本文選題：贛南　切入點：民間風(fēng)水信仰　出處：《贛南師范學(xué)院》2013年碩士論文　論文類型：學(xué)位論文

【摘要】：風(fēng)水是中國傳統(tǒng)文化的重要組成部分，是一種蘊(yùn)意豐富的民俗文化事象。民間風(fēng)水信仰作為一種民間信仰，已凝結(jié)為社會民眾的一種“集體無意識”，講究風(fēng)水宜忌已然成為廣大中國社會民眾日常生活的重要組成部分。 本文以贛南地區(qū)為研究中心，采用歷史人類學(xué)的研究方法，從贛南風(fēng)水的傳入、發(fā)展及現(xiàn)狀著手，對民間風(fēng)水信仰進(jìn)行深入探討。學(xué)術(shù)界對民間信仰的概念界定歷來都存有爭議，筆者認(rèn)為民間信仰并不是傳統(tǒng)意義上的所謂的庶民的信仰，而應(yīng)是囊括了庶民和精英階層的大眾信仰，是一種在民之間的信仰。民間風(fēng)水信仰是伴隨著風(fēng)水觀念在民之間的產(chǎn)生、傳播、發(fā)展，漸漸為民所信為民所仰而產(chǎn)生的植根于民眾心中的一種思想，一種意識。 筆者認(rèn)為秦漢時期陽宅風(fēng)水的以陰陽五行五音為核心的吉兇推演模式初步形成，當(dāng)時還形成了一系列為后世所傳承的基本原則。而陰宅風(fēng)水的吉兇推演模式及其理論在秦漢時期其實就已經(jīng)形成。文章著重分析民間風(fēng)水信仰在贛南地區(qū)的外在表現(xiàn)形態(tài)，介紹了風(fēng)水傳入贛南的過程及其發(fā)展勢態(tài)。唐朝以前，民間風(fēng)水信仰主要盛行于黃河流域的中下游地區(qū)和長江兩岸地區(qū)，尚未傳播至現(xiàn)今的贛南地區(qū)。據(jù)贛南地區(qū)的史志資料和民間傳說可知，將風(fēng)水術(shù)帶入贛南地區(qū)的主要是唐末因黃巢起義避亂贛州的楊筠松和卜都監(jiān)，他們在此傳道授業(yè)，開創(chuàng)了形勢派風(fēng)水。經(jīng)過五代、宋、元時期的傳承與發(fā)展，至明清時期，贛南地區(qū)的風(fēng)水信仰達(dá)到了極盛的程度。 到了清代，篤信風(fēng)水的現(xiàn)象十分普遍，風(fēng)水信仰已經(jīng)成為民眾中的一種傳統(tǒng)積淀，，一種普遍的民俗文化事象。然而，風(fēng)水信仰也造成了諸多不良影響，引發(fā)了諸如停柩不葬、二次葬與訴訟、盜葬與械斗等社會問題。究其原因，筆者認(rèn)為是魂神還養(yǎng)的互惠理念及魂神還害的互損效應(yīng)、地方官員的安撫姑息、靈驗的事跡及傳說故事和社會動蕩，世事不確定性的凸顯等因素共同作用的結(jié)果。發(fā)展到現(xiàn)代社會，風(fēng)水信仰已經(jīng)成為民間社會的一種俗信，成為規(guī)范民眾的行為、語言和心理的一種基本力量。 在現(xiàn)代社會中，贛南地區(qū)的民間風(fēng)水信仰依然盛行不衰，風(fēng)水從業(yè)人員在風(fēng)水信仰的傳承和擴(kuò)散過程中發(fā)揮著重要的作用。文章重點描述了風(fēng)水從業(yè)人員的構(gòu)成、素質(zhì)、實踐活動及其傳承理念。文章對風(fēng)水信眾的構(gòu)成也進(jìn)行了細(xì)致分析，風(fēng)水信眾依然本著“趨吉避兇”的心理信仰風(fēng)水，進(jìn)行著各種風(fēng)水實踐活動。本文從與時俱進(jìn)因地制宜民間風(fēng)水信仰的生存策略、民間風(fēng)水信仰的習(xí)俗化、靈驗與感恩——民間風(fēng)水信仰體驗的互動模式和民間風(fēng)水信仰文化調(diào)適的社會功用四個方面分析了時下贛南地區(qū)民間風(fēng)水信仰盛行不衰的原因。同時，文章還對時下民間風(fēng)水信仰的特點以及對民間風(fēng)水信仰的態(tài)度和策略問題作了一定的闡述。
[Abstract]:Fengshui is an important part of Chinese traditional culture and a kind of folk culture with rich meaning. The folk fengshui belief is a folk belief. It has been condensed as a collective unconsciousness of the social masses, and it has become an important part of the daily life of the Chinese people to pay attention to the fengshui. This paper takes Gannan area as the research center, adopts the research method of historical anthropology, starts with the introduction, development and present situation of geomantic water in Gannan. The definition of folk belief has always been controversial in academic circles. The author thinks that folk belief is not the traditional belief of the common people. The folk fengshui belief is accompanied by the emergence, dissemination and development of the geomantic concept among the people. A kind of thought, a kind of consciousness rooted in the hearts of the people, gradually believed by the people and admired by the people. The author thinks that in the Qin and Han dynasties, the auspicious and evil evolutional model of Yangzhai geomantic with Yin and Yang five elements and five sounds as the core has been formed preliminarily. At that time, a series of basic principles passed down by later generations were formed. In fact, the evocative mode and theory of fengshui in Yinzhai were formed in the Qin and Han dynasties. This paper focuses on the external manifestation of folk fengshui belief in Gannan. This paper introduces the process and development of the introduction of geomantic water into Gannan. Before the Tang Dynasty, the folk fengshui belief was prevailing mainly in the middle and lower reaches of the Yellow River basin and on both sides of the Yangtze River. According to the historical records and folklore of Gannan region, the main ones who brought geomantic techniques into the south of Jiangxi in the end of the Tang Dynasty were Yang Junsong and Pu du Jian of Ganzhou because of the Huangchao uprising, where they preached and taught. Through the inheritance and development of the five dynasties, Song and Yuan dynasties, by the Ming and Qing dynasties, the geomantic belief in Gannan region reached a very high level. By the Qing Dynasty, the phenomenon of believing in geomantic water was very common, and the fengshui belief had become a kind of traditional accumulation and a common folk cultural phenomenon among the populace. However, the fengshui belief also caused many adverse effects, such as stopping the coffin and not burying the coffin. Social problems such as secondary burial and litigation, burials and armed fights, and so on. The author believes that the reason is the reciprocal concept of the spirit god and the mutual damage effect of the soul god, the appeasement of the local officials, the deeds and legends of efficacy and the social unrest. In modern society, geomantic belief has become a popular belief in civil society and a basic force to regulate the behavior, language and psychology of the people. In the modern society, the folk fengshui belief in Gannan region is still prevailing, and the fengshui practitioners play an important role in the process of the inheritance and diffusion of the fengshui belief. The article mainly describes the composition and quality of the geomantic practitioners. The article also makes a detailed analysis of the composition of the fengshui believers, who still adhere to the psychological belief of "seeking good fortune and avoiding evil". This article is based on the survival strategy of folk geomantic belief in keeping pace with the times and the custom of folk geomantic belief. The interactive model of the experience of folk fengshui belief and the social function of cultural adjustment of folk fengshui belief analyze the reason why folk geomantic belief is popular in south Jiangxi. At the same time, The article also expounds the characteristics of the folk geomantic belief and the attitude and strategy of the folk geomantic belief.
【學(xué)位授予單位】：贛南師范學(xué)院
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2013
【分類號】：B992.4

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