这是一项关于中国青海康巴藏区宗教权威变迁的政治人类学研究。1949年后以无神论为基础的马克思主义成为国家主导意识形态，国家在不同时期先后开展了民主改革、文化革命、改革开放、以及有中国特色的社会主义建设。同时自1980年以来，针对境内少数民族聚居区，国家继续贯彻了民族区域自治制度和个人宗教信仰自由的宗教政策，以及以寺养寺的宗教组织发展原则。作为中国境内一个具有民族聚居地、自己的民族语言、民族文字以及宗教信仰的少数民族——藏族，其宗教观念及弘扬这套理念的宗教主体（活佛、寺院）权威何以长期存在，是否发生变迁，变迁的合理性是什么？视为本文的基本研究问题。基于在玉树藏区累计8个月的田野工作，笔者运用延伸个案以及文化地景（Landscape）之视角，从人类学整体论（Holism）出发，通过对当地一座大型嘛呢石经堆 （后文均简称嘛呢经堆）60年来地景变迁以及当代管理属权之争的实证研究，考察当地宗教权威的变迁及其长期存在的合理性。并初步就宗教权威的构成、藏区的宗教权威，以及国家权威与地方宗教权威形成良性互动的可能进行了初步探讨。具体内容如下：第一章绪论，提出问题意识，并对权威的一般理论、宗教权威、藏区政教关系、嘛呢经堆以及玉树嘛呢石等五个方面既有文献进行梳理，界定核心概念。第二章，以一封微博和三封申请信为线索，详细介绍并分析了当代嘛呢经堆监管权属之争的基本事实及过程。分析了将嘛呢经堆交由寺院代管从想法到行动，达成共识的递进过程、排除了寺院操纵民众迂回争嘛呢的可能、确认了交嘛呢过程中的程序合法性及事实合理性。第三章，从整体观出发，介绍了该嘛呢经堆的历史形成、地景构成、规模、石刻内容、经堆特点以及社会文化价值。第四章，个案延伸研究，笔者考证并分析了这座嘛呢经堆60年来的地景变迁及其折射出的宗教权威变迁。本章将60年分为三个阶段，第一段是1958年以前嘛呢地景所反映的宗教权威，依照装藏经文的密度，这一部分集中探讨了地景中重要景观如佛堂、佛塔等的建造过程和文化意涵，区分了僧俗在景观建造过程中的分工模式，确认了僧人装藏赋予嘛呢景观以文化之魂，传统嘛呢管护组织吉哇 具有神圣性，超村落的藏传佛教公共信仰空间是该嘛呢经堆的本质属性，由此进一步确认了1958年前，当地僧俗共享藏传佛教世界观，藏传佛教是当地的价值权威。第二部分考察了1958年民主改革以来嘛呢地景中的宗教权威变迁。以无神论为基础的马克思主义国家意识形态及其政策在不同时期对当地宗教权威都有影响，嘛呢地景作为当地宗教氛围的风向标，其地景变化反映了当地宗教权威的历史境遇，凸显了国家权威和地方宗教权威的历史关系。第三部分，围绕嘛呢经堆监管权属变迁，以当地唯一活佛去世为转折点，回顾并分析了僧威在改革开放中期活佛去世后，呈现的先抑后扬之曲折发展，以及吉哇在失去神圣护持、为基层行政权力改造后不可避免的分裂、异化和终结，民众最终选择寺院全面管护嘛呢经堆。第五章探讨了基于政治学、管理学和法学的权威研究迁移至宗教权威研究的适用性问题，并提出了宗教观念以及宗教主体并重的宗教权威体系。在此基础上初步探讨了藏区宗教权威的观念及主体，以及国家权威和地方宗教权威的关系模式。本章的最后一节探讨了宗教权威在藏区长期占据意识形态主导位置的合理性。结语部分，总结个案，指出藏传佛教世界观仍是当地的观念权威，而藏传佛教主体也通过自身在宗教和社区服务的双向努力，提升自身的宗教权威和社会威望。这一发现对于国家如何引导藏区宗教与社会主义相适应将具有重要启示。

Since the foundation of People's Republic of China in 1949, Marxism taking atheism as the basis has become the dominant ideology of the country. Domestic minority nationalities have witnessed the changes of macroscopical policies in aspects of democratic reforms, cultural revolutions, reform and opening-up, the construction of socialism with Chinese characteristics as well as Western Development. Meanwhile, since 1980, China has promoted the system of regional national autonomy for areas inhabited by ethnic minorities, as well as religious policies, such as the freedom of religious belief, self-support for temples. As an area inhabited by native people, Tibetan nationality is a minority nationality boosting independent national language, national characters and religious beliefs. The basic research questions of this paper are as follows: What are religious ideas? Why does the authority of these religious subjects (living Buddha and temples) exist for such a long time? Whether has it experienced changes or not? What is the rationality for those changes? Based on 8-month field work in Yushu area, from the perspective of extended cases and cultural landscape, guided by anthropological holism, the author makes an empirical study on the changing landscape of a large-scale local Mani stone piles for 60 years as well as on the disputes of contemporary regulatory authority, investigating the changing religious authority and its rationality. The author preliminarily introduces the basis constitution of religious authority as well as Tibetan religious authority, discussing the possibility of forming positive interaction between national authority and local religious authority.The main contents are as follows:The first chapter is introduction. In this part, the author raises questions, sorting out the existing researches on the general theories of authority, religious authority, temple-state relations in Tibetan areas, Mani stone as well as Yushu Mani stone.The second chapter takes one micro-blog and three application letters as the clue, introducing and analyzing the actual situation and process of contemporary regulatory authority on Mani in detail. In this part, the author analyzes the whole process of temples' proxy of Mani, excluding the possibility of temples' manipulation of people to strive for Mani, confirming the procedures and rationality of Mani.The third chapter introduces the different cultural backgrounds of the Mani stone pile and its landscape. Based on holism, the author introduces the study object, including the historical formation of Mani stone stack, landscape composition, scale, contents, characteristics and social and cultural value.The fourth chapter is the extended study of the case. By means of deepening the case, the author illustrates the changing landscape of this Mani stone pile for 60 years as well as the changes of religious authority. The author divides 60 years into three parts. The first part is about the religious authority reflected by Mani landscape before 1958. According to the density of scriptures, in this part, the author discusses the construction processes and cultural connotation of important landscapes, such as Buddhist temples and pagoda, distinguishing the contribution of monks and laymen in the construction of landscape, as well as confirming the cultural meaning of Mani. Traditionally speaking, Mani stack is with essential superior attributes of public beliefs for Tibetan Buddhism. In this way, it is further confirmed that before 1958, local monks and laymen shared the same world outlook of Tibetan Buddhism, while Tibetan Buddhism was the religious authority in that area; the second part is about the changing religious authority of Mani landscape since 1958. In this part, the author investigates the Marxist national ideology as well as the impacts of policies on local religious authority. Mani landscape is a vane of local religion, and its changes reflect the historical circumstances of local religious authority, highlighting the historical relationship between national authority and local religious authority. In the third part, taking the death of the living Buddha as the cutting point, the author analyzes the impacts of various religious subjects (living Buddha and monks) on secular life as well as the differences of authority, reviewing and analyzing the historical institution and operation of Ji Wa (a traditional Mani organization), discussing the reconstruction of Ji Wa, its division and alienation after the death of living Buddha, as well as the authority transfer of Mani to temples.The fifth chapter is about the fine confirmation of the case. In the chapter, the author discusses the changing religious authority from perspective of politics, management and jurisprudence, as well as the applicability of research on religious authority, putting forward religious concepts as well as the religious authority system boosting equal status of religious subjects. On this basis, the author preliminarily explains the concepts and main subjects of Tibetan religious authority, as well as the relationship between national authority and local religious authority. The final chapter is about the rationality of the dominance of religious authority in Tibetan areas.