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초록· 키워드
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Folklore needs to study the changing social process, in which traditional rituals are maneuvered or secular rituals are newly created for political purposes. Here folklore of political ritual in contemporary society may include such secular rituals as drama or sports insofar as their purposes are political. It seems helpful to collect complete data of political ritual to apply Hymes' model of the descriptive ethnography of speaking.
To the extent that political ritual has its aim to project upon participants and the audience the political messages intended, it must be evaluated ultimately in terms of its psychological effects. But it will not do only to examine the psychological change the participants and the audience of the ritual go through in order to grasp the whole effects of the ritual. Rather since important part of the meanings of the ritual exists outside their consciousness beyond the exegetical dimension, it is proper to pay due attention to both the structuralist and the phenomenological meanings.
From this perspective I propose an aesthetical approach to the study of political ritual. The approach aims not at the actual effects that ritual has upon the participants, but its potential efficacy, viz., the analysis of how it is designed to that extent. Here it is necessary to endow the specialist on symbols and rituals with the status of evaluating the potential efficacy by his (or her) own aesthetical standards. Thus the aesthetical approach is to analyze the text and the context of the ritual from various angles in terms of the aesthetics of symbolic manipulation and its potential efficacy.
Here I have yet to provide the standards for aesthetic evaluations. And I must acknowledge that as Jarvie pointed out, the results of aesthetical evaluation may differ from and even conflict with each other. But the historical and cross-cultural study of political ritual will provide the wide vista for aesthetical evaluations.
To the extent that political ritual has its aim to project upon participants and the audience the political messages intended, it must be evaluated ultimately in terms of its psychological effects. But it will not do only to examine the psychological change the participants and the audience of the ritual go through in order to grasp the whole effects of the ritual. Rather since important part of the meanings of the ritual exists outside their consciousness beyond the exegetical dimension, it is proper to pay due attention to both the structuralist and the phenomenological meanings.
From this perspective I propose an aesthetical approach to the study of political ritual. The approach aims not at the actual effects that ritual has upon the participants, but its potential efficacy, viz., the analysis of how it is designed to that extent. Here it is necessary to endow the specialist on symbols and rituals with the status of evaluating the potential efficacy by his (or her) own aesthetical standards. Thus the aesthetical approach is to analyze the text and the context of the ritual from various angles in terms of the aesthetics of symbolic manipulation and its potential efficacy.
Here I have yet to provide the standards for aesthetic evaluations. And I must acknowledge that as Jarvie pointed out, the results of aesthetical evaluation may differ from and even conflict with each other. But the historical and cross-cultural study of political ritual will provide the wide vista for aesthetical evaluations.
목차
Ⅰ. 머리말
Ⅱ. 정치적 의례의 범주
Ⅲ. 정치적 의례의 해석 : 미학적 접근
Ⅳ. 의례의 민속지 방법
Ⅴ. 역사적 그리고 비교 문화적 연구의 필요성
Ⅵ. 맺음말
참고문헌
「정치적 의례의 의미와 효과 : 미학적 접근」에 대한 논평
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