明ㆍ淸代 詔安縣 宗族과 陳元光 崇拜 (Lineages and Cult of Chen Yuanguang in Zhaoan county During the Ming and Qing Period)

서지정보

· 발행기관 : 동양사학회
· 수록지 정보 : 동양사학연구 / 138호 / 185 ~ 248페이지
· 저자명 : 원정식

초록

One of the representative changes in the ethnic communities of Fujian in the Ming and Qing Dynasties is the strengthening of the folk cult, and the grouping of genealogical clans and the expansion of lineal solidarity. What is noteworthy in this grouping of clans and inter-clan solidarity from the viewpoint of folk cults, is Chen Yuanguang, a representative local deity in Fujian, and the worshiping of his deputies. Chen Yuanguang, a main figure in developing Zhangzhou area during the Tang period and the representative deity of Zhangzhou, has a lot of worshipers in the eastern region of Guangdong and Taiwan beyond the region of Zhangzhou. He was recorded in the directory of the country. and the scope of the worshiping was extended to his deputies, his sons and daughters. Due to the spread of cult of Chen Yuanguang, the Chen clan came to worship him as its clan originator. Also his deputies were enshrined and worshiped as deities too. Therefore, major clans in Zhaoan county came to worship the deputies with the same family name, and took other deputies with different family names as their guardian spirit.
Zhaoan county had few particularly noticeable things or shrines related to Chen Yuanguang. Not only that, it had few major clans. Following the spread of the cult of Chen Yuanguang and the stories related to him, and thus the cult of Chen Yuanguang was spread in Joan too. However, compared to other regions, there are fewer shrines for him. However, due to the wide spread of worship for him, his deputies or his family members became regional guardian spirit of each villages and clans, and major clans in Zhaoan accepted Chen Yuanguang, the Contributor of the Opening of the Zhangzhou Area, as their clan originator and used him as a center point in collecting individual clans even though the genealogical relationship is unclear.
Zhaoan county was the boundary between Fujian and Guangdong Provinces and was a perimetric region far from Fuzhou, the capital of Fujian, or even from the local center of Zhangzhou. Also it was a region where the Minan language and the Kejia language coexisted, and was the intersection of maritime and land people. This provoked a lot of social instability and regional fragmentation in Zhaoan county, and various self defence activities including regional cults were active. For this reason, the inhabitants used their ancestral or local deities to form internal unity and external alliances. For example, the typical clans in Zhaoan such as Shen, Xu, Chen, Zhang, Li, took Shen Shiji, Xu Tianzheng, Chen Yuanguang, Zhang Boji, Li Boyao and others, and made the one with the same family name as their clan originator, making their statues while worshiping them. Also, the Shen clan took Ouzhe as their guardian spirit, the Lin clan took Xu Tianzheng, the Xu clan took Shen Shiji, the O clan took Shen Shiji, Li Boyao, Chen Yuanguang and his wife, the Zouma Tang Xu clan took Chen Yuanguang and his wife, while giving them ritual services and worshipping travels regularly.
The Shen clans and the Xu clans in Zhaoan county gathered on the birthday of Shen Shiji and the birthday of Xu Tianzheng respectively and carried out worshipping travels with their statue on their shoulder, which was an activity to visit the clan members scattered in dozens of villages. For the Zhaoan Shen clan, they traveled a total of 71 villages for four months, and Zhaoan Xu clan traversed 31 ancestral temples and villages for 40 days. In addition, every season, carrying his statue on their shoulder, they traveled to the regions where their clan members lived, and many clan members participated in the worshiping procession with a large scale ceremonial guard in the front. These events brought the elite-oriented lineage activities down to the public level. And it ensured the participation of many clan members, serving as an opportunity to organize family members. Thus, the clan was transformed from the elite-centered activities centering on genealogical records, clan shrines, and clan estates to people-participant clan which was based on the participation of general clan members. And the key factor for it was that with the developments of folk deities and genealogical cultures, people came to accept the ancestral gods of theirs or ones with different family name as their own protective gods and worship them.

영어초록

One of the representative changes in the ethnic communities of Fujian in the Ming and Qing Dynasties is the strengthening of the folk cult, and the grouping of genealogical clans and the expansion of lineal solidarity. What is noteworthy in this grouping of clans and inter-clan solidarity from the viewpoint of folk cults, is Chen Yuanguang, a representative local deity in Fujian, and the worshiping of his deputies. Chen Yuanguang, a main figure in developing Zhangzhou area during the Tang period and the representative deity of Zhangzhou, has a lot of worshipers in the eastern region of Guangdong and Taiwan beyond the region of Zhangzhou. He was recorded in the directory of the country. and the scope of the worshiping was extended to his deputies, his sons and daughters. Due to the spread of cult of Chen Yuanguang, the Chen clan came to worship him as its clan originator. Also his deputies were enshrined and worshiped as deities too. Therefore, major clans in Zhaoan county came to worship the deputies with the same family name, and took other deputies with different family names as their guardian spirit.
Zhaoan county had few particularly noticeable things or shrines related to Chen Yuanguang. Not only that, it had few major clans. Following the spread of the cult of Chen Yuanguang and the stories related to him, and thus the cult of Chen Yuanguang was spread in Joan too. However, compared to other regions, there are fewer shrines for him. However, due to the wide spread of worship for him, his deputies or his family members became regional guardian spirit of each villages and clans, and major clans in Zhaoan accepted Chen Yuanguang, the Contributor of the Opening of the Zhangzhou Area, as their clan originator and used him as a center point in collecting individual clans even though the genealogical relationship is unclear.
Zhaoan county was the boundary between Fujian and Guangdong Provinces and was a perimetric region far from Fuzhou, the capital of Fujian, or even from the local center of Zhangzhou. Also it was a region where the Minan language and the Kejia language coexisted, and was the intersection of maritime and land people. This provoked a lot of social instability and regional fragmentation in Zhaoan county, and various self defence activities including regional cults were active. For this reason, the inhabitants used their ancestral or local deities to form internal unity and external alliances. For example, the typical clans in Zhaoan such as Shen, Xu, Chen, Zhang, Li, took Shen Shiji, Xu Tianzheng, Chen Yuanguang, Zhang Boji, Li Boyao and others, and made the one with the same family name as their clan originator, making their statues while worshiping them. Also, the Shen clan took Ouzhe as their guardian spirit, the Lin clan took Xu Tianzheng, the Xu clan took Shen Shiji, the O clan took Shen Shiji, Li Boyao, Chen Yuanguang and his wife, the Zouma Tang Xu clan took Chen Yuanguang and his wife, while giving them ritual services and worshipping travels regularly.
The Shen clans and the Xu clans in Zhaoan county gathered on the birthday of Shen Shiji and the birthday of Xu Tianzheng respectively and carried out worshipping travels with their statue on their shoulder, which was an activity to visit the clan members scattered in dozens of villages. For the Zhaoan Shen clan, they traveled a total of 71 villages for four months, and Zhaoan Xu clan traversed 31 ancestral temples and villages for 40 days. In addition, every season, carrying his statue on their shoulder, they traveled to the regions where their clan members lived, and many clan members participated in the worshiping procession with a large scale ceremonial guard in the front. These events brought the elite-oriented lineage activities down to the public level. And it ensured the participation of many clan members, serving as an opportunity to organize family members. Thus, the clan was transformed from the elite-centered activities centering on genealogical records, clan shrines, and clan estates to people-participant clan which was based on the participation of general clan members. And the key factor for it was that with the developments of folk deities and genealogical cultures, people came to accept the ancestral gods of theirs or ones with different family name as their own protective gods and worship them.

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