중국 민간종교 한조묘의 종교문화적 함의

Abstract

This writing aims at inquiring into religious, cultural meaning shown in religious architectural structure of Vast Yang Teaching (Hongyangjiao, 弘陽敎) consequent on the change of modern China’s religious policy. This writing is intending to consider the historical context of the real spot where modern China is doing a test attempting at control of popular religion under its national framework through Popular Temple management just as the former dynasties did before, and also for this purpose, this writing will confirm that the ruling class is utilizing Popular Temple management as an effective means of stabilizing social order through empirical analysis of a Popular Temple revealed in the restoration process of the Hanzu Temple(Hanzumiao, 韓祖廟) which was the holy place of Vast Yang Teaching in the middle of the Ming Dynasty. For this, this writing traced not only the change of mural and joss of Hanzu Palace(Hanzugong, 韓祖宮) through the structure analysis of religious architecture of Hanzu Temple but also the religious, cultural meaning of religious architecture through detailed description of individual Popular Temple. From the position of the local goverrnment, Hanzu Temple assumes the appearance is equipped with Taoist Temple(Daoguan, 道觀) outwardly though while from the position of the country villagers, it could be understood as the religious order structure, through which the joss of popular religion is accommodated in Hanzu Temple in addition, from the viewpoint of the interested parties of Vast Yang Teaching, Vast Yang Teaching doesn’t lose its identity by placing the major divinity of Vast Yang Teaching in the center of Hanzu Temple, through which it’s possible to observe the religious temple of exquisite coexistence. Meanwhile, Hanzu Temple has shown the reconstruction aspect with focus on restoration to its original state since 1992, and casts light upon the appearance of preserving and inheriting the identity of popular religion while showing the attitude of becoming adapted to the changed religious environment by accepting the Chinese government’s religion policy, such as alteration of the joss form by changing the name of the Popular Temple. Particularly, even after it was stripped of the official religion in 2008, Hanzu Temple reproduces non-interrupted religious culture through regular religious festivals; in addition, it is possible to confirm the real picture of the process, in which the private committee complies & compromises with the local government’s religion policy while constructing the Hall of the Three Pure(Sanqingdian, 三淸殿), the Hall of the All God(Quanshendian, 全神殿) and the Hall of the Dragon King (Longwangdianm 龍王殿) of popular religion in order to be equipped with the appearance as a Taoist Temple for survival of Vast Yang Teaching. Furthermore, it’s also possible to confirm the persistent life force of popular religion which keeps the identity of Vast Yang Teaching even in such process. We are able to perceive that Hanzu Temple is not the Popular Temple which is systematically restored under the master plan but the private-initiated restoration site other than the governmentinitiated one, and therefore the restoration process of the sanctuary lacks consistency; however, this writing is stating its view that such a lack of unity is rather a tool that can predict the outlook for modern China’s religion policy, and that Hanzu Temple is an example that makes it possible for us to consider the appearance of popular religion which is undergoing a change as a core religious culture element which preserves and inherits China’s traditional religious culture.