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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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This study is to examine traditional religious thoughts and those changes through the ethnographic data of sacrificial rituals.
The fundamental structure of Kwanhonsangjae(the ceremonies of coming-of-age, marriage, funeral, and ancestor memorial) involves intentions to worship ancestors and succeed to an ancestry. It has been considered as the basis of filial piety. The face that one goes to his household shrine and then bows twice in front of its gate after he finishes his Kwanrae(the ceremony of coming-of-age) and that one pays homage to the shrine after his Honrae(the ceremony of marriage) are come from the religious thoughts which announce to his ancestors that he can succeed to the ancestry. Kwanrae has already been vanished. Honrae has been simplified in its formallties, and so its ceremony has become to take place in commercial event halls. Even though only the few parts, such as Paebaek, of the formallities of Honrae has been remained, however a religious factor of giving births still has been extent, throwing chestnuts and jujubes. Funeral rite as a ritual for a dead person was very difficult to be held by none but a expert because its procedure was very complicated. It is divided into 18 formallities from Chojong(the whole period of mourning) to Giljae(a memorial service held in the 27th month after a person's death) according to Yes대(ornamental "seal" characters); condolence is excluded. Meanwhile, 11 of formallities are held in custom The reasons of simplification would be unordinary factors as well as economic.(Jang, Chul Su 1984 : 90).
Sacrificial Rituals as worship for four generation ancestors have become as for two generation ones. A new type of sacrificial ritual, Habjae, which is done for several ancestors at one night, held in city areas, has gotten broader into rural areas. It could be an aspect of the changes of traditional ancestor worship. It is the factors for the change of traditional religious thoughts on the transition to modern industrial societies that customs of preferring the foods loved in a dead person's lifetime to things ordered by Yeseo and the changes of ritual time.
Sijae(ancestor-memoral services performed in each season of the year) still does not have many instance showing changes. However, the one performed in fall get held on Sikmokil(the 5th of April), a holyday. It is increased that religious ceremonies are jointly observed in Jaesil(a building for ancestor worship), not in ancestors' tom. These could be considered as aspects that the classic sacrificial rituals emphasized on ancestors has become the rituals concerning people alive with the changes of subsistence foundation.
As mentioned above, the religious notions of sacrificial rituals of which the goals were to adore ancestors in tradition has become weakened and shown rather as the ideas of recalling and cherishing the memory of ancestors by a family unit. Now, the day of sacrificial ritual seems to been given more importance as a "family gathering day."
The fundamental structure of Kwanhonsangjae(the ceremonies of coming-of-age, marriage, funeral, and ancestor memorial) involves intentions to worship ancestors and succeed to an ancestry. It has been considered as the basis of filial piety. The face that one goes to his household shrine and then bows twice in front of its gate after he finishes his Kwanrae(the ceremony of coming-of-age) and that one pays homage to the shrine after his Honrae(the ceremony of marriage) are come from the religious thoughts which announce to his ancestors that he can succeed to the ancestry. Kwanrae has already been vanished. Honrae has been simplified in its formallties, and so its ceremony has become to take place in commercial event halls. Even though only the few parts, such as Paebaek, of the formallities of Honrae has been remained, however a religious factor of giving births still has been extent, throwing chestnuts and jujubes. Funeral rite as a ritual for a dead person was very difficult to be held by none but a expert because its procedure was very complicated. It is divided into 18 formallities from Chojong(the whole period of mourning) to Giljae(a memorial service held in the 27th month after a person's death) according to Yes대(ornamental "seal" characters); condolence is excluded. Meanwhile, 11 of formallities are held in custom The reasons of simplification would be unordinary factors as well as economic.(Jang, Chul Su 1984 : 90).
Sacrificial Rituals as worship for four generation ancestors have become as for two generation ones. A new type of sacrificial ritual, Habjae, which is done for several ancestors at one night, held in city areas, has gotten broader into rural areas. It could be an aspect of the changes of traditional ancestor worship. It is the factors for the change of traditional religious thoughts on the transition to modern industrial societies that customs of preferring the foods loved in a dead person's lifetime to things ordered by Yeseo and the changes of ritual time.
Sijae(ancestor-memoral services performed in each season of the year) still does not have many instance showing changes. However, the one performed in fall get held on Sikmokil(the 5th of April), a holyday. It is increased that religious ceremonies are jointly observed in Jaesil(a building for ancestor worship), not in ancestors' tom. These could be considered as aspects that the classic sacrificial rituals emphasized on ancestors has become the rituals concerning people alive with the changes of subsistence foundation.
As mentioned above, the religious notions of sacrificial rituals of which the goals were to adore ancestors in tradition has become weakened and shown rather as the ideas of recalling and cherishing the memory of ancestors by a family unit. Now, the day of sacrificial ritual seems to been given more importance as a "family gathering day."
목차
Ⅰ. 머리말
Ⅱ. 사당(祠堂)과 신주(神主)
Ⅲ. 규범적인 제례의 변화양상
Ⅳ. 맺음말
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