Praying Women:the Female "Jinshen" And Their Life In A Hakka Community In Eastern Guangdong

Based on the fieldwork in Dongcun Village in Xingning City,Eastern Guangdong Province,this paper explores the choice of local women's survival strategies by presenting their belief activities and daily life with the Hakka rural ritual expert Jin Jin as an entry point,and further explores the current situation of women.Feminist movement dialogue.Based on the previous studies,this paper further analyzes the survival strategy of female golden body.The identity of women's golden body has two main characteristics: on the one hand,although they claim to be Buddhists,they are not directly supported by mainstream religions and even rejected by mainstream religions;on the other hand,they also act as mothers and wives.The role of clan members,which makes them unable to over-identify the identity of their workers.The female golden body mainly forms its own survival strategy under such a background.In addition to the introduction,the backbone of this article consists of five parts.The first part introduces the geography,history and culture of the field in this article.Since the late Ming and early Qing dynasties,the various clan systems in Dongcun have been continuously established and perfected,which creates conditions for the spread of Confucian culture in rural society.The gender culture of the Confucian "male and female" is infiltrated from the clan level to the family life.However,the author's investigation found that women in Dongcun had the dominant power in the rituals of family gods or ancestors.The second part tells about the acquisition of women's golden identity.A family hostess wants to be a ritual expert who is recognized by people inside and outside the community,that is,women's golden body,the key is their story about their God story.In my opinion,the characteristics of the “threshold” began to surface in the process of women's golden body repetitively telling their own gods,and thus their power seems to be recognized by the community in a special field.The third part describes the social networks of women's golden bodies and how they prove the legitimacy of their mana.Women's Golden Body gradually established a self-centered group of cigarette sisters,which created possibilities for them to acquireknowledge of the science and technology and to obtain legal orthodoxy.The fourth part describes the social activities of women's golden body.By emphasizing the compassion of the gods,the female body will share its family god sacrifice rituals and create a platform for its own propaganda.They have established long-term mutually beneficial relationships with some ordinary female believers and obtained corresponding economic benefits.Finally,the conclusion of this paper is that the “uterine family” with mother-centered expansion is a choice of local women's survival strategies,showing that they cannot be ignored in the male-dominated society.The female body is connected with the women of her family through the power of the gods to form a cigarette sister group.The sister group is a space for women to expand outward.They gain the mana through the authority,acquire technology,gain orthodoxy and develop market.Different from the self-compiled women in the Pearl River Delta region,these women do not take radical action against the patriarchal rule,but carry out active actions through the field of female activities arranged by the patriarchal system to realize their own values and pursuits.From this we can see that we cannot simply use the universal value assessment criteria to judge the social status of Chinese women.Instead,women in different regions should be placed in specific cultures for evaluation.