Folk Beliefs And Regional Society

Folk religion widely exists in the village. The Qiu he is a small village locateing to the Rendian,Yexian county of Pingdingshan City. Over the years,there is a very strong folk atmosphere. In thecontemporary social transition, folk religion involves the construction of civil religion to the public spaceof the rural communities. The vitality of folk beliefs still thrives in the lack of government, rural clan andother forces, which constitutes an indispensable force in the rural community public of the space andcommunity cultural construction. The folk whether to play a leading and promoteing role is important tobuild new countryside and construct the harmonious society.The first part of the paper focuses on the investigation population, economy, public facilities, andclan forces in the Qiu river. There is a brief description of the village committee of public administrationfunctions’ failure on behalf of the authority of government in recent years, and the village committee cannot effectively lead the villagers to participate in the construction of public affairs. The Qiu river is anagricultural village, the most population of the village engages in food cultivation. Since theimplementation of family co-production responsibility system for farmland subcontracting home, manypublic infrastructure of the village are at a standstill, even the election of village cadres not to reach theunity of the public will,which leads directly to the elected village cadres who are not on behalf of all thevillagers to exercise the public power.It paralysis the public affairs of Qiu river. We investigate on theclan forces of Qiu river so as to more comprehensively understan the social structure of the micro-societyin the Qiu river. Clans boceme one of the key factors of village governance, and the clan in the Qiu river isnot significant, meanwhile home constituteing the basic unit of the social structure of thiscommunity,which, to some extent, also confirms the conclusion that "our original default is completely different, we conclude that the rise of new individual is a considerate individual." Yan Yunxiang, who is afamous writer, in his "private life change: love, family and intimate relationships in a Chinese Village".Because the individuals in the rural society is scattered, which lead to us to examine the positivesignificance of the folk beliefs.In the second part of the paper, it focuses on introducing the performance and development of folkbelief in the Qiu river communities, especially in the process of building the Temple in Qiu river. All thevillagers actively participate in constructing the temple, and the folk beliefs have also been unprecedentedrelease and development. The villagers who building the temple strengthen the usual loose social networks,whether recognized or not know, are not consciously own investment in a Community.The article focuseson the appearance of the snake in the countryside, and evolved into the patron saint of this geographicalsociety, which has a positive guide to Qiu river of the spiritual and moral. Investigating the atmosphere ofbuilding the temple in Qiu River, people call the mad period for "the celebration of religious festivals, inemphasizing the significance of religious exchange, when religious festivals get rid of the constraints of theofficial, secular, and it is actually has changed the significance of exchanges. People can informal, even inan extreme way to communicate, people are more self sense of identity in this particular means ofcommunication, there is more enhanced common identity. The village witch, representatives of the civilauthority, is also the organizer and leader of the village act of faith. Describes two different types of villagewitch, although their actions have different manifestations, but the role that they play is the same, theydirectly intervene in and shape the villagers’ spiritual space to adjust to community life and the shaping ofcommunity spirit, playing a leading and guiding role. Incense rural community, it is the only one withunofficial participation of the villagers spontaneous nature of the village organization in this area. Thisarticle visits by the Qiu river incenses community and its a Jisho incense community, which covers the contents of their activities,dual role of organization in the form of upper and lower relations and incensesocial form of internal organization. This reflects the belief of incense social community organizations inthe communities affecting the villagers and opening up the space of the foreign relations of the villagers’community. The village temple is the most important public events in the Qiu river, people ask God toworship, entertainment, performing the activities, and enhance interpersonal communication and exchangewithin the community so that people continue to strengthen the degree of integration of the community as acommunity.The third part of this paper focuses on the cultural activities of the community in the shadow of thefolk religion, there are three common forms of folk entertainment in the Qiu river：playing bronze,dancing, playing the drum. We examine the significance from their performanceform to participate in thestaffing structure, its internal organizational form, the shaping of the public spirit of the community.Involved in the investigation of the social welfare of folk religion in Qiu river, the region’s public serviceactivities are still fragmented, the individual, the lack of organization, or involved in the investigation anddiscussion of public-spirited people to think about ideology orsignificance of private faith-basedorganizations in the construction of the social assistance network of the future of rural communities canplay an active participation of human resources have a considerable advantage.