本文選題：沙子口海廟 + 巡游儀式　； 參考：《中國海洋大學》2014年碩士論文

【摘要】：文化是人類發(fā)展過程中的重要組成部分。民間信仰是歷經了漫長的歲月的傳承、發(fā)展、演變并且延續(xù)至今的文化現(xiàn)象。在近些年來，民間信仰也成為了學術界關注的重點之一，得到了廣泛的發(fā)展。但是這些研究都存在著特殊的研究傾向，我國擁有五十六個民族的國家，這種得天獨厚的民族優(yōu)勢使得對民間信仰的研究多注重少數(shù)民族特殊的生活方式以及特殊的文化和信仰上。對于沿海地區(qū)的民間信仰則關注較少，，專門針對海神民間信仰的、特別是我國北方海神民間信仰的變遷史研究更是微乎其微。因此，本文選取青島沙子口海廟巡游祭海儀式的變遷為例，對沙子口祭海儀式的變遷過程，以時間為經線分成了從海廟建立到20世紀50年代，從20世紀50年代到20世紀90年代，從20世紀90年代至今三個時期論述了沙子口海廟和巡游儀式的變遷過程，并在此基礎上說明沙子口祭海在其歷史發(fā)展變遷過程中發(fā)揮著維護社會穩(wěn)定，凝聚地方民心，促進經濟發(fā)展等重要的社會功能。 沙子口海廟巡游儀式的變遷過程是與我國的經濟、政治等方面的社會變遷息息相關的。從海廟建立到20世紀50年代，海廟逐漸擴大規(guī)模，祭海儀式一直是由漁民自發(fā)舉行和傳承。在20世紀50年代到20世紀90年代，由于各種原因，海廟被毀壞，祭海儀式也被迫停止。20世紀90年代后，政府重視文化發(fā)展，出資重新修建海廟，并將沙子口祭海列入首批嶗山非物質文化遺產之中。以此為標志，在當?shù)卣拇罅χС窒�，海神民間信仰文化逐漸蓬勃發(fā)展起來，并在2012年舉辦的的嶗山非物質文化遺產節(jié)上，沙子口祭海儀式作為開幕式的重頭戲在世紀廣場為人們展現(xiàn)了海洋文化的獨特魅力。 沙子口祭海儀式傳承百年是因為其不斷的順應社會，隨著社會的發(fā)展而改變，對當?shù)厣鐣刃虻倪\行和社會結構的維持起到了特定的作用。從建廟到20世紀50年代，由祭海儀式輻射而生的廟會作為集合漁民進行集體活動的方式，發(fā)揮著維護社會穩(wěn)定的功能。在20世紀50年代到20世紀90年代，蘊含在海神信仰中的優(yōu)秀的道德傳統(tǒng)文化影響著漁民的衣食住行。20世紀90年代之后，得到了政府充分重視的祭海儀式是民眾娛樂旅游的一個重要方式，并且?guī)聿环频慕洕杖搿?中國有著漫長的海岸線，有著上億的漁民和沿海眾多的漁村。不少漁村都面臨著現(xiàn)代化和城市化的挑戰(zhàn)，但是挑戰(zhàn)同樣是機遇。沙子口地區(qū)漁村是一個個例，但是同樣是眾多漁村的一個縮影。海神民間信仰在新時代雖然面臨傳承和發(fā)展的諸多挑戰(zhàn)，但在新時代它們有了新的社會功能，保護和發(fā)展海神民間信仰不僅僅保護了文化的多樣性，而且還有助于提高人們的生態(tài)環(huán)保意識和海洋權利意識。21世紀是海洋的世紀，海洋開發(fā)、利用和保護等海洋事業(yè)的發(fā)展離不開這些實踐活動中形成的海洋文化，海洋民間信仰作為海洋文化中的重要組成部分，應該受到重視。
[Abstract]:Culture is an important part of the process of human development. Folk belief is a cultural phenomenon that has been inherited, developed, evolved and continued. In recent years, folk beliefs have become one of the focus of academic attention and have been widely developed. But there are special research tendencies in these studies. China has a country with fifty-six nationalities, and this unique national advantage makes the study of folk beliefs pay more attention to the special ways of life and special culture and belief of the ethnic minorities. The folk beliefs of the coastal areas are less concerned, especially the folk beliefs of the sea god, especially the folk beliefs of the Northern Sea God in China. The study of the history of change is very small. Therefore, this article selects the vicissitude of the sacrificial ceremony of the Shazikou temple in Qingdao as an example. The process of the vicissitude of the sacrificial ceremony in Shazikou is divided into the meridian from the sea temple to the 1950s, from 1950s to 1990s, and from 1990s to the present. On the basis of the changing process of Shazikou sea temples and cruising ceremonies, it shows that the Shazikou sacrificial sea plays an important social function in maintaining social stability, gathering local people's hearts and promoting economic development in the course of its historical development and change.
The vicissitude of the cruising ceremony of the Shazikou sea temple is closely related to the economic and political social changes in our country. From the establishment of the sea temple to the 1950s, the sea temple gradually expanded, and the sacrificial ceremony was held and inherited spontaneously by the fishermen. From 1950s to 1990s, the temple was destroyed and sacrificed for various reasons. The sea ceremony was also forced to stop the 90s.20 century. The government attached great importance to cultural development, rebuilt the temple of the sea, and put the Shazikou sea in the first batch of intangible cultural heritage of Laoshan. As a sign, with the strong support of the local government, the culture of the folk belief of the sea god was gradually developed and held in 2012 in Laoshan. At the festival of cultural heritage, the ceremony of Shazikou sacrificial sea ceremony as the highlight of the opening ceremony shows the unique charm of marine culture for people in Century Square.
The Shazikou sacrificial ceremony was inherited for a hundred years because of its continuous adaptation to the society and the change of social development. It played a specific role in the operation of the local social order and the maintenance of the social structure. From the temple building to the 1950s, the temple fair, born by the ceremony of the sacrificial ceremony, played a collective activity as a collection of fishermen. The function of maintaining social stability. From 1950s to 1990s, the excellent moral traditional culture contained in the belief of the sea god influenced the fishermen's food and food in the 90s of.20 century. The sacrificial ceremony, which has been paid full attention by the government, is a important way of public entertainment tourism, and brings a lot of economic income.
China has a long coastline with hundreds of millions of fishermen and many fishing villages along the coast. Many fishing villages face the challenges of modernization and urbanization. But the challenge is the same opportunity. The fishing village in Shazikou is a case, but it is also a miniature of many fishing villages. Many challenges, but in the new era they have a new social function, the protection and development of the sea god folk beliefs not only protect the diversity of culture, but also help to improve people's awareness of environmental protection and marine rights.21 century is the century of ocean, marine development, utilization and protection of marine development can not be separated from these Marine culture, as an important part of marine culture, should be taken seriously in the practice of marine culture.

【學位授予單位】：中國海洋大學
【學位級別】：碩士
【學位授予年份】：2014
【分類號】：B933

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