서구사상의 유입과 아시아 불교신앙체계의 변용비교: 영국지배시 스리랑카 프로테스탄트 불교 형성을 중심으로
A Comparative Study on the Acceptance of Western Thought and Transformation of Buddhist belief System in Asia: Focused on the Formation of Protestant Buddhism in Sri Lanka
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본 연구는 영국식민지 당시 스리랑카 불교가 어떻게 변용되었는가의 문제를 서구와 아시아의 근대적 만남을 조망하는 시각에서 살피는 것에 목적이 있다. 근대에 서구의 사상이 강제적으로 유입된 아시아는 토착종교를 상실하거나 자체적으로 변화시켜야만 했다. 아시아의 대표적인 종교인 불교는 서구 중심의 근대화 속에서 생존하기 위해 변용되었다. 근대화와 서구화가 동시에 발생한 스리랑카의 근대사에서 특히 영국 식민지배 시기는 불교의 종교적 변용이 가장 많이 발생한 시기였다. 빅토리아왕조의 제국주의와 기독교 선교는 스리랑카의 근대에 그대로 반영되었고 전통적인 테라와다 불교(Theravāda Buddhism)는 단절의 위기에 직면한다. 스리랑카의 불교도는 불교의 서구화에 동화되거나 이를 서구적으로 모방했으며, 강렬하게 저항하거나 불교를 변형시켜 근대의 시기를 넘기게 된다. 서구화의 영향을 가장 많이 받은 아시아 국가인 스리랑카 불교의 변용을 함축한 인류학적 용어가 프로테스탄트 불교(Protestant Buddhism)이다. 19세기 후반에 형성된 새로운 스리랑카 불교를 지칭하는 이 용어에는 프로테스탄트라는 기독교식 단어가 직접적으로 합성되어 있다. 이 용어는 서구화의 영향 아래에서 성장하고 부흥한 스리랑카 불교의 특수한 변용현상을 담고 있으며 동시에 스리랑카 불교도의 근대적 정체성을 대변하기도 한다. 프로테스탄트 불교는 스리랑카 불교 근대화 과정에서의 전통의 단절, 동화와 모방의 서구화, 전통신앙의 저항과 변용을 통해 형성되었다. 그 안에는 스리랑카인들이 저항했던 서구사상과 수호하고 회복하고 싶었던 테라와다 전통의 변용이 공존했다. 이러한 근대와 서구가 혼종되어 형성된 스리랑카의 프로테스탄트 불교의 연구는 아시아 불교가 경험한 서구적 근대화와 그 변용과정을 가늠해 볼 수 있는 대표적인 실례가 될 수 있을 것이다.
Abstract
The purpose of this article is to examine critically the Protestant Buddhism became an instrument for modernization though it played roles in social transformation and political action in Sri Lanka. The impetus for modernization came from the Western impact ushered by British rule. The term Protestant Buddhism was first used by Obeyesekere and Gombrich in preference to Buddhist-modernism having its roots of British Colonial rule. Especially noteworthy is the two sets of historical conditions: the activities of the Protestant missionaries and the close contact with the modern knowledge of the West. In this paper, I have three objectives: (1) I may briefly discuss the concept of modernization and Westernization attacked by Protestant evangelicals in England and the British government felt obliged to dissociate itself from Buddhism. The modern Buddhism appeals to the more privileged urban middle class and reflects the cultural values of a bourgeois Protestantism. (2) I analyze how the start of protestant Buddhism, consciously modeled on Christian forms, T. W. Rhys Davids and Henry Steele Olcott cases. (3) I discuss how Sangha community and Dhammapala espoused Theravāda Buddhism as a basis for the Simhalese cultural reaffirmation. This formation of Buddhism had as its chief characteristics a lay orientation, a this-worldy asceticism, and activstic and moralistic focus, and a strong social consciousness. My finding will support the idea that the Protestant Buddhism formation in Sri Lanka were due more to the general process of social modernization rather than directly the result of Protestant spirituality. In departing from traditional Theravāda, it blurs the sharp dichotomy between the hierarchically dominant monks and the subordinate laity, emphasizing the greater capacity of the individual to seek his own salvation without the need of traditional authorities.
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