CAJ | 학술논문

祠堂，作为宗族祭祀的公共空间，在传统中国社会中由来已久。地处边圉的清水江下游地区，尽管在目前能阅读到的官方文献中，祠堂并未作为主要的对象被关注。然而，近三年田野调查所获之族谱、碑文、契约文书等民间历史文献的整理显示，自清代乾隆年间开始，清水江下游天柱苗、侗地区兴起了祠堂修建的风潮，这一现象虽经政治运动而有所中断，但一直延续到现代社会。清水江下游天柱苗侗的祠堂修建及其延续，既是国家王朝制度及正统文化向区域社会不断渗透的结果，也是少数民族地区在社会经济发展过程中对组织资源的需求，更是边疆苗、侗地区民众对国家认同的表现。
사당，작위종족제사적공공공간，재전통중국사회중유래이구。지처변어적청수강하유지구，진관재목전능열독도적관방문헌중，사당병미작위주요적대상피관주。연이，근삼년전야조사소획지족보、비문、계약문서등민간역사문헌적정리현시，자청대건륭년간개시，청수강하유천주묘、동지구흥기료사당수건적풍조，저일현상수경정치운동이유소중단，단일직연속도현대사회。청수강하유천주묘동적사당수건급기연속，기시국가왕조제도급정통문화향구역사회불단삼투적결과，야시소수민족지구재사회경제발전과정중대조직자원적수구，경시변강묘、동지구민음대국가인동적표현。
An ancestral temple, the public space for worship among a clan, has been existing for a long time in traditional Chinese society. In the remote areas of the Qingshuijiang Valley, ancestral temples were not treated important in the existing official documents. However, the fieldwork in the past three years through historical documents like genealogies, inscriptions and contracts has led to the conclusion that ancestral temple construction has been popular in the Miao and Dong ares of the lower reaches of the Qingshuijiang River from the Qianlong Period of the Qing Dynasty to the modem socie- ty, though discontinued by political movements. The present study is to analysize the reasons, the de- velopment processes, the current status and the modern changes of ancestral temple construction. It is concluded that ancestral temple construction and its passing-on in Tianzhu is the result of permeation of national dynasty systems and orthodox culture to regional communities, the needs for organizational resources in minority areas in the social and economic development as well as the national identity in the Miao and Dong areas.