明⋅淸代 福建 宗族의 ‘종족이야기’ 만들기와 전승 - 南靖縣 長敎簡氏宗族의 開基祖 簡德潤 이야기를 중심으로 - (The Making and Tradition of Lineage Narrative in MingQing Fujian - centered on the lineage narratives of Jian Derun, the progenitor of the Changjiao Jian clan in Nanjing county -)

서지정보

· 발행기관 : 한국중국학회
· 수록지 정보 : 중국학보 / 71호 / 329 ~ 359페이지
· 저자명 : 원정식

초록

Various stories had been shared among the clan family members, and it was mainly by oral transmission. The oral transmission of stories was a means conveying the clan ideologies and histories to future generations more effectively than written texts, and it was the same in the Changjiao Jian clan, For its capability to transmit stories, scalability to extend their context, and ease of arousing empathy or triggering interests among the listeners, orally transmitted stories were able to attract wide range of audience, regardless of listener's literacy skills. But orally transmitted stories were more like to have inaccuracies or non-uniformity in them, and that traits clashed against the clan rule principles that focused on strict paternal lineage, or against the tendencies toward unitary ideology in the Ming and Qing dynasties. Thus, in compiling the genealogy book, the intellectuals in the family complemented and strengthened the clan ideology or logic, while removing or transfiguring unreasonable and unethical contents contained in the stories.
Jian Derun, the progenitor of the Changjiao Jian clan, was a matrilocally residing son-in-law of Zhang Jinxing, and changed his surname to Zhang. And his offsprings scattered across the country for a long time, using Zhang, Jian or Zhangjian as their surname. During the Mid-Ming period, in the process of regulating genealogy system, it became urgent for the Jian clan to establish their lineal identity, and their genealogy was compiled for the first time. In the meantime, the story of Jian Derun centered on the story of ‘the matrilocally residing son in law’ and ‘securing the lucky place’. During the Kangxi years, the Jian family intellectuals created their identity as a result of cooperation and a win-win relationship between the Jian family and the Zhang family, reflecting to the social demands for their genealogical justification. Ordinary clan members believed various folk beliefs widely and reinforced mystique of the clan story by adding the Fengshui geometric divination stories as well as the oral tales of 'shoulder-pack strap' and 'laying two eggs'However, in compiling their genealogy with the attitude of strict historiography, the clan intellectuals did not include the stories of 'shoulder-pack strap' and 'laying two eggs' in their genealogy book, but they emphasized the Jian clan's cultural traditions, contributions to the country, leadership activities in the communities, greatness of their virtue and personality. They also accepted some of the demands for mystifying their progenitor from ordinary clan members, and included the story of securing the lucky place, the story which had relatively high possibilities of arousing sympathy among the clan members. But they inserted the generosity and virtue factor in describing long term effects of securing the lucky place, thus mitigating non-ethicalities or irrationality of 'being the matrilocally residing son in law' and 'making offsprings thrive'. Also in the version compiled in the Daoguang era, they tried to solve the problem of being the matrilocally residing son in law, which could be a source of criticism, by inserting a few minor modifications such as it was done by his accepting what aged Zhang Jinxing with no son had asked, and he visited home to get permission from his parents, and not all the Jian clan members changed their surname to ZhangLike it, handing down orally stories of their forefathers, and sharing or modifying them, intellectuals and ordinary clan members together were able to understand more about their own lineage, form a sense of pride in their forefathers, and establish their identity. Also, by sharing their stories with the members of the clan branches living in other areas, they were able to cooperate with one another. Because of their shared identity, genealogically lineal families could overcome various crisis as a whole in times of difficult situations such as armed conflicts or clan wars (xiedou), and they could continue their activities like maintaining ancestrial hall, compiling their genealogy, expanding festivals, holding worship services and theatrical performances. Thus, the genealogical stories shared among the clan members were the resources that could be utilized beyond the physical limitations of the 3 elements in uniting of the clan members, the genealogy book, the clan fields, and the ancestrial hall

영어초록

Various stories had been shared among the clan family members, and it was mainly by oral transmission. The oral transmission of stories was a means conveying the clan ideologies and histories to future generations more effectively than written texts, and it was the same in the Changjiao Jian clan, For its capability to transmit stories, scalability to extend their context, and ease of arousing empathy or triggering interests among the listeners, orally transmitted stories were able to attract wide range of audience, regardless of listener's literacy skills. But orally transmitted stories were more like to have inaccuracies or non-uniformity in them, and that traits clashed against the clan rule principles that focused on strict paternal lineage, or against the tendencies toward unitary ideology in the Ming and Qing dynasties. Thus, in compiling the genealogy book, the intellectuals in the family complemented and strengthened the clan ideology or logic, while removing or transfiguring unreasonable and unethical contents contained in the stories.
Jian Derun, the progenitor of the Changjiao Jian clan, was a matrilocally residing son-in-law of Zhang Jinxing, and changed his surname to Zhang. And his offsprings scattered across the country for a long time, using Zhang, Jian or Zhangjian as their surname. During the Mid-Ming period, in the process of regulating genealogy system, it became urgent for the Jian clan to establish their lineal identity, and their genealogy was compiled for the first time. In the meantime, the story of Jian Derun centered on the story of ‘the matrilocally residing son in law’ and ‘securing the lucky place’. During the Kangxi years, the Jian family intellectuals created their identity as a result of cooperation and a win-win relationship between the Jian family and the Zhang family, reflecting to the social demands for their genealogical justification. Ordinary clan members believed various folk beliefs widely and reinforced mystique of the clan story by adding the Fengshui geometric divination stories as well as the oral tales of 'shoulder-pack strap' and 'laying two eggs'However, in compiling their genealogy with the attitude of strict historiography, the clan intellectuals did not include the stories of 'shoulder-pack strap' and 'laying two eggs' in their genealogy book, but they emphasized the Jian clan's cultural traditions, contributions to the country, leadership activities in the communities, greatness of their virtue and personality. They also accepted some of the demands for mystifying their progenitor from ordinary clan members, and included the story of securing the lucky place, the story which had relatively high possibilities of arousing sympathy among the clan members. But they inserted the generosity and virtue factor in describing long term effects of securing the lucky place, thus mitigating non-ethicalities or irrationality of 'being the matrilocally residing son in law' and 'making offsprings thrive'. Also in the version compiled in the Daoguang era, they tried to solve the problem of being the matrilocally residing son in law, which could be a source of criticism, by inserting a few minor modifications such as it was done by his accepting what aged Zhang Jinxing with no son had asked, and he visited home to get permission from his parents, and not all the Jian clan members changed their surname to ZhangLike it, handing down orally stories of their forefathers, and sharing or modifying them, intellectuals and ordinary clan members together were able to understand more about their own lineage, form a sense of pride in their forefathers, and establish their identity. Also, by sharing their stories with the members of the clan branches living in other areas, they were able to cooperate with one another. Because of their shared identity, genealogically lineal families could overcome various crisis as a whole in times of difficult situations such as armed conflicts or clan wars (xiedou), and they could continue their activities like maintaining ancestrial hall, compiling their genealogy, expanding festivals, holding worship services and theatrical performances. Thus, the genealogical stories shared among the clan members were the resources that could be utilized beyond the physical limitations of the 3 elements in uniting of the clan members, the genealogy book, the clan fields, and the ancestrial hall

참고자료

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