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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

25、ntsxiiiErich Fox Tree and Jen Roth-Gordon deserve special mention. The first drafts of a number of chapters of the book were attempted at a disserta- tion seminar. I thank members of the seminar for their valuable critique. I want to thank my undergraduate teachers at Williams College, espe- cially

26、my adviser David Edwards, Carol Benedict, Jeanne Bergman, Jonathan von Kowallis, and Angela Zito, who encouraged me to pursue an academic career in China anthropology. Other teachers from whom I learned much include Michael F. Brown, George T. Crane, Robert Jack- all, Peter Just, and Philip Kasinitz

27、. Thanks are also due to the following scholars for having discussed ideas with me and shown interest in my project: Catherine Bell, Uradyn Bulag, Ursula-Angelika Cedzich, Kenneth Dean, Arif Dirlik, Stevan Har- rell, Jun Jing, David Jordan, Xin Liu, Richard Madsen, Jean Oi, Ellen Oxfeld, Elizabeth J

28、. Perry, Frank Pieke, P. Steven Sangren, Gary Seaman, James L. Watson, Rubie S. Watson, Robert P. Weller, Yunxiang Yan, and Yu Kuang-hung, among others. I thank the friends who in one way or another sustained me over the years: Au Kin-cheung, Genevieve Bell, Chan Kai-tai, Magnus Fiskesj, Ho Kwok-keu

29、ng, Norman Lui, Arzoo Osanloo, Nikolai Ssorin-Chaikov, Mark Swislocki, Phoenix Wang, Scott Wilson, Mei Zhan, Zhen Zhang, and many others. Some ideas that appear in this book were presented at the Center for East Asian Studies at Stanford University, panels at annual meetings of the American Anthropo

30、logical Association, a CHIME conference in Prague, the Center for Chinese Studies at UC Berkeley, the University of Oregon in Eugene, and the International Conference on the Politics of Religion in China organized by Yoshiko Ashiwa and David Wank. I thank the people who invited me, the organizers, f

31、ellow participants, and audience members. I gratefully acknowledge the following agencies and organizations for having funded my research and writing. The Mellon Foundations Sum- mer Research Grant, administered by the Department of Anthropology, allowed me to conduct preliminary research in Shaanbe

32、i in the summer of 1995. The Center for East Asian Studies Women in Asia Research Grant brought me back to Shaanbei for another summers preliminary re- search in 1996. The Mellon Foundations Bridge Grant, administered also by the Department of Anthropology, enabled me to begin my disser- tation rese

33、arch in early summer of 1997. The yearlong (199798) disser- tation research was supported by a Small Grant for Dissertation ResearchxivAcknowledgmentsfrom the Wenner-Gren Foundation for Anthropological Research and a Graduate Fellowship from the Committee on Scholarly Communications with China (CSCC

34、), with funds from the United States Information Agency, administered by the American Council of Learned Societies. The first year of dissertation write-up was supported by a Mellon Foundation dissertation write-up grant, administered by the Department of Anthro- pology. A Young Scholars Award from

35、the China Times Cultural Foun- dation sustained me during the second year of write-up. The final revi- sions of this book were done when I was an An Wang Postdoctoral Fellow at the Fairbank Center for East Asian Research, Harvard Univer- sity. Some portions of this book have first appeared as articl

36、es in The Jour- nal of Chinese Religions (Chau 2003), Asian Anthropology (Chau 2004), and Modern China (Chau 2005). I thank the editors and reviewers of these journals and the publishers for permission to use materials for this book. Robert Weller and the other reviewer (anonymous) of the book man-

37、uscript gave many invaluable comments and suggestions. Most appreci- ated was their encouraging me to deepen the theoretical engagements in the book to make it useful not only for readers interested in China Stud- ies but also for those with comparativist interests. Paul Katz gave several chapters o

38、f the book a critical reading during the last stage of revision. The book is much stronger thanks to his detailed and learned comments and suggestions. Christina Gilmartin lent a much appreciated helping hand when I prepared the index. Thanks are due to members of the Stanford University Press for b

39、ring- ing this book to publication: senior editor Muriel Bell, associate editor Carmen Borbon-Wu, production editor John Feneron, and others. Muri- els encouragement and support were particularly crucial. I thank Louise Herndon for copyediting and Bill Nelson for making the maps. I thank my family m

40、embers for their nurturance and encouragement: my parents, who are in Hong Kong, my sister, who is in Australia, my pa- ternal grandparents, who are in Shanghai, and my parents-in-law, who are in Kyoto. I especially want to thank my grandfather Zhou Tuimi, cal- ligrapher and poet. His erudition in m

41、atters of Classical Chinese has al- ways been an inspiration. Last but not least, I thank Hideko Mitsui for her good humor and good sense, and her intellectual companionship. None of the above-mentioned people or institutions are responsible for the interpretations or any shortcomings in the book.A

42、Note on Units of Measurement, Romanization, and DatesAll monetary units in this book appear as Chinese dollars (yuan) unless otherwise indicated. In 1997 and 1998 the official renminbiU.S. dollar exchange rate was about 8.10 yuan = 1 U.S. dollar. One Chinese mile (li) = kilometer (distances in this

43、book are described either in kilometers or li, depending on the context); one Chinese jin = kilogram. The pinyin system of romanization of Mandarin Chinese is used for most Chinese expressions, e.g. (miaohui). Specifically Shaanbei dialect expressions are transliterated into pinyin and are indicated

44、 with an “S,” e.g. (S. shouku). When the Shaanbei expression is the same as that in Mandarin but with only slight difference in pronunciation, I romanize the expression in standard Mandarin. Most dates in this book are in the lunar calendar count, following the customary usage of most Shaanbei peopl

45、e, especially when the dates of temple festivals are concerned. Instead of writing “the third of the third month” or “the thirteenth of the sixth month” I have chosen to represent the dates as “Third Month Third” and “Sixth Month Thirteenth” to try to capture the flavor of the Chinese original, i.e.

46、, sanyue san and liuyue shisan. Dates that stand for special occasions such as temple festivals and traditional calendrical festivals are capitalized.Miraculous ResponseDoing Popular Religion in Contemporary Chinachapter oneIntroductionThe gods were erected by peasants. When the right time comes, th

47、e peasants themselves will throw away these gods with their own hands.Mao ZedongResearch Questions and Overview of Main ThemesThe reform era (from the early 1980s onward) of the Peoples Repub- lic of China has witnessed a massive reemergence of ostensibly traditional Chinese folk beliefs and practic

48、es. For more than thirty years the Com- munist state had tried to eradicate cultural expressions of the old, pre- Communist China, stigmatizing them as superstitious or “feudalistic,” while building a new, socialist culture. Then Mao died, and the economic reforms began, accompanied by significant i

49、deological relaxation. It is in this historical context that the folk cultural revivalism phenomenon is happening: all of a sudden people are busy rebuilding or renovating tem- ples, ancestral halls, and graves that were torn down during the Cultural Revolution, reconstructing family genealogies that were burnt by the Red Guards, reenacting long suppressed rituals around births, weddings, and deaths, going to temple festivals, reading ritual handbooks and consult- ing fortune-tellers and geomancers, praying for male babies, or simply thinking feudalistic