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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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This paper takes up the national ritual conducted at the Korean National Cemetery as one ritual conducted for war-dead and attempts to analyse the multiplicity of such rituals, as never before done in previous research. The purpose is to compare rituals conducted at the National Cemetery for the dead and those for the bereaved and make clear the difference in meaning and parallels of rituals conducted between the nation and the bereaved.
According to the traditional Korean spiritual viewpoint, it is believed that war-dead tend to be unmarried and not only can unmarried souls not receive rituals conducted for the dead, but they can also bring disease and curses into family and relatives. These kinds of spirits, called wonhon in Korea, can have rites conducted for them as ancestors once a wedding has been conducted for the dead souls of unmarried men and women.
However, the state calls wonhon like this hero spirits and has them buried in the National Cemetery and makes heroes out of them. That is to say that a farwell burial ritual is conducted for war-dead at the national leaderships Military and Police Joint Funeral, and at the June 6th Hyonchunil Commemoration Ceremony and it is said that they died a valuable death on the anticommunist war front.
Conversely, in the rituals of the bereaved for war-dead one can see a side different from Confucian ancestor rituals. For example, as the anniversary of when the war-dead died is not accurate, the date on which the notice of birth and war-death was received is remembered on September 9th of the Lunar Calendar, that is to say Hyonchunil. Also the person is buried not in an individual grave but in the National Cemetery and oblations are offered in front of the grave and a Buddhist memorial tablet and a ritual is conduced. In this way the reason why the ritual for the dead among the bereaved is different from Confucian ancestral rituals is because the war-dead died violently and has no descendants to conduct rituals for them, and so the bereaved add together the generations and place fear that multiple wonhon will appear on the National Cemetery.
In the above way, for the state the ritual for the war-dead has the advantage of strengthening the consolation for the war-dead and also anticommunist ideology, and it makes the death of the war-dead not a meaningless but rather a glorious one. However, one can also interpret this to mean that for the bereaved the ritual for the war-dead has continuity with rituals according to the traditional mindset for the dead, and for the bereaved the faa that war-dead are wonhon does not change, and therefore they are commemorated as heroic spirits at the National Cemetery.
According to the traditional Korean spiritual viewpoint, it is believed that war-dead tend to be unmarried and not only can unmarried souls not receive rituals conducted for the dead, but they can also bring disease and curses into family and relatives. These kinds of spirits, called wonhon in Korea, can have rites conducted for them as ancestors once a wedding has been conducted for the dead souls of unmarried men and women.
However, the state calls wonhon like this hero spirits and has them buried in the National Cemetery and makes heroes out of them. That is to say that a farwell burial ritual is conducted for war-dead at the national leaderships Military and Police Joint Funeral, and at the June 6th Hyonchunil Commemoration Ceremony and it is said that they died a valuable death on the anticommunist war front.
Conversely, in the rituals of the bereaved for war-dead one can see a side different from Confucian ancestor rituals. For example, as the anniversary of when the war-dead died is not accurate, the date on which the notice of birth and war-death was received is remembered on September 9th of the Lunar Calendar, that is to say Hyonchunil. Also the person is buried not in an individual grave but in the National Cemetery and oblations are offered in front of the grave and a Buddhist memorial tablet and a ritual is conduced. In this way the reason why the ritual for the dead among the bereaved is different from Confucian ancestral rituals is because the war-dead died violently and has no descendants to conduct rituals for them, and so the bereaved add together the generations and place fear that multiple wonhon will appear on the National Cemetery.
In the above way, for the state the ritual for the war-dead has the advantage of strengthening the consolation for the war-dead and also anticommunist ideology, and it makes the death of the war-dead not a meaningless but rather a glorious one. However, one can also interpret this to mean that for the bereaved the ritual for the war-dead has continuity with rituals according to the traditional mindset for the dead, and for the bereaved the faa that war-dead are wonhon does not change, and therefore they are commemorated as heroic spirits at the National Cemetery.
목차
Ⅰ. 머리말
Ⅱ. 전통적인 전사자 의례
Ⅲ. 국가의 전사자 제사
Ⅳ. 유족의 전사자 제사
Ⅴ. 맺음말
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