Evolution Of Laomu Beliefs In Mt.Daze

Chapter One includes the reasons I chose this topic, the relevant studies done by predecessors, how new methods were used to study this topic from different perspective, information on the terminologies and historical documents referenced, and the stone tablets on Mt.Daze.Chapter Two explains Mt. Daze's surrounding geography, transportation system, and the social and economic state. This covers how the geography and transportation system directly affected the relationship between regions. Also how the beliefs of Rizhao-an Temple mainly exist in Pingdu, Changyi and Laizhou. This chapter will give a brief introduction to the two periods, Qing Dynasty Emperor Guangxu Period and the 20th to 27th year of the Republic of China (1931-1938), when the most stone tablets were created. There is also a short description of the local economic and social state, including the economic background of the beliefs about Laomu in Mt.Daze.Chapter Three introduces the religious beliefs of the Laomu in Mt. Daze. Laomu beliefs mainly include Bixiayuanjun and Wushenglaomu which were created in Mt. Daze. This chapter focuses on the most influential Qianghui sect, secret sects, temples and deities.Chapter Four introduces the pilgrims who believe in Laomu in Mt. Daze. This chapter will analyze not only the pilgrims'gender, strata, level of knowledge and education, but also their organizations and religious rites as well as pilgrims'judgment, imagination and attitude to Laomu based on stone tablets at Mt.Tai and Mt.Daze. Based on these analyses, the chapter will explain the regional traditions of the beliefs in Prefecture Laizhou in Qing Dynasty.The background explored in chapter one through four will lay foundation for the analyses and discussions in further chapters.Chapter Five analyzes the evolution of the Mt. Daze Goddess from Mt. Tai Laomu to Wusheng Laomu. The Goddess of Mt. Daze was Bixiayuanjun from Qing Dynasty Emperor Kangxi Period to Late Guangxu Period. Daze Laomu became popular from late Guangxu period to early Republican period when the beliefs were more localized. Then Wusheng Laomu appeared and became the principal Goddess after the 21th year of the Republican. Finally the date of temple fair changed from March 18, the birthday of Bixiayuanjun, to Mrarch 18, the birthday of Wusheng Laomu.Chapter Six uses local chronicles and stone tablets as primary materials to analyze the evolution relationships between local society and the deity transformation. The first section of this chapter is about the pilgrims'changing attitude towards the relationship between Mt.Daze and Mt.Tai that is recorded in stone tablets. This reflects the increasing recognition of localization in Mt Daze. The second section is about the changes in the local pattern of Changyi, Pingdu and Yexian. Changyi was the economic center of the region before the Guangxu Period then its place as the economic center began to decline and the economy of Pingdu and Yexian began to grow and developed faster in the Republican period. This chapter provided several possibilities for this change:·With the formation of the independent sense of local community, Mt. Daze's status was greatly promoted·Laomu was given a new meaning by combining with other concepts in local society·Most importantly, the changes of local societies happened in Mt. Daze neighborhoodChapter Seven discusses how Jiugongdao might have affected the changes of beliefs about Laomu in Mt. Daze even though there is insufficient evidence. It is undoubtedly true that folk religious groups left deep imprints in beliefs about Laomu in Mt. Daze, and Jiugongdao had the greatest impact on Laomu beliefs. Teng Peiyu, the head of Jiugongdao, attended pilgrim activities in Mt. Daze many times. The several changes of Laomu Goddess possibly took place under the influence of Jiugongdao and the other folk religious groups.