筆者於2008-2009年在華北的晉峽兩省進行了民間宗教田野調查，調查主體爲晉陝地區不同模式的廟宇組織，其結構、運行方式、宗教活動等。經過調查本人發現廟宇組織在該區的普遍存在，山西省一般稱之爲「社」，陝北稱爲「會」。華北的「社」或「會」是幾個到幾十個鄰居自然村組織來供奉一個公廟，就是保佑整個「社」或「會」的神。本文主要探討陝北及晉西的廟宇組織的特點及異同。筆者應用陝北橫山縣兩個不同模式的「會」來討論民間宗教活動及自治模式的多樣性。其中一個「會」位於橫山縣武真，供奉真武大帝，另外一個「會」位於橫山縣黨岔鎮，供奉牛王菩薩。本文透過大量資料嘗試說明中國農民所追求的集體供奉神的需求如何決定廟宇組織的管理方式、村裏和村外的關係，再討論宗教儀式專業人及地方政府在地方宗教活動中所起的作用。本文嘗試總結陝北及晉西的廟會的異同及其緣故。

The paper focuses on organization and functioning of temple communities in rural areas of Shaanxi and Shanxi provinces, it is based on the data collected during field work in 2008-2009. The aim of the study is to discuss what role the temples play in the religious life of the villagers, who are integrated around these temples to perform collective worship of the tutelary deities. The paper provides factual data that reveals the similarities and local specifics of the temples' interaction with rural society in the neighboring areas of western Shanxi 山西 and Shaanbei 陝北. We illustrate specifics of organization and power distribution inside two different temple communities hui 會 from Hengshan county 橫山縣 in Shaanbei, one of them has a temple of the Perfected Warrior-Zhenwu 真武 as a center, another community worships Bull King Bodhisattva-Niuwang pusa 牛王菩薩. The paper touches upon modes and structures of intra-and crossvillage self-organization and self-governance spurred by common need to perform worship, role of professional ritual specialists and village administration in the ritual practice is discussed. The conclusions about differences and similarities of worship practices in neighboring areas of Shanxi and Shaanbei are drawn, and reasons of such disposition are suggested.