Fortune-telling in Fanzhuang Village _ What about Fancun?
Fanzhuang town longpaihui
In the new era, the village temple fairs in the traditional society of Fan Zhuang, an important town in China, are closely related to people's spiritual life, social organization, economic exchange, social communication, moral education, aesthetic entertainment, space production, natural festivals and agricultural production. The rural temple fair is not a collection of rural markets or temples, but a kind of belief practice that is expressed by words and actions such as wishing, offering sacrifices, begging and chanting, with cigarettes as the core and source, statues, portraits and other icons, sacrificial tables and sacrifices representing gods, organizations and believers as the carrier, and exchanges, trades and benefits with gods.
In the past century, the village temple fair has been a folk phenomenon that China folk scholars have devoted a lot of efforts to study. Because Gu Jiegang and other folklorists of the older generation investigated Miaofengshan Temple Fair in the western suburbs of Beijing in 1925, and then edited and published the book Miaofengshan, and because Miaofengshan Temple Fair is located in the suburbs of Beijing, there are multiple relationships between Miaofengshan Temple Fair and the upper rulers. Miaofeng Mountain has always enjoyed a lofty position in China folklore circles, and it is regarded as a "holy land" by many China folklore scholars. In the past hundred years, the investigation and research on Miao Feng has been endless.
After the reform and opening up, it can compete with Miaofeng Mountain in academic position, and it is almost as important in the field of folklore in China, and it is this small town located in the hinterland of North China Plain-Fan Zhuang, which has exerted a wide influence on academic research. This kind of academic interest is not only related to the fact that Fan Zhuang is only about 390 kilometers away from Beijing, but also the dialect is easy to understand and the transportation is convenient, in addition to the various factors mentioned later, such as the local people in Fan Zhuang's cognition and excavation of the different values of Longban. More importantly, it is the result of the transformation from domain-oriented academic research to daily life. At the same time, it is also the result that scholars are able and willing to enter the hinterland of North China to conduct research, so as to have a dialogue with the research on folk beliefs in the southeast coastal areas and have a more comprehensive understanding of Chinese folk beliefs. Since1early 1990s, teachers and students from Beijing Normal University, Peking University, China Academy of Social Sciences and Minzu University of China, as well as journalists from news media at all levels, have visited the Temple Fair every year on the second day of the second lunar month. At the same time, it also attracted many scholars from sociology and anthropology and foreign scholars to investigate and study. These researchers take the Dragon Club as an example to analyze the contemporary rural society in China.
Fan Zhuang belongs to Zhao County (Ancient Zhaozhou) in the east of Shijiazhuang City, Hebei Province. Zhao County has the world-famous Zhao Zhouqiao (Anji Bridge) and Bailin Temple, which began in the Han Dynasty. Now the Buddha's name is widely circulated. Fan Zhuang is located in the east of the county seat 16.5km, and is also the seat of the town government with the same name. Nowadays, it has convenient transportation and is the intersection of Shu (Shu) Zhao (Zhao County) Highway and Qiu (Gaocheng) Fan () Highway. Convenient transportation makes today's Fan Zhuang not only the largest town in Zhao County, but also the top ten rural markets in Hebei Province, so Fan Zhuang has become the political, economic and cultural center in the east of Zhao County. Fanzhuang is a village with many surnames. There are about 30 surnames, such as Wu, Liu, Wang, Luo, Li, Tian, Xing and Gu, among which Wu is a big family, followed by Liu He. Although the concept of clan in rural areas in the north is much weaker than that in the south, surnames with more households are basically gregarious. Because it is located in the plain, the village streets are relatively regular and distributed in a well shape. Wu surname is mainly distributed in the east of the village, Liu surname is mainly in the northwest corner of the village, mainly in the southwest corner of the village, and other small surnames are scattered in every corner of the village. According to the latest statistics of 200 1, there are 5,205 people in Fanzhuang, and the cultivated land area is 4 129 mu. The per capita net income of farmers is 2,933 yuan, which is lower than the county's per capita net income of 3,030 yuan, 47 yuan. In the past, Fan Zhuang, which is located in the old Hutuo River, has always been a place with harsh ecological conditions. Drought, flood, hail, locusts and other natural disasters frequently occur, and drought is slightly more than waterlogging. According to the Records of Zhaozhou (volume 1) and Records of Mountains and Rivers in Guangxu period, the last diversion of Hutuo River was in Xianfeng nine years. On the sandy loam tidal cinnamon soil after the diversion, people slowly reclaimed and developed a piece of pear trees, and in the past hundred years, it completely developed into a fruit forest area with pear production as the main part. Pear is not only the lifeblood of Fanzhuang people today, but also the thinking tool and carrier for local people to know and judge the world inside and outside the village, and it has influenced the local natural landscape, people's marriage scope, marriage mode and temple fair life system in a considerable sense. However, contrary to the situation before1mid-1990s, due to the unsalable pears today, the income of pear farmers in Fan Zhuang is lower than that of farmers in the west of Zhaoxian County, and many families have to rely on their past savings to pay taxes. Like most villages in North China, the collective memory of the history of villages in Fan Zhuang was separated by the continuous wars in North China. Today, Fanzhuang people's collective memory of their village history can only be traced back to the early Ming Dynasty. According to the old genealogy compiled by Wu 1930 and the new genealogy compiled by 1994, Wu Mingchu moved from Hongdong, Shanxi Province to Zanhuang County, and then moved from Zanhuang County to Zanhuang County. However, due to the omission and interruption of genealogy, only ten generations can be seen from genealogy now. Later, other surnames came from different places for different reasons. As for the history of Fan Zhuang before the Ming Dynasty, there is no way to look it up. Nevertheless, today's village elders still remember the past 100 years.
In people's memory, in the1940s, there was a village in Fanzhuang, and there was a trench outside the village. Now there is a place in the village called "Zhai Haodi". At that time, there were eight village temples in the village, including Grandma Temple, Sanguan Temple, Old Mother Temple, Longquan Temple, Yuhuang Temple, Zhenwu Temple, Longwang Temple and two Wudao Temples. These village temples are mostly distributed along the village wall, both inside and outside. Although these village temples are small in scale, they are generally small houses, but they are closely related to people's production and life, expressing people's cognition of the world, concern for life and death, imagination and construction of living space, and classification of "I" and "non-I". Although the village temple is gone, the events and memories related to the village temple remain in the words of Fanzhuang people today.
Sanguan Temple is in the east of the village and Longquan Temple is in the west, so people still often use "Sanguan is in the east and Longquan is in the west" to describe the size of Fan Zhuang. Longquan Temple is dedicated to two giant stone buddhas and is said to be the most magnificent temple in Fan Zhuang. In the era of great improvement in the Republic of China, temples were demolished to build schools, and Longquan Temple was also transformed into a school. Grandma Temple, located in the southeast of the village, mainly worships three goddesses, namely, Grandma Songsheng, Grandma Spotted and Grandma Sight, who bless fertility and healthy growth of children. Wudao Temple is a place where people repay their gratitude to the temple after death. In the past, Fan Zhuang was very large. There are five temples in the east and five temples in the west of the village, and people nearby report to the temples. There are too many dead people in five lanes. It is often said that as long as one person dies in Fan Zhuang, another person will surely die within three days. East and west fifth roads have also been reported to the temple. Zhenwu Temple is in the northwest of the village. In Fan Zhuang, people often say that the real martial art in Taoism is Polaris. Longwang Temple is located in the northeast of the village, which is related to the Hutuo River that once flowed here, and also related to rain. Most people know that the Dragon King Temple is dedicated to the Dragon King. Except Wudao Temple, the other six village temples used to have their own sessions. Although there may not be large-scale meetings in these temples, when the time comes, people in the village will burn incense and make sacrifices and make wishes. At present, in the former sites of Grandma Temple and Old Mother Temple, good people in the village have small-scale parties on April 18 and February 19 respectively. By AD 1960, all these villages and temples were destroyed one after another. Today, Fanzhuang Town is the largest. At that time, some dragon boards had nothing to do with these village temples, and scaffolding was set up in the open space of the village university every year. In addition, not only Buddhism, Taoism and Catholicism spread in Zhao county in the past two hundred years have influenced the local people, but also the folk religions in North China have always been complicated. In the 1950' s, because the government forcibly replaced a large number of "Hui people" in North China, these folk sects had a more profound impact on the lives of local people in a certain sense. In fact, most ordinary villages in northern China, such as Fan Zhuang, are full of tense social spaces because of the coexistence, competition and swallowing of various faiths. 1965 During the "Four Cleanups" period, the Four Cleanups team in Dafu Village (4 km east of Fanzhuang) conducted a thorough inventory of the "Huidaomen" in Dafu Village. According to the records of the Siqing Sub-group, there are sages, missionaries, ruyi, Puji, Jiugong and Daoyuan among the people, as well as Catholics and Jesuits. The situation in Fan Zhuang may be simpler. According to Wu Wenxiang and others, in the past, there were also members of various sects such as Hongyang and Ruyidao in Fan Zhuang. Today, although these sects have no branches, different faiths such as "Evangelicals" also spread in Fan Zhuang.
Since the Opium War, the introduction of Catholicism was mainly due to the protection of unfair privileges, the complexity and diversity of early religious believers, and the tolerance of institutional religion and the containment of local beliefs in today's religious policies. Most people are still busy making a living and reappearing in the world. Catholicism in Zhao County, which has a history of more than 100 years, is still circulating in a very limited scope, and local people are used to calling Catholics "Christians". Since other faiths, including Catholicism and Evangelicalism, are spread in secret, and there is no Catholic church in Fan Zhuang's history, it is difficult to accurately count the number of other believers today. This also makes the "good deeds" of local beliefs at the dominant level, and makes other believers invisible in a considerable sense because of the prominence of the dragon board.
Most villagers in Fan Zhuang don't join various churches or other religions, but worship gods that are beneficial to their lives. These people call themselves "good" and "good". The worship of these gods directly affects the scenery at home. Entering a well-behaved family, outsiders will find that the gods worshipped by these generations have basically the same position in the family. The reform and opening up have brought about fundamental changes in the economic situation of the local people. At present, most people in Fan Zhuang are brick and wood structures with high doors. However, in the corresponding parts of the home, people still worship the same gods as before, such as the door god of the courtyard gate, the floor on the wall, the kitchen god of the kitchen, the dragon king at the wellhead, the warehouse official in the storage room, the alien god in the main room of the north house and so on. During the Lunka Festival, these gods all have their own places in Long Ting. There is no clear boundary between the immortals at home and the immortals at temple fairs, but they are obviously different from the Buddhist immortals in Buddhist scriptures and Daobao. Due to the influence of the long-term anti-superstition context, in order to avoid being labeled as feudal superstition one day, devout people, especially "Xiangdao", have come to Bailin Temple to take refuge. After charging a certain fee, Bailin Temple also issues conversion certificates to people who burn incense and worship Buddha in rural temples or their own homes. Some people who were rejected by Bailin Temple joined the Taoist Association instead. At the same time, as another strategy to show the "legitimacy" of one's behavior (of course, out of most people's admiration and nostalgia for Mao Zedong), during the Longban period from 65438 to 0996, Mao Zedong was also worshipped as a god, and Mao Zedong's portrait was hung inside and outside the Longpeng for people to enjoy incense. Nevertheless, in the investigation, the parties often can't help but ask: "Is this superstition? I converted at the Berlin Temple! " Unlike the hidden dangers of good deeds, local religious people can go to church freely and openly, and it is easy to restore the Catholic church. The opposition of faith and the unfair treatment of good deeds have, as always, divided people in the same place and divided rural life, but they have also stimulated mutual recognition and unity of good deeds to some extent.
Most people in local governments at all levels grew up in wealthy families in fan village or neighboring villages. Because of the contradiction between their growing environment, the school education they received later and their current status and status, facing the still ambiguous official expression of "folk beliefs/folk customs/folk culture-feudal superstitions/vulgar customs/bad habits", as adults, they also showed two sides: they never participated in temple fairs in public, especially they did not burn incense and worship Buddha and ask God for divination in incredible or familiar cases; Burn incense and worship Buddha in private or at night, ask God for divination, or let your family go on your behalf; For their own personal or class interests, they will crack down on temple fairs when necessary, or on the contrary, they will reinterpret or package temple fairs that have not changed substantially in practice for the use of believers.
Decent life, labor-intensive pear production, and the shackles of traditional concepts such as "raising children to prevent old age" and "parents are here and don't travel far" have given young people in Fan Zhuang more opportunities to go out, but most of them still stay in the countryside. All these have provided conditions for the dragon brand that is still popular today from different levels. Because it has nothing to do with the village temple and seems to have nothing to do with the entrance to the meeting, Dragon Board has been handed down in Fan Zhuang and has become the most prominent rural temple fair in Zhao County since the reform and opening up.