중국종교(中國宗敎)의 새로운 범주화(範疇化) ― 1960년대 이후 구미(歐美)학계의 중국민간신앙(中國民間信仰)에 대한 새로운 인식 ―
A New Categorization of the Chinese Religions ―A new perspective on the Chinese popular religions―
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초록
이 글은 기존에 미신으로만 취급되던 중국 민간신앙이 1960년대 이후 서구학계에서 새롭게 인식하게 되었던 과정에 대해 설명한다. 그들의 연구를 통해 중국 민간신앙은 불교·도교·유교와 같은 제도종교에 비해서 중국의 기층사회구조와 더욱 밀접한 관계에 있었음이 밝혀졌고, 특히 그 의례행위를 통해서 향촌 사회 구성원들의 지역적 정체성을 확립하는데 중요한 역할을 하였음이 밝혀졌다. 그러나 중국 민간신앙의 현재적 모습에만 초점을 맞춘 접근방식은 그 사회적 기능에 대해서는 비교적 명확한 해답을 찾을 수 있었지만, 자칫 중국 민간신앙이 원시적 형태에서 변화 없이 유지되어 왔을 것이라는 잘못된 인식을 갖게 할 위험이 있었다. 반면에 중국 민간신앙의 역사적 변천과정에 관한 역사학자들의 연구들은 특히 송대를 전후한 시기에 급격한 변화가 발생한다는 점을 명확하게 보여주었다. 송대에 발생한 사회경제적 상황의 변화와 더불어 민간신앙과 제도종교 사이의 상호작용은 민간신앙의 모습을 급격하게 바꾸어 놓았을 뿐만 아니라 제도종교 또한 이로부터 중대한 영향을 받게 되었다. 중국학의 다른 분야에 비해서 중국 민간신앙에 대한 구미 학계의 공헌은 훨씬 더 절대적인 것이었다. 구미 학계의 다양한 방식의 연구들은 중국 민간신앙을 단순한 미신적 믿음에서 중국 종교의 중요한 범주로 바꾸어 놓았다. 따라서 서구학계의 주요 연구 성과들을 되짚어 보는 것은 중국 민간신앙을 이해하는데 있어서 절대적으로 중요한 과정이라고 말할 수 있을 것이다.
Abstract
Until quite recently, the Chinese popular religions had been treated as just a superstitious beliefs that did not have any clear belief system nor ethical implications. Unlike the institutional religions such as Buddhism, Daoism, and Confucianism, the diffused religions like the popular religions have no religious scriptures and no priest. Moreover, the institutional religions like Buddhism and Daoism did not have dominant influence on the Chinese people's daily lifes, and the Confucianism had just weaker religious features than the others. Therefore, in early 20th century, not only Western scholars but also western oriented Chinese scholars were convinced that Chinese people are nonreligious and have interest only in secular matters of worldly life. Since the 1960s, however, a series of Western Scholars have presented fresh perspectives on the Chinese popular religions. First of all, the Western anthropologists argue that the system of spiritual beings in the popular religions was exactly equivalent to the social position class in the local society. From the sociological perspective, a celebrated scholar, C. K. Yang categorized the Chinese religions into two very different types: the "diffused religions" and the "institutional ones". And then, he demonstrated that in particular, the fist ones were closely connected with the substrate structure of the Chinese society. Contrary to the anthropologists' and the sociologists' studies on the modern Chinese popular religions, which considered them as unchanged custom, the Western Historians traced how the Chinese popular religions have experienced radical transformation since the ancient period. In particular, they emphasized the significance of the Song period (960~1279) as a watershed of the history of Chiense popular religions. Although the Yang's dichotomy helped us to understand the belief system of the Chinese popular religions, in addition, his theory used to ignore the interplay between the popular religions and the institutional religions. Recent scholarship on the popular religions has unearthed that there have been vigorous and continuous interplay between the two types of beliefs. Consequently, due to the Western scholars' researches, the Chinese popular religions became to be categorized as one of the most significant religions in Chinese history.
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