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societies to indigenous agricultural communities. His second book concentrated on descent and territorial groups and ritual theatre. It analyzed the basic structure of worshipping groups, examined their organizational concepts and the structures of rites and customs, and, finally, speculated on how different aspects of rites and operas are reflected unconsciously." In his 1985 book Tanaka analyzes different festivals celebrated in the New Territories. He categorized those festivals which focus on the worship of “local deities” as “Gaishin Saishi" (Worship of external deities). Such festivals are organized according to the territorial connections of different groups. Contrasted to this, he uses the term "Naishin Saishi" (worship of internal deities) to describe festivals dedicated to ancestors." Tanaka attempts to establish a theatrical and worshipping strata which is closely related to the complexity of a society's structure. The structural complexity of a society can be examined by three indicators: the society's worshipping area, members and economic capabilities. The rural communities are categorized into different levels according to complexity. In the lowest level is the single-lineage village community where conservative Confucianist rites are performed during worshipping. As the structure of community becomes more complicated the role of recreational theatre becomes more important, and the emphasis on traditional rituals declines. Jiao festivals celebrated by village alliances or market town districts are placed by Tanaka in the most complex stratum.
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An undeniably significant contribution of Tanaka's work to the study of Jiao festivals is his detailed information. His books provide field records which are invaluable to students of the festival.
Faure, in his study of Chinese rural societies in the New Territories, sees the festival as a means to set up community bonds. Recognizing the complexity of the festival, he concentrated his interest on how the territorial community is represented in the Jiao festival **through the layout of the (festival) ground, through the interaction between the priests and the villagers and through the villagers' own rites".
42
Close to Faure's study on the Jiao festival is Segawa's work on the Ha Tsuen Jiao festival. He illustrated a “dualism" in the villager's world. This he refers to interactions between and coexistence of the secular and sacred world, and between the local deities and the higher level gods, the great and little traditions of Chinese culture. Through
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societies to indigenous agricultural communities. His second book concentrated on descent and territorial groups and ritual theatre. It analyzed the basic structure of worshipping groups, examined their organizational concepts and the structures of rites and customs, and, finally, speculated on how different aspects of rites and operas are reflected unconsciously." In his 1985 book Tanaka analyzes different festivals celebrated in the New Territories. He categorized those festivals which focus on the worship of “local deities” as “Gaishin Saishi" (Worship of external deities). Such festivals are organized according to the territorial connections of different groups. Contrasted to this, he uses the term "Naishin Saishi" (worship of internal deities) to describe festivals dedicated to ancestors." Tanaka attempts to establish a theatrical and worshipping strata which is closely related to the complexity of a society's structure. The structural complexity of a society can be examined by three indicators: the society's worshipping area, members and economic capabilities. The rural communities are categorized into different levels according to complexity. In the lowest level is the single-lineage village community where conservative Confucianist rites are performed during worshipping. As the structure of community becomes more complicated the role of recreational theatre becomes more important, and the emphasis on traditional rituals declines. Jiao festivals celebrated by village alliances or market town districts are placed by Tanaka in the most complex stratum.
41
An undeniably significant contribution of Tanaka's work to the study of Jiao festivals is his detailed information. His books provide field records which are invaluable to students of the festival.
Faure, in his study of Chinese rural societies in the New Territories. sees the festival as a means to set up community bonds. Recognizing the complexity of the festival, he concentrated his interest on how the territorial community is represented in the Jiao festival ** through the layout of the (festival) ground, through the interaction between the priests and the villagers and through the villagers' own rites".
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42
Close to Faure's study on the Jiao festival is Segawa's work on the Ha Tsuen Jiao festival. He illustrated a “dualism" in the villager's world. This he refers to interactions between and coexistence of the secular and sacred world, and between the local deities and the higher level gods, the great and little traditions of Chinese culture. Through
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