高考可谓是当下社会最热门的话题之一，牵动着无数学子及其家庭的神经。正因如此，有关高考的敬拜现象在生活中层出不穷。本文将以黑龙江省兰西县作为田野地点，以乡土宗教、过渡仪礼等理论方法对此地的高考敬拜进行研究。

绪论部分主要探寻高考敬拜的历史映照，通过对比四对概念，即高考与敬拜、高考与科举、科举与信仰和科举信仰与高考敬拜，在一定程度上得出相应的推论：在信仰层面，高考敬拜可谓科举信仰的内在延续。同时运用文献分析、田野调查、个案研究等方法简要地介绍对兰西县高考敬拜的研究情况。

第一章将结合实地田野调查，对高考敬拜中的文殊敬拜进行分析。在文殊敬拜这个场域中，考试神的确立、敬拜中的“香”与“功德”以及民众调适的灵验观都深刻地反映着民众情感寄托。“发愿”与“还愿 ”作为敬拜仪式中的重要部分，体现了民众实用主义的信仰观念以及文殊敬拜的功利化精神让渡的特点。

第二章主要是高考祭祖的相关分析。高考祭祖是高考敬拜的后期环节，在一定程度上反映着高考敬拜的完成。一方面，高考祭祖的功能发生了转变，相较于传统的祭祖方式，高考祭祖从祭祖语言、工具与禁忌的打破等三个层面说明了“告知”的亲情色彩。另一个方面，本章通过回应祭祖传统与当今祭祖形态的联系，探讨核心家庭、人际网络以及孝文化在高考敬拜中的作用。

第三章的重点是当代成人礼与高考敬拜的关系探讨。首先，本章通过明确当代成人礼的概念，论证高考敬拜与现代成人礼的内在关系，探究作为一种过渡仪礼的高考敬拜所涉及的结构与反结构。其次，通过分析考生、家庭以及社区这三重主体在高考敬拜中的作用，得出“心安”与“承认”的结论。敬拜的整个过程包含着神灵层面的“心安”观念，它通过人神一体辩证法表现出来，而社区层面的“承认”则通过社会交换的法则证明。

显然，高考敬拜涉及到个人、家庭与社区三个层面，体现为文殊敬拜与高考祭祖两个方面，又因当下的许多现实情况与科举信仰区别开来。但是，无论如何，高考敬拜都反映着民众的信仰实践观念与社会关系流动的互构，这也是乡土宗教视域下个人生命史的内在统一。

College entrance examination is one of the hottest topics in the society, affecting the nerves of countless students and their families. Because of this, the worship phenomenon related to the college entrance examination is constantly emerging in life,which will be called “the CEE-Derived Worship” in the following paragraphs. This paper will take Lanxi(兰西) County, Heilongjiang Province as a field investigation point, and will use local religion,  passage rites and other theoretical methods to study the worship related to the college entrance examination.

The introduction will focus on the CEE-Derived Worship from the historical perspective.By comparing the four pairs of concepts, that is, the college entrance examination and the relevant worship, the college entrance examination and the imperial examination, the imperial examination and the relevant belief and the belief activities related to the imperial examination and the worship activities related to the college entrance examination, it is concluded that the CEE-Derived Worship can be described as an internal continuation of the belief related to the imperial examination at the belief level.At the same time, by using the methods of literature analysis, field investigation and case study, the paper briefly introduces the research of the CEE-Derived Worship in Lanxi County.

The first chapter will analyze the Manjusri Worship, the first link in the CEE-Derived Worship based on field work.In the field of Manjusri Worship, the establishment of the examination god, the "incense" and the "merit" in the worship and the spiritual experience of the people's adjustment are deeply reflect the people's emotional sustenance.As the two important parts of the worship ceremony, "making a vow" and "redeeming gifts to Manjusri" embody the people's pragmatic belief concept and the characteristic of the utilitarian spirit of Manjusri worship.

The second chapter focuses on the related analysis of the ancestor worship after the college entrance examination. The rites of the ancestor worship is the later stage of the CEE-Derived Worship , which ,a certain extent, reflects the completion of the CEE-Derived Worship. On the one hand, the function of worshiping ancestors after the college entrance examination has changed. Compared with the traditional way of the ancestor worship, the ancestor worship after the college entrance examination shows the meaning of family affection of "informing" from three aspects: the language and the tool of the worship and the breaking of taboos. On the other hand, this chapter explores the role of nuclear family, interpersonal network and filial piety culture in the ancestor worship after the college entrance examination by responding to the relationship between the traditional ancestor worship and the ancestor worship after the college entrance examination.

The third chapter draws attention to the relationship between the contemporary initiatory rites and the CEE-Derived Worship. First of all, by defining the concept of the contemporary initiatory rites, this chapter demonstrates the internal relationship between the CEE-Derived Worship and the contemporary initiatory rites, and explores the structure and anti-structure involved in the worship as a passage rite. Secondly, by analyzing the role of examinee, family and community in the CEE-Derived Worship, the conclusion of " comfort" and "recognition" is drawn. The whole process of worship contains the concept of "comfort" at the spiritual level, which is manifested by the dialectics of the integration of man and deity , while the "recognition" at the community level is proved by the law of social exchange.

Obviously, the CEE-Derived Worship involves three levels of individual, family and community , which is embodied in Manjusri Worship and the worship of ancestors after the college entrance examination.Moreover, it is different from the beliefs associated with the imperial examination due to many current realistic situations. However, in any case, the CEE-Derived Worship reflects the mutual construction of the concept of people's belief and practice and the flow of social relations, which is also the internal unity of personal life history from the perspective of local religion.