發(fā)布時(shí)間：2018-03-05 21:22

  本文選題：媽祖信仰　切入點(diǎn)：起源　出處：《山東大學(xué)》2006年博士論文　論文類型：學(xué)位論文

【摘要】：媽祖信仰目前已經(jīng)形成了一個(gè)覆蓋中國(guó)南北及國(guó)內(nèi)外的“媽祖信仰文化圈”。但是，當(dāng)前的媽祖文化研究卻出現(xiàn)了一種“南熱北冷”現(xiàn)象：對(duì)閩粵臺(tái)港澳等地區(qū)的媽祖信仰研究格外重視，對(duì)廣大北方的媽祖信仰研究則遠(yuǎn)遠(yuǎn)不夠。 山東是媽祖信仰向北方傳播的一個(gè)重要中轉(zhuǎn)站。然而，自上世紀(jì)20年代展開了對(duì)媽祖文化的研究之后，“媽祖信仰在山東的傳播”這一課題，只有李獻(xiàn)璋的《媽祖信仰研究》一書的不足2000字的研究成果。對(duì)此姑且不論。后之研究者由于不能正確地理解和運(yùn)用有關(guān)山東媽祖信仰的原始文獻(xiàn)，在認(rèn)識(shí)上反而不及李獻(xiàn)璋先生。例如媽祖信仰傳入山東的時(shí)間、地點(diǎn)問題，他已經(jīng)考證出是在元代延yP元年(1314)傳到成山頭的，但是近年來的很多研究者竟認(rèn)為：蓬萊閣天后宮、廟島顯應(yīng)宮分別是建于宋徽宗朝、宣和四年(1122)的媽祖廟。 筆者亦曾一度受此誤導(dǎo)，幸在導(dǎo)師的指導(dǎo)下，通過反復(fù)研討，從而對(duì)這一課題作出了新的探索，確定在本論文里主要解決這樣一些問題：考察媽祖信仰是在何時(shí)傳播到山東、又如何在山東沿海、內(nèi)陸地區(qū)展開進(jìn)一步傳播的。論文的基本思路是：首先對(duì)媽祖信仰的起源與傳播史作了綜論，并對(duì)媽祖“林氏女”之出身說作了重新闡釋。其次，對(duì)“宋代山東有無建有媽祖廟”問題作了新的考證。然后，梳理了山東媽祖信仰在元、明、清的傳播諸問題。具體到章節(jié)安排上，屢做調(diào)整，最后定為6章。 在第一章《媽祖信仰的起源與傳播史研究綜論》中，首先對(duì)媽祖、媽祖文化及其研究史、傳播史作了綜述與回顧，然后就媽祖“林氏女”之出身說的形成問題作了分析批判，最后以表格形式將媽祖的歷代敕封情況及其世系作了整理。這一章，，既對(duì)學(xué)術(shù)史、研究前沿和一些重要研究成果作了交待，又提出了個(gè)人的一些看法。筆者認(rèn)為：媽祖之所以能夠由一民間女巫上升為國(guó)家正神，媽祖信仰之所以能夠風(fēng)靡全國(guó)，與歷代朝廷、地方和民間社會(huì)的共同努力分不開。這是中國(guó)社會(huì)造神運(yùn)動(dòng)成功之一例。自宣和五年(1123)媽祖首封之后，媽祖信仰就成為了官方的信仰，其傳說故事的記載和流傳，媽祖“林氏女”出身說法的“欽定”以及對(duì)其“護(hù)國(guó)庇民”大神通的強(qiáng)調(diào)，既是統(tǒng)治階級(jí)別有用心的“神道設(shè)教”，又是官方主流意識(shí)形態(tài)(儒家)為媽祖“正名”的社會(huì)干預(yù)和引導(dǎo)。 第二章《山東媽祖廟的地理分布》，側(cè)重從地理的角度對(duì)本課題予以探討。海
[Abstract]:Ma Zu's belief has now formed a cultural circle covering the north and south of China, as well as at home and abroad. However, However, there is a phenomenon of "cold in the south and cold in the north" in the study of Ma Zu's culture at present: the study on the beliefs of Ma Zu in Fujian, Guangdong, Taiwan, Hong Kong and Macao is especially important, but it is far from enough in the study of the beliefs of Ma Zu in the vast North. Shandong is an important transit station for Ma Zu's belief to spread to the north. However, since -80s, when the study of Ma Zu culture was carried out, the subject of "the spread of Ma Zu belief in Shandong," Only Li Xianzhang's "study of Ma Zu's belief" has less than 2,000 words of research results. However, the latter researchers are unable to correctly understand and use the original documents about the belief of Ma Zu in Shandong Province. On the contrary, it is not as good as Mr. Li Xianzhang. For example, the question of the time and place when Ma Zu's faith was introduced into Shandong, which he has already verified, was spread to Chengshan in the first year of the Yuan Dynasty. However, in recent years, many researchers have even thought that the Penglai Pavilion, the Temple of Tin Hou, Temple Island Xianying Palace was built in the Song Dynasty, Xuanhe four years of Mazu Temple. The author was once misled by this. Fortunately, under the guidance of his mentor and through repeated discussions, he made a new exploration of the subject, and determined that in this paper, the main solution was to solve such problems: to investigate when Ma Zu's faith spread to Shandong, And how to spread it further in the coastal and inland areas of Shandong. The basic ideas of this paper are: firstly, the origin and communication history of Ma Zu's belief are summarized, and then the origin of the "Lin's daughter" of Ma Zu is reinterpreted. This paper makes a new textual research on whether there was a Mazu Temple in Shandong in the Song Dynasty. Then, it combs the spread of the belief of Ma Zu in the Yuan, Ming and Qing dynasties. In the first chapter, "the study on the Origin and Communication History of Ma Zu's Faith", the author summarizes and reviews the history and history of Ma Zu, Ma Zu culture and its research, and then analyzes and criticizes the formation of the theory of "Lin's daughter". Finally, in the form of tables, Ma Zu's history and lineage are arranged. This chapter not only gives an account of academic history, research frontier and some important research results, I also put forward some personal views. The author believes that Ma Zu was able to rise from a folk witch to a national god, and the belief of Ma Zu was able to prevail throughout the country, and to the court of all dynasties. The joint efforts of local and civil society cannot be separated. This is one of the successful examples of the Chinese society's movement to create gods. Since the first letter of Ma Zu's self-promotion and five-year period of 1123), the belief of Ma Zu has become an official belief, and its legendary stories have been recorded and circulated. Ma Zu's "Lin's daughter" birth theory of "imperial determination" and to "protect the country and protect the people" of the great powers of the stress, It is not only the ulterior motives of the ruling class, but also the social intervention and guidance of the official mainstream ideology (Confucianism) for Ma Zu. Chapter two "Geographical Distribution of Mazu Temple in Shandong Province", focusing on the discussion of this subject from the geographical point of view.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2006
【分類號(hào)】：K29;G127

【引證文獻(xiàn)】

相關(guān)期刊論文 前1條

1 張曉瑩;;遼南媽祖信仰的形成[J];福建論壇(人文社會(huì)科學(xué)版);2011年06期

相關(guān)博士學(xué)位論文 前2條

1 孫曉天;遼寧地區(qū)媽祖文化調(diào)查研究[D];中央民族大學(xué);2011年

2 胡廣洲;明清山東商賈精神研究[D];山東大學(xué);2007年

相關(guān)碩士學(xué)位論文 前9條

1 蘇亞紅;“媽祖”形象和名稱演變的歷史研究[D];山東大學(xué);2011年

2 張敏;古代山東的海神信仰研究[D];中國(guó)海洋大學(xué);2011年

3 王傜萱;媽祖文化在環(huán)渤海地區(qū)的歷史傳播與地理分布[D];中國(guó)海洋大學(xué);2008年

4 徐娜娜;廟島群島在古代海上交通史上的歷史地位研究[D];中國(guó)海洋大學(xué);2008年

5 王芳;近代中國(guó)傳統(tǒng)女性崇拜研究[D];山東師范大學(xué);2010年

6 陳潔;天津媽祖文化研究[D];天津師范大學(xué);2012年

7 馬川川;近代中國(guó)母親文化研究[D];山東師范大學(xué);2013年

8 湯力維;媽祖信仰在舟山群島的傳播、分布與意義[D];浙江海洋學(xué)院;2013年

9 邵蕊;從“宮廟”和“皇會(huì)”看天津媽祖信仰的變遷[D];中央民族大學(xué);2013年

本文編號(hào)：1571962