15141312111009080706Typeset at Stanford University Press in 10/13 Sabonto my parentsContentsAcknowledgmentsxiA Note on Units of Measurement, Romanization, and Datesxv1 Introduction12 Shaanbei History, Society, and Culture203 Shaanbei Popular Religious Lands
5、cape444 Beliefs and Practices: Shaanbei Peoples Religiosity and Religious Habitus595 Legends and Histories: Heilongdawang and the Heilongdawang Temple776 Provisioning Magical Efficacy and Divine Benevolence997 Modes of Social Organization and Folk Event Productions1248 Red-Hot Sociality1479 Temple B
6、oss and Local Elite: The Story of Lao Wang16910 Longwanggou and Agrarian Political Culture19611 The Local State and the Politics of Legitimation21112 Conclusion240Notes251References Cited273Character List 293Index303Maps, Table, and FigureMaps1 Shaanbei, Showing Yanan and Yulin Prefectures and Locat
7、ion of Longwanggou42 Schematic Map of Longwanggou and Surrounding Areas 803 Birds-Eye View of Longwanggou Temple Ground 81TableAspects of a Funeral and a Temple Festival Compared and Contrasted144FigureChart Showing Relationship Between the Local State and Longwanggou214PhotographsShaanbei landscape
8、22The Black Dragon King Temple82Plaques thanking the Black Dragon King and praising his magical efficacy82Statues of the Black Dragon King and his attendants 83A worshiper consulting the Black Dragon King using the oracle roller103Longwanggou temple officers count donation money113Burning paper offe
9、rings at grave site132Festivalgoers enjoying opera performance161Worshipers climbing a flight of steep stone steps to the temple161Worshipers bringing offerings to the Black Dragon King162Temple Boss Lao Wang speaking to a group of temple association members and volunteer yangge dancers172The headqu
10、arters of the Mizhi County Branch of the Communist Party215AcknowledgmentsFirst and foremost, I thank the people of Shaanbei for their warm hospi- tality. The members of the Shenmu and Zizhou county opera troupes were wonderful. The people of Longwanggou and surrounding villages (especially Batawan)
11、 are the best informants and friends an ethnographer can hope for. A few individuals in Shaanbei deserve special acknowledg- ments. Gao Changtian, Professor of History at the Yanan University (Yanda), was my first host in Shaanbei in the summer of 1995. During each of my research trips to Shaanbei,
12、Professor Gao went out of his way to assist me. Many doors were opened thanks to Professor Gaos intro- ductions. Zhang Junyi of Zizhou County, writer and local historian, helped me in innumerable ways. Mandur (Driver Zhang of Longwang- gou) and Feifei (Zhang Zhifei), both of Batawan Village, and the
13、ir fami- lies provided warm kang, bowls of delicious millet and bean gruel, and cozy sociability. Feifei served as my language tutor and informal research assistant; he and his grandmother, my “second aunt,” taught me many earthy Shaanbeihua expressions. Temple boss Wang Kehua (Lao Wang, or “Old” Wa
14、ng) at Longwanggou (the Dragon King Valley) welcomed and hosted me at the Black Dragon King Temple during my yearlong dis- sertation research. He kindly provided me with not only a room in the temple dormitory building but also the most favorable research environ- ment at Longwanggou. Without Lao Wa
15、ngs kindness and generosity this project would not have been possible. I thank Professor Yang Shengmin of the Central Nationalities Univer- sity in Beijing for having pointed my way to Shaanbei. He hosted me on numerous occasions when I passed through Beijing, for which I am grate-xiiAcknowledgments
16、ful. I am indebted to Dr. Luo Hongguang of the Chinese Academy of So- cial Sciences for being a host, adviser, and trusted friend. Dr. Luo intro- duced me to Longwanggous temple boss Lao Wang. Because the people of Longwanggou believed that “Hongguangs friend is our friend,” they received me with op
17、en arms. Dr. Luo served as my academic adviser in China, generously shared his work on Shaanbei with me, and provided invaluable guidance concerning my project from its inception. Many ideas in this book resulted from discussions with Dr. Luo over the years. He and other members of his family, Dr. J
18、iang Yan and Lulu, provided me with a home away from home whenever I went through Beijing. Even though I did not officially affiliate with either the Institute of Ethnology of the Central Nationalities University or the Institute of Sociology of the Chinese Academy of Social Sciences, both instituti
19、ons provided needed logistic help. For this help I thank Professor Yang and Dr. Luo again. Other qianbei, colleagues, and friends in Beijing who welcomed me and listened to my ideas include Guo Yuhua, Pan Jiao, and Zhang Haiyang, among others. I also want to thank the few former sent-down youths I i
20、n- terviewed in Beijing. I owe my greatest gratitude to my graduate school principal advisers and mentors Arthur P. Wolf (Chair of my dissertation committee) and Hill Gates. In the beginning of my graduate career they opened my eyes to the exciting and expansive worlds of China studies and anthropol
21、ogy, and over the years they have provided me with both intellectual and per- sonal nurturance. As the third member of my dissertation committee, An- drew G. Walder was a wonderful critic and supporter. All three have served as models of high standards in scholarship. Many other people at Stanford d
22、eserve my sincere thanks for having contributed to my learning and well-being. Bernard Faure helped me see the link between anthropological and religious studies approaches to the study of popular religion. I also learned from many other teachers: Ha- rumi Befu, George Collier, Jane Collier, Carol D
23、elaney, Joan Fujimura, Akhil Gupta, Purnima Mankekar, Donald Moore, Hayden White, and Sylvia Yanagisako, among others. The staff of the Department of Anthro- pology, especially Ellen Christensen, Beth Bashore, and Shelly Coughlan, steered me through the graduate program with timely assistance and wi
24、se counsel. The staff of the Center for East Asian Studies, especially Connie Chin and Shen Xiaohong, and the librarians of the Hoover East Asian Collection, especially Alberta Wang and Mark Tam, helped me in count- less ways. People in my cohort were always there to support and help me;Acknowledgme
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