缘于地理环境、文化传统的长期影响，厦门地区具有成熟、多元的特殊丧葬礼俗与亡灵崇祀形态。本文以“去边缘化”的视角，研究因横死、无祀等异常情况所引发的亡灵崇祀现象，通过文献资料和田野事实的梳理，以“过渡礼仪”和“做宗教”作为理论抓手，整体性地考察厦门地区牵涉非正常死亡的丰富民俗事象，使历史源流与当下日常形成有效勾连，呈现出区域历史文化脉络中亡灵崇祀的活态演变。
立足于对民俗事象的广泛爬梳，本文总结出厦门地区的四种亡灵崇祀类型：由尸骨葬发展的亡灵崇拜和宫庙信仰、贯穿日常生活的亡灵崇祀之俗、家户之内的私佛仔奉祀以及英烈崇祀。亡灵崇祀普遍存在于家户、地方及国家等层面，这些不同层面的亡灵崇祀形塑出各自相对稳固的习俗传统、制度规范，表现了人们对死亡、亡灵的不同理解认识和处理手段，同时也映射出多元的象征内涵和价值意义。本文将亡灵崇祀的幽微忌讳视为民俗学研究中独具价值的特殊言说，探讨此事象中生者与亡灵、凡人与鬼神、百姓与官方之间的连结和边界，以及复杂的情利关系。
亡灵崇祀具有稳固的内在展衍结构，经由内在动力的推动得到长期发展、延续。本文通过对驳杂多元的亡灵崇祀事象进行综合考察，提炼总结出“亡灵崇祀的基本演变结构”，分别为“镇压/隔离——阐释——灵验——美好生活”四个阶段。人们具体以“安葬/祭奠”“信仰/仪轨”和“祭拜/奉祀”三种方式进行实践。其中固然可以观察到人们从传统观念角度出发的利己理性，以及基于“畏惧/讨好”“灵显/互惠”等框架下解释人鬼关系的功利主义趋向。但推动亡灵崇祀的阶段发展和具体实践的动力，仍主要来自于人们的人性之善，以及在生命、生活中对苦难、死亡进行持续解释的需要。可以说，同情共感的道德仁善和实践的日常化，是人与亡灵和谐共处的内生动力和演化逻辑，民众与亡者之间相生相依的互助关系是亡灵崇祀及民俗宗教的深层内核。
非正常死亡、亡灵崇祀等民俗事象，叙说着民众的边缘弱小以及生活的苦难不幸，在官方正史之外绘制出一幅残酷而又真实的民间历史。但同时，以厦门地区为“窗口”的亡灵崇祀实践呈现出人们面死向生的积极生活态度。人们以丰富多元的实践方式打破了亡灵崇祀的忌讳和恐惧壁垒，并将此化为日常的民俗宗教事象，嵌入人们的内在生存经验之中，呈现出人类不断创造更新文化事象，以持续建构、改造自身的丰富可能性。

Due to the long-lasting influence of geographical and traditional cultural factors, in Xiamen there are mature and plural forms of funeral rituals and worships of the dead. The current study, from the perspective of de-marginalization, examined the worships of the dead arising from anomalies such as violent death and rituallessness. Combining the results from the previous literature and the current fieldwork, the current study examined the folklore items related to peculiar death events in Xiamen in the theoretical framework of THE RITES OF PASSAGE and DOING RELIGION, to describe the connection between the historical sources and the present routines, and to reveal the dynamic evolution of the worship of the dead in the regional history and culture.
According to the folklore items, there are four types of worships of the dead in Xiamen: the worships of the dead and temple beliefs developed from the burial of bones, the enshrinement rituals of the dead as a part of daily life, the worships of Sifozai（私佛仔） in households and the worships of heroes and martyrs. The worships of the dead widely spreading in families, local areas and the whole nation, forms relatively solid customary traditions and institutional norms, demonstrates different understandings and reactions to death and the dead, and reflects the behavior and the sense of pluralism. The current study regards the subtle taboos of the worship of the dead as a unique manifestation in folklore studies, exploring the links and boundaries, as well as the complicated relations of the affection and the benefit between the living and the dead, the mortals and the ghosts, and the civilians and the authority.
The worship of the dead has solid internal mechanisms of evolution, by which the worship forms have lasted long. Through a comprehensive examination of the diverse items of the worship of the dead, the current study summarizes the four-step structure of the general evolution of the worship of the dead: suppression/isolation, interpretation, miraculous occurrence, and good life. Meanwhile, people practice the worship in three specific ways: burial/memorial, belief/ritual procedures and worship/enshrinement. It is possible to observe the self-interested rationality of people from a traditional point of view and the utilitarian tendency of the relationship between mortals and ghosts from phenomenon such as fear/pleasure and miraculous response/reciprocal agreement. However, the impetus for the development and the practice of the worship of the dead still comes mainly from the goodness of human nature that people instinctually perceive and the continuous need to explain the sufferings and the deaths in their lives and livelihoods. The moral benevolence of sympathy and the routinization of the practice are therefore the internal impetus and the evolutionary logic to the harmonious coexistence between mortals and ghosts, while the mutually supportive relationship between the live and the dead is therefore the deep core of the worship and the religion.
Folklore items, the peculiar deaths, worships of the dead, etc., narrate the marginalization and weakness of the people and the misery of their lives, drawing an authentic cruel folk history rather than the officially scripted one. Meanwhile, however, the practice of worshipping the dead, taking a case from Xiamen for instance, shows that people have a positive attitude towards both life and death. With a rich diversity of practices, people have broken down the taboos and the fears, which are possessed by the worship of the dead, and regard them as daily and natural religious folklore items embedded in the experience of livelihood. These folklore items demonstrate the creation and renewal of human cultural items, and the rich possibilities of the sustainable self-construction and self-transformation of human beings.