著者

趙 浩衍

出版者

東洋文庫

雑誌

東洋学報 = Toyo Gakuho (ISSN:03869067)

巻号頁・発行日

vol.103, no.4, pp.63-94, 2022-03-17

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This article attempts to show that the social and political characteristics of Vietnamese fengshui 風水 are truly informed by genealogical sources, which were written by same Confucian scholars as the theoretical texts of fengshui for promoting their ancestors to gain their favor, thus reflecting socio-political reality. The Doan Family (Đoàn tộc 段族) from Huu Thanh Oai 右淸威 commune, which differs from the widely researched aristocratic elite founders of state politics and rural communities, in that its influence stemmed from its relationship to the Court of Trinh Lords (Trịnh vương phủ 鄭王府) during the 18th century and became the first elite to establish itself through the 19th century state examination system. The Doan family’s genealogy, Đoàn tộc phả 段族譜, was written by a member who had passed the local examination; and for that reason contains no reference to imperial edicts (letters of appointment) or legends regarding the family as pioneering actors in state or village origins. Instead, the Doan family genealogy is designed to strengthen family bonds through fengshui practices, the rich description of which traces the appearance of fengshui in Vietnam at that time. Đoàn tộc phả informs us of three characteristic features of early modern Vietnamese fengshui, the first of which is that while the original fengshui masters were Chinese “Northern people” (bắc nhân 北人), native Vietnamese fengshui masters gradually appeared, indicating the penetration of fengshui into rural society. It is clear that the work’s author, a Confucian scholarbureaucrat with a rich knowledge of fengshui, desired to use fengshui ideas rooted in his country’s history, not in China’s. Secondly, each fengshui episode in Đoàn tộc phả is connected to fengshui theory in order to legitimate the history of the Doan family in each era. And finally, Vietnamese fengshui purports that family descendants can gain favor from matrilineal ancestors. Sons-in-law in fact become interested not only in the funeral and memorial services of their wives’ families, but also in the relocation of their mausolea, which shows incorporation of the Southeast Asian custom of bilateral descent in fengshui practices.