Sacrifice Circle and Social Organization
——Discussion on the settlement development model of Changhua Plain
Based on the field data and documents of religious activities in front of the stage and village organizations, this article studies the concept of sacrificial circles and the development model of settlements in the Changhua Plain, and explores the relationship between religion, social organizations, clans, people and sub-organizations, and the impact of religious activities on settlements. And the impact of the city.
1. Development and reclamation of the Zhuoda watershed
Location: Chuo Da Valley, Taiwan
Village temples and ancestral halls are concrete social organizations that can be found in the settlements.
Taiwan: The ban on the sea and the policy of governing Taiwan in the early Qing Dynasty affected the pattern of immigration at that time, resulting in an uneven distribution of power among different groups of people.
During the Dutch period: there were three classes of head reclamation, tenant owners, and current tenants; in the
middle of Kangxi period: Han people began to divert water and land for cultivation on the Changhua Plain. The new technology of paddy field farming changed Taiwan’s economic pattern and laid the foundation for the settlement of Han people. .
The early Han settlements were arranged naturally according to the ecological environment, and the location was roughly similar to the original Fanshe. Due to the diversion of the Zhuo Da watershed, the two settlements on the Changhua Plain were densely separated. They were divided into scattered villages in the north and villages in the south.
2. Crowd, Surname and Clan
Due to their different footprints, Taiwanese Han immigrants can be roughly divided into the Hokkien family of Fujian origin and the Hakka family of Cantonese origin. In more detail, the Hokkien family is divided into Zhangzhou and Quanzhou, and the dialects of Xinghua and Fuzhou can be divided. Out of small groups such as Huizhou, Jiaying Prefecture, Chaozhou and Fujian Tingzhou. Due to the small number of Hakka families, they are generally divided into three groups of Zhangquanke. This distinction is especially important in early Taiwanese society.
1. Changhua's gentle Han people are mostly in Quanzhou, concentrated in the north and west
. Except for Changhua City, Zhangzhou people are concentrated in the towns and villages below Yuanlin;
Hakka people are in Yuanlin, Puxin, and Yongjing, with the most footprints in Chaozhou.
2. The central part of Taiwan is the closest geographically to Fujian. Therefore, most of the immigrants from the port to Taiwan are from Quanzhou; the
Hakkas gradually concentrated in the triangle area centered on Yongjing and Puxin
. The Hakkas have an overwhelming advantage against Quanzhou. The two groups of Zhangzhou people combined to form a united front, and there was an organization of 72 villages.
3. Crowd and ancestral home are the basis of the early immigrants' combination and the basis of geo-organization. On the one hand, it gives immigrant society a common identity in the new environment, on the other hand, the common dialects and customs provide the life content of the new society. As a concrete representation of the crowds and footprints, apart from language, they are the gods worshipped by different groups of people. The guardian gods brought from their hometowns are enshrined on the new land through immigrants as a symbol of cultural continuity and become a symbol of the new community. Clan has become the foundation of Chinese social structure, which is especially important in the rural areas of Fujian and Guangdong. At the same time, the formation of clans must be matched with other social and economic conditions, and after a long period of reproduction, they begin to take shape.
4. At present, the villages in Taiwan are mostly mixed villages, and the clan is not developed. However, we cannot deny the importance of blood relationship in the social organization of Han people in Taiwan. On the contrary, it is believed that in the tradition of Han culture, blood relationship and clan are still the cornerstones of interpersonal relationships.
The biggest shortcoming of the survey and research on the surnames of Han Chinese in Taiwan is the failure to combine the two factors of surname and ancestral home.
5. Taiwan’s geographic village temples appeared earlier than blood-derived ancestral temples-half of the twelve clans in Zhushan were not based on pure blood, but the same surname in the same area to unite and resist foreign aggression Jointly establish the ritual public industry.
6. The formation of clans requires long-term reproduction, economic and other social conditions. The determination of ancestral status is not only related to property rights, but also requires some "competition" and "promotion". The result is not a single surname god but a multiple surname "gongma card", which undoubtedly hinders the consolidation and development of lineage groups and clan status .
7. There are almost no villages with a single surname in Taiwan. There are many villages with a single surname, most of which are villages in the south.
However, the villages with the clan as the center of the settlement organization may exist in history, but it is impossible to find such signs at present.
Combining clans and regions to complement each other is a very reasonable arrangement for Han immigrants in the new environment, and the focus of regional organization has shifted to regional village temples.
3. Religious and social organizations
Xiao Gongquan-the village temple in the multi-surname village has become the focus of the local organization, and at the same time has the tasks and functions of the ancestral hall in the Shan-surnamed village.
Brim-describes the village temple as the center of religious, political, and social activities of the "Village Alliance" organization (Village Alliance) as the center and symbol of the covenant or township formed by the village alliance.
Sacrifice circle-the history, social background, religious activities and social life of the temple.
1. Wang Shiqing-Use the faith of the chief priest to distinguish the crowds, and to see the affiliation of different settlements in the same area from the perspective of different chief priests and their temple organizations and religious activities.
The area where the worship of a chief priest is called the circle of belief.
2. The establishment of religion in Taiwan is divided into three phases
(1) Initiation period-the kenmins enshrined incense or idols brought from their origins to protect the gods
(2) Settlement formation period-new land was opened up, and earth temples were built everywhere
(3) Jiluo development period-place After the development, it gradually became a street and the occupation was divided, so various professional gods such as Wenchang and Guandi Temple appeared in turn
. 3. The land god is the lowest but the most common regional god in the settlement. Taiwan has the "Tantou Tianwei Land Lord"
. During the time of crossing the sea, the crowds carried guardian gods from different homelands, and became the main gods of different groups in Taiwan. For example,
there are many temples enshrining various "princes" in Quanzhou. The term princes sometimes refers to general gods, but evolved from the gods of plague. The prince Guanxing mostly worshipped Quanzhou people.
4. Quanzhou people generally worship the official seal, but because it is difficult to syndicate the local attributes of the worship in every household hall, it is replaced by another goddess-Mazu in popular beliefs.
5. Taiwan is still called the village village. Zhuang's "working definition": a settlement of common sacrifice units.
The village is usually a village temple "shared" by the residents of a settlement, which serves as the activity center of the settlement.
4. Sacrifice Circle Mode
The concept of the sacrificial circle is based on Zhuang, with the main gods and local gods of different groups to establish a sacrificial circle and develop.
1. The sacrificial circle is based on the regional organization model based on the main deity and religious activities. The main deity of Fangge is the main deity confined to a certain group of people in the settlement. The most common prince and Mazu represent the main gods of the village temple.
2. The ancestral gods were worshipped in the ancestral halls for the people of the common surname, and they were also the "main gods" limited to a certain group of people, so they also became the main gods in a village with a single surname in the sacrificial circle.
The land god mentioned above is the most common regional god. The common small shrines in rural Taiwan are Yinggong Temple. Yinggong Temple-a god who asks for it, is actually a lone army and wild ghost without an owner. Because of the turmoil in Taiwan, there are many "Arhats". "Foot" so there are too many dead bones.
3. Combining the settlements to form a sacrificial unit-Zhuang, in a settlement can be divided into smaller regional units-Jiaotou, each Jiaotou has a common main god.
The village can be organized by the "huizhuang" alliance. Mazu usually becomes the main god of the Zhuang Temple, and other main gods representing the crowd may also become the main gods of the alliance.
4. Three levels: the former village-village, li
Jiaotou-neighboring
village combined with a series of villages to become the future "xiang"
prince is the main god across three levels, it may appear in the small temple or temple in Jiaotou It may also be promoted to the main god of the village alliance.
5. Religious activities maintain the relationship between the village temple and local organizations. The most common one is the Qianqiu Festival, commonly known as "Worship", the "Christmas" of the main god
and the annual construction Jiao Festival-each village becomes a unit to participate, the main gods come to each unit when looking for the realm,
the source of the main gods is the division of fire-to establish a loose master-slave relationship, which needs to be strengthened over a period of time
6. Two kinds of organizations and activities
Shan Xing Opera: In religious ceremonies, organizations with the same surname to participate in acting to thank the gods.
Shenming society: a society composed of believers of a certain god, usually a negative number in the temple becomes an ancestor worship unit to participate in the temple's large festival.
The affiliation of the main god reflects the status of the village temple, so as to explore (1) analysis of regional organization and social structure (2) analysis of history. The
sacrificial circle is not only regarded as a region of religious belief, but a whole category of religious activities and organizations, called " Religious Sphere"
7. Changhua Cheng and Lukang: Quanzhou people dominated Lukang in the late period of the earliest market evolution in the Changhua Plain, while the Zhangquan group was evenly divided in Changhua.
8. The distribution of the main gods in the areas occupied by the crowds is roughly the same, which shows that the reliability of the main gods as an index for tracing the crowds is roughly consistent with the historical facts provided by the temples when they were established.
This part should clarify the role played by the clan in the past regional activities and the role that occurred after the establishment of the township system.
summary
Temples and market cities attract local residents, and both are of equal importance to the villagers' society, and can be combined to become the center of local organizations and activities.
Due to the different ecological environment in Taiwan and the interlocking influence of social and cultural conditions, the market city failed to become a place for planting trees. Economic crops and transportation construction were introduced earlier than in the rural areas of mainland China, which also affected the formation and development of urban systems.
In this paper, the artificial village temple system in Taiwan may be able to replace the market city and become the rural local hub, based on the settlement.
The hierarchical relationship of Lianzhuang Temple, Village Temple and Jiaotou Temple in the sacrificial circle model reflects the hierarchy of temples.