@article{oai:minpaku.repo.nii.ac.jp:00004148,
 author = {聶, 莉莉 and Lili,  Nie},
 issue = {3},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Feb},
 note = {This article aims to describe and analyze the religious activities practiced
by the vast majority of the population in the southern part of Fujian
Province, including sacrifices to spirits of sacred objects, belief in
demons, exorcism, and the use of spirit-mediums. The analysis is based
on field work which was done three times for a total of two months from
1991 to 1995 in Anhai Town, the City of Jinjiang, Fujian Province.
In this area, almost all of temples, whether Buddhist or popular, see
the worship of numbers of Gods from different religion. But this
phenomenon dose not mean that there is no classification of temples.
According to the connection to the social life, temples are divided into
feixianghuomiao, in which worship is almost entirely conducted by Buddhist
monks, and xianghuomiao, in which ordinary people can come and
go freely, and where individuals and families in the area can worships
bringing offerings and incense to pray for blessings whenever they feel
the need.
The gods of popular religion including spirits of former human beings
who have been deified, or the gods of Daoism, wangye, who are
believed to bring plague and also can answer requests and grant favors,
and even Buddhist saints are divided into two sorts. One is the spirits of
chushen, the other is buchushen. The former are spirits who are believed,
through some spirit-mediums such as portable shrines, shamans
and so on, to be highly responsive to prayers, while the latter preserve
providence in silence and are formless. , The former answer emergency
or unusual requests in prayers, the latter the daily or usual requests of
prayers. It may be said that this kind of division exists mainly because
of the needs of prayers.
Chinese popular religion is conducted in the midst of ordinary social
life, in the family, village, or city neighborhoods called jing. Most
popular rituals are done at home before the family altar or at the temple
of the local god who is responsible just for one neighborhood jing or
village. The popular religious temples, in which there are usually no
Buddhist monks or resident clergy, are run and paid for by local people,
such as the committee of old man, lay Buddhists, caretakers and so on.
Many Buddhist rituals are actually performed by lay Buddhist. Along
with the gods and some spirits, there are shamans who it is believed can
be possessed by gods. It is thought that spirits temporarily come down
into their bodies, speak through them, and give them special
knowledge. As a matter of fact, ordinary people who have a deep belief
in the spirits can also perform as shamans. Therefore, in this area, between
the religion and the everyday world, religious specialists and ordinary
people, and between sacred and secular, there is no clear dividing
line.
By the Song period (eleventh century) , the shamanism native to the
Fujian area had been blended together with Buddhist ideas, Daoist
teachings about many levels of Gods, and Confucianism to form the
popular religious system common from then on. This paper also
analyzes this phenomenon of religious mixture.},
 pages = {585--659},
 title = {閩南農村における神々信仰 : 福建省晋江市農村での実地調査に基づいて},
 volume = {22},
 year = {1998},
 yomi = {ニー, リリ}
}