개인구독
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지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Worship based on the basic unit of family, especially worship concerned with all the family member’s interests, cannot be regarded as religious expression of the worship carriers only. Considering how family life is carried on, the purpose of worship cannot be achieved without active participation from each family member.
Worship for family belief in Korean traditional society is generally considered as women-centered worship, in contrast with men-centered worship in Confucianism. This shows the dualism of worships in a family. However, the aspects of worship for family belief studied in fieldwork show diversity that make it hard to consider worship for family belief to be related to women only. Due to its simple process and less formality compared with worships for ancestors, in the worship called “gosa(고사)”, the preparation process of worship food (steaming the rice cake), and the table-setting becomes more important. These works are traditionally considered as the woman’s duty, which makes the worship itself a duty for women.
However, it is men’s duty to decide on the worship date, to make the object of family god by interweaving straws, to put strings on the area for the worship, and to spread “hwangto”(yellow soil, but actually red soil). To move the mold of rice cake to a worship table is the work belonging to the man of the house. Each of these activities shows men’s participation in the worship.
In fact, men’s participation depends on the procedure and style of the worship.
Furthermore, regardless of gender, what brings conflict between a person’s inner religious belief and his outer expression is the social view affected by Western culture and that considers family belief superstitious.
From this context, the low participation from men becomes explicit because they are more exposed to modern/western environments. However, as personal acceptance of religious and cultural tradition also plays an important role, men’s participation varies depending on the conditions each family has.
The approach to family worship must start from the understanding of a family in a traditional society as a basic community unit, where each member is not an independent individual but a part of the whole family. Therefore, men can’t be free from being engaged in these worships believed to secure peace for the family. For richer description of the whole context of worships, future field works need to depict in more detail each family member’s role or stance in the process of family worship.
Worship for family belief in Korean traditional society is generally considered as women-centered worship, in contrast with men-centered worship in Confucianism. This shows the dualism of worships in a family. However, the aspects of worship for family belief studied in fieldwork show diversity that make it hard to consider worship for family belief to be related to women only. Due to its simple process and less formality compared with worships for ancestors, in the worship called “gosa(고사)”, the preparation process of worship food (steaming the rice cake), and the table-setting becomes more important. These works are traditionally considered as the woman’s duty, which makes the worship itself a duty for women.
However, it is men’s duty to decide on the worship date, to make the object of family god by interweaving straws, to put strings on the area for the worship, and to spread “hwangto”(yellow soil, but actually red soil). To move the mold of rice cake to a worship table is the work belonging to the man of the house. Each of these activities shows men’s participation in the worship.
In fact, men’s participation depends on the procedure and style of the worship.
Furthermore, regardless of gender, what brings conflict between a person’s inner religious belief and his outer expression is the social view affected by Western culture and that considers family belief superstitious.
From this context, the low participation from men becomes explicit because they are more exposed to modern/western environments. However, as personal acceptance of religious and cultural tradition also plays an important role, men’s participation varies depending on the conditions each family has.
The approach to family worship must start from the understanding of a family in a traditional society as a basic community unit, where each member is not an independent individual but a part of the whole family. Therefore, men can’t be free from being engaged in these worships believed to secure peace for the family. For richer description of the whole context of worships, future field works need to depict in more detail each family member’s role or stance in the process of family worship.
목차
1. 가정신앙에서 성별 양상에 대한 논의의 쟁점
2. 가정신앙 의례 양상의 다양성
3. 가정신앙 의례에서 남ㆍ여성의 위치
4. 결론
참고문헌
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