天后上天与回家——越南金瓯华人天后信仰的变迁与在地化

Going to Heaven and Going Home: Changes and Localization of the Belief in the Reigns of the Vietnamese

天后信仰于十七世纪末从华南地区移植到越南南部各省市,成为当地华族的重要民间信仰之一。在越南金瓯市等地,当地华族精英试图将天后信仰与家庭中的祖先与神明崇拜结合在一起,主要目标为践行跨民族融合和多元文化整合。像家族祖先一样,天后在某些人的家庭中得到崇拜。更重要的是金瓯市天后宫每年春节初三晚上隆重举行大型仪式来"恭请圣母回宫",此活动深刻地染上越南人祖先崇拜与灶君崇拜的色彩。虽然当地信仰活动经受家庭中的祖先崇拜和五祀的影响而展现出礼仪转变行为,天后本身还仍然被看作有利于巩固华人文化认同的标志。金瓯市华人利用虚幻性的混合模式(或者结合模式)来巩固自己的文化资源与社群的权威,同时维持了其他们在当地社会中的"少数精英"地位。

Mazu Belief was transplanted from southern China to various provinces and cities in southern Vietnam at the end of the 17th century,and became one of the important folk beliefs of the local Chinese.In places like thành ph?CàMau City in Vietnam,local Chinese elites try to combine the ancestors of the Mazu belief with the ancestors of the family with the worship of the gods.The main goal is to practice cross-ethnic and multicultural culture integration.Like the family ancestors,Mazu was worshipped in some people's families.More importantly,the Tianhou Palace in thành ph?CàMau City held a large-scale ceremony on the third day of the Spring Festival every Wednesday to Request the Honor of Mazu’s Back.This activity deeply combines the Vietnamese ancestor worship and the taste of the Kitchen God worship.Although local belief activities have been subjected to ancestral worship and Five Sacrifices in the family and show a ritualistic change behavior,Mazu itself is still regarded as a sign of conducive to the consolidation of Chinese cultural identity.The Chinese in thành ph?CàMau City use the mixed mode of illusory(or combined mode)to consolidate their cultural resources and the authority of the community while maintaining their minor elite status in the local society.