Girton College 2025 (Humanities)

In this essay, I will discuss the Lawrence room Tudigong figure, speculating on its origins, describing the modern history of Tudigong figures in mainland China and describe the economic effects of the Tudigong in aiding development of once destitute areas.

Roughly translating to ‘God of the Place’, Tudigong shrines can be found throughout almost every street, bridge, temple and household around China and Taiwan, with individual Tudigong guarding their given area. Originating from ~1000 BCE, Tudigong predates ‘Shangti’ the highest deity in Chinese theology; due to its long-spanning history, the Tudigong is deeply ingrained into Han Chinese culture and is worshipped on the 2nd and 16th day of every month. However the Hoklo subgroup of the Han Chinese (who make up some 75% of Taiwan's population) worship the Tudigong every time they enter their home, as they situate Tudigong effigies in their doorway. These more formal rituals originated during the Han dynasty however the Tudigong were cemented in the Chinese pantheon during the 14th century as emperor Hongwu (founder of the Ming dynasty) was thought to have been born in a Tudigong shrine.

It is my belief that the Tudigong figure within the Lawrence room originates from what is now modern day Taiwan, which would have been under the rule of the Qing dynasty at the time. This is due to the fact that the Tudigong pictured was likely used for door-way worship, given its copper coil which would allow it to be suspended over a doorway. Although there is a more significant Hoklo population within mainland China, implying that it is more likely to be from here, a vast majority of Tudigong depictions were destroyed during the cultural revolution from 1966 - 1976. While the figure could also be from diaspora communities, with significant Hoklo communities all over south east Asia, the objects being held by the figure lead me to believe otherwise. 

While, very evidently, in his left hand the depicted Tudigong is holding a golden ingot, very common imagery in Tudigong figures which represents fortune and opulence. The object in the right hand of the Tudigong is less clear cut, while on the Lawrence room website is identified as a club, I believe that it is instead a “Ruyi”, a royal scepter that would be held by high-ranking officials, symbolising Imperial authority and good fortune. I believe this as the object held in the Tudigong figure’s hand appears to have a somewhat S-shaped body (reminiscent more of a Ruyi rather than a “club”), as well as a decorated head, something you would imagine not to be on a club as the decorated head would be ruined through use. Being a Ruyi, a sign of imperial authority, I believe that the Tudigong is from Taiwan and not the diaspora communities in south east asia as these communities would be detached from Imperial authority and so therefore would not use such imagery in their Tudigong figures. 

While the origins of the Tudigong figure has been narrowed down to Taiwan; the enormous amount of Tudigong figures and shrines which fell into disrepair or were entirely destroyed during the cultural revolution in mainland China should be further discussed. Starting in ‘Red August’ (the august of 1966), after Mao Zedong, leader of communist China, purposefully incited public unrest by claiming that the government had been infiltrated by the ‘Bourgeoisie’ who aimed to restore capitalism to China. Throughout the following decade ‘red guards’ composed primarily of students formed; with the goal to complete the cultural revolution by destroying historical and religious remnants from pre-communist China. While pre and post revolution numbers of Tudigong figures can’t be found, and no estimates exist, given the villainization of religion during the revolution and the mass lootings of religious temples (of which, the Tudigong figures were likely heavily affected given their valuable decorations); it is safe to say that pre-revolutionary Tudigong figures from mainland China are now few and far between. However, given the lack of information on the Lawrence room Tudigong figure, it is certainly a possibility that it was smuggled out of China during the cultural revolution, but the recent date of acquisition leads me to believe otherwise. 

Thankfully, Tudigong figures have actually seen a large resurgence in the PRC (People’s republic of China) as following Mao Zedong’s death religious freedom’s were reintroduced. While Atheism peaked in 1970, in the midst of the cultural revolution, with 60% of the Chinese populace identifying as “non-religious”, in the following years religiousness has seen a resurgence, with buddhism rising from 6.5% of the population in 1970 to 15.8% in 2020. However, folk-religiosity hasn’t recovered, from 73.5% of the population in 1950 to an all time low of 26.7% in 1970, only resurging minorly to 30.4% in 2020; given the Tudigong’s high importance in folk-religion, and folk-religions' slow resurgence, the Tudigong will probably never see a return to its once near universal place in China. 

The importance of the Tudigong as a guardian of a specific area has also been a surprising catalyst for migration (especially in Taiwan where belief in Tudigong is still very strong). Certain areas and communities that have built Tudigong shrines and temples, see vast prosperity come to them following this; while you can chalk this up to Taiwan’s extremely rapid economic development, sweeping up impoverished communities and enriching them in just a few decades, from the perspective of the people in these communities who witnessed their own enrichment first hand very briefly after the construction of a Tudigong shrine, it is easy to understand their fanatical belief in their areas Tudigong, which has often caught the attention of other communities and peoples who migrate to these areas in order to benefit from the Tudigong blessings, bringing their skills, labour and own belongings with them further enriching the area; essentially, the economic benefit of the Tudigong is self fulfilling. 

Uniquely, unlike other religions who tend to believe their deities are set, Chinese folk-religion, especially in relation to Tudigong, hold the belief that Tudigong can abandon an area and travel elsewhere. During periods of extreme hardship; if a Tudigong is worshipped but nothing happens or things get even worse, it is not uncommon for a new Tudigong shrine to be constructed and worshipped. Ushering in a new Tudigong, who a lot of the time is based off of a common ancestor or important historical figure in the community.

As mentioned prior, Tudigong is worshipped on the 2nd and 16th of every month; during this worship, candles around the Tudigong figure are lit and sacrifices to the Tudigong are made, which usually consist of various meats, fruits and, especially, pastries as these are said to be the favourite foods of the Tudigong. Once the sacrifices have been laid in front of the Todigong the worshipper will then state their full name, age and where they live, before asking the Tudigong for blessings and protection, allowing the Tudigong to know who to send his blessings to; following this incense is burnt until just 1/3rd of the stick is left, where Joss paper, commonly known as “spirit money” is taken and offered to the Tudigong figure, bowing three times, the worshipper burns the “money”, which represents wealth, longevity and Yi (A Chinese concept that means being rational and moral). The worship ends with the money being extinguished with wine and the candles being put out, the worshipper bows three times once more and the food offerings are removed. 

Sometimes, however, the food offerings are left and other people will take the food as it is believed the food is blessed by the Tudigong; this unique, unintended charitability, ironically, furthers the Tudigong as a self-fulfilling talisman of fortune as the poor and hungry can greatly benefit from the food sacrifices to the Tudigong. 

In closing, the Tudigong is a legendary figure in Chinese folklore with a history spanning back, at least, 3,000 years, being one of the most important deities in Chinese folklore the role of Tudigong in bringing fortune, through both a superstitious and legitimate way highlights its place in the Chinese pantheon. With the Lawrence room Tudigong figure itself having a deeply interesting story from its origins in Taiwan, luckily avoiding persecution from the mainland cultural revolution and representing whispers of the past in its imagery of imperial authority.