中國大陸1978年改革開放後，民間社會的空間逐漸寬闊。自上世紀80年代以來，鄉村一些宗族陸續復興修建祠堂、編纂族譜或修祖墳，廟會活動也日漸復甦。然此所謂的復興並非刻版的重現，而是伴隨社會變遷進行一系列的創造。福建長汀嚴婆田為一林氏單姓村落，2000年左右展開宗族文化的復興，其在村民固有的「婆太（女祖先）崇拜」習俗基礎上，與村名「嚴婆田」穿鑿附會，進而創造出「嚴婆」（女神）。嚴婆不僅被納入族譜，也載入地方志書，甚至以「汀州客家嚴婆信俗」列入市級非物質文化遺產。目前，除極少數村幹部或地方精英，絕大多數村民對於嚴婆幾乎毫無所悉，然隨着時間的推移，等懂得老祖宗故事的老人們凋零後情況應會有所不同。本文以嚴婆田為研究個案，說明這個林姓村落在宗族與村落文化復興的過程中，如何創造嚴婆成為宗族文化傳統。文章架構方面，首先，敘述嚴婆田村的概況；其次，說明嚴婆此一新創造傳統的內容；此外，描繪村民如何認識或接觸嚴婆這個新傳統；最後，將透過歷史文獻資料，輔以筆者的田野調查，試圖分析嚴婆如何因應社會變遷而被創造的脈絡，希望藉由個案的梳理與分析，說明大陸改革開放後，閩西一個客家宗族村落近二十年來的宗族文化復興與創造情形。

After the reform era began in 1978, space for civil society gradually expanded in China. Since the 1980s, some rural lineages have revived construction of ancestral halls, compiled genealogies, or repaired ancestral graves, while temple activities have also gradually resumed. However, this so-called revival is not a stereotyped reproduction but a series of creations accompanied by social changes. One example of this phenomenon may be found in Yanpotian Village in Changting, Fujian, a single-surname lineage village inhabited by members of the Lin lineage. Around 2000, this village initiated the “revival” of lineage culture. Building on villagers’ customary practice of “Potai (female ancestor) worship,” it associated this with the village name “Yanpotian” and created a goddess known as “Yanpo.” This goddess was not only included in the Lin genealogy but also recorded in local chronicles and even listed as city-level intangible cultural heritage under the title “Hakka Yanpo Customs in Tingzhou.” However, apart from a very small number of village cadres or local elites, the vast majority of villagers know almost nothing about Yanpo. However, with the passage of time, as elder villagers who know stories about their ancestors diminish, the situation is expected to change. This article is based on a case study of Yanpotian, explaining how this village, in the process of rebuilding its lineage and reviving local culture, created Yanpo as a lineage cultural tradition. In terms of structure, it first gives an overview of Yanpotian Village and then explains the contents of this newly created Yanpo tradition. In addition, it shows how villagers come to know of or encounter this new tradition. Finally, through historical documents and the author’s field investigations, it attempts to analyze the contexts in which Yanpo was created in response to social changes. The article’s goal is to illustrate, through the analysis of this case study, the processes of revival and creation of lineage culture in a Hakka ancestral village in Western Fujian during the past two decades.