黃萍瑛。〈「接珠」唸佛風俗之性別文化初探：以閩西寧化石壁陳家村為例〉。《民俗曲藝》162 (2008.12): 23-83。
Huang Ping-ying. “A Preliminary
Investigation of Gender Culture as Seen in the 'Receiving the Rosary' Rituals
as Performed in Chen Village, Shibi Town, Ninghua County.” Journal of Chinese Ritual, Theatre and Folklore 162 (2008.12): 23-83.
Abstract
在閩西寧化縣的很多鄉鎮村莊，「接珠」風俗十分盛行，其中包括被視為客家祖地的石壁鎮。不過，到目前為止關於「接珠」此一課題深入的研究卻並不多。所謂「接珠」，即人生達某一年齡層，請道士為自己擇最適合的案道（日子）舉行儀式接佛珠唸佛，是為第一次唸佛，後續的「回佛」及陸續舉行的佛場，旨在於更精進向佛。只是既請僧、尼誦經祈福，卻又延請道士作道場，還有佛女或佛頭媽媽等人物，唸佛不但須擇吉日、備齊新衣，更有諸多禁忌。此似乎與一般「正規」的佛教傳統文化有所差異，著實值得吾人作進一步的研究與抽絲剝繭的分析。
本文之所以以石壁鎮陳家村為例，主要因陳家村幾乎男女多有接珠的慣例，是攸關接珠風俗之性別文化議題討論的一個很好著眼點。為能深入瞭解此一風俗，筆者蒐集相關的資料並實地進行田野調查。本論文架構，首先將說明複雜的接珠內涵，嘗試釐清一些概念或相關名詞，及儀式專家之間的差別和村民參與的情形；其次，就筆者實際參與接珠儀式及後續的唸佛佛場，試圖勾勒整個儀式過程，使讀者有概括性的知悉；再者，嘗試揭櫫接珠唸佛風俗其儀式所隱含的象徵意義與目的；最後，企圖分析接珠之俗所揭示的性別文化差異，以凸顯該習俗所蘊藏之性別文化意涵。
The rite of "Receiving the
Rosary" (jiezhu) is highly
popular in rural areas of Ninghua County, Western Fujian. This includes places
such as Shibi Town, one of the founding sites of the Hakka people. The "Receiving
the Rosary" ritual, which has not been extensively studied, is performed
when people reach a certain age (generally about 50 years old), whereupon they
invite Taoist specialists to select an auspicious day to perform rites for the
bestowal of Buddhist prayer/meditation beads, as well as commencing the
recitation of the Amitabha Buddha's name and the chanting of Buddhist
scriptures. The performance of these rites also involves the preparation of new
clothes and observance of a variety of taboos, all of which is designed to
strengthen the worshipper's commitment to performing Buddhist rituals. At the
same time, it seems rather curious that Taoists play such a prominent role in
these ostensibly Buddhist rites. This suggests variation from traditional
Buddhist culture, a point that is worth greater attention.
This paper is a case study of Chen
Village in Shibi, the main reason being that nearly all the men and women in
this village take part in "Receiving the Rosary" rites. Such
practices provide an important opportunity to better understand Chinese gender
culture. Apart from the Introduction and Conclusion, the paper is divided into
three parts. Section II is devoted to the wide range of meanings attributed to
the "Receiving the Rosary" ritual, as well as the diverse roles
played by local villagers and religious specialists. Section III examines the
ritual process for both "Receiving the Rosary" and Buddhist
recitation practices. The symbolic meanings of these rites are the subject of
Section IV, while the Conclusion analyzes the importance of such rituals in the
construction of local gender culture, as well as the implications of this data
for the field of women's studies.