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.
이용수
초록· 키워드
오류제보하기
In Korea, wherein has been advocated the suzerainty of Confucianism, a number of studies have focused on the meaning of funeral rites and ancestor-memorial ceremonies. However, most of those studies are no more than an interpretation of a Confucianism text. Furthermore, they have rarely been conducted using a symbolic anthropological approach. This paper aims to explore the origin of funeral rites and ancestor-memorial ceremonies in dual burial services of primitive societies. It also attempts to show not only the symbolism of dual burial service but also that the symbolism has been carried through to current funeral rites and ancestor-memorial ceremonies via mortuary practice in ancient China.
Dual burial services are found in equatorial regions such as Central America. Southeastern Asia, and the southern part of China. It is surmised that the dual burial service around the Yellow River Valley, the birthplace of Confucianism, was brought about by the migration of people who had resided in the Changjiang Valley. A typical dual burial service is performed as follows: When a person dies, a burial service is performed and the body is buried. This is called the "first burial." After the flesh has decayed, the body is disinterred. The body is buried again, and a funeral service is performed. This part is referred to as the "second burial."
In the "first burial" stage, the body is not considered either alive or completely dead. The soul is unstable and between this world and the world of the dead. The deceased is an existence that is against the ordinary order and is impure. Therefore, the person is an object of fearfulness. On the other hand, the deceased in the" second burial" stage is an existence that has adjusted to the ordinary order and is now purified. Thus, the person is an object of profitability or benefit. All the processes of physical phenomenon referring to the flesh decaying or bone being purified are symbolized and recognized as a purification process of the soul.
The mortuary practices of Confucianism are the product formulated in a symbolical way. It is claimed that funeral rites correspond to the first burial of the dual burial service. The process of physical purification is transferred into symbolic purification. Ancestor-memorial ceremonies correspond to the second burial. The familiarity and profitability arising from the second burial are carried through to ancestor-memorial ceremonies.
Dual burial services are found in equatorial regions such as Central America. Southeastern Asia, and the southern part of China. It is surmised that the dual burial service around the Yellow River Valley, the birthplace of Confucianism, was brought about by the migration of people who had resided in the Changjiang Valley. A typical dual burial service is performed as follows: When a person dies, a burial service is performed and the body is buried. This is called the "first burial." After the flesh has decayed, the body is disinterred. The body is buried again, and a funeral service is performed. This part is referred to as the "second burial."
In the "first burial" stage, the body is not considered either alive or completely dead. The soul is unstable and between this world and the world of the dead. The deceased is an existence that is against the ordinary order and is impure. Therefore, the person is an object of fearfulness. On the other hand, the deceased in the" second burial" stage is an existence that has adjusted to the ordinary order and is now purified. Thus, the person is an object of profitability or benefit. All the processes of physical phenomenon referring to the flesh decaying or bone being purified are symbolized and recognized as a purification process of the soul.
The mortuary practices of Confucianism are the product formulated in a symbolical way. It is claimed that funeral rites correspond to the first burial of the dual burial service. The process of physical purification is transferred into symbolic purification. Ancestor-memorial ceremonies correspond to the second burial. The familiarity and profitability arising from the second burial are carried through to ancestor-memorial ceremonies.
목차
Ⅰ. 머리말
Ⅱ. 미개 사회의 복장
Ⅲ. 고대 중국의 사자의례
Ⅳ. 한국의 상제례
Ⅴ. 결론
〈參考文獻〉
〈Abstract〉
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
중국 동북지역 전기 청동기문화 재조명 : 張家堡 A洞窟墓를 중심으로
고조선단군학
2014 .12
-
『예수교회상례』(1907)에 나타난 교훈 분석
한국기독교신학논총
2018 .10
-
[Book] Burial Customs
Korea Journal
1971 .02
-
일본 추선공양(追善供養)의 기원과 복장(複葬) : 불교 사자의례(死者儀禮)의 상징인류학적 연구
일본문화연구
2007 .07
-
원불교 상·장례문화 연구 - 장법(葬法)을 중심으로 -
원불교사상과종교문화
2019 .09
-
한국인의 수목장 선호도와 효율적 활용방안 연구
한국사상과 문화
2014 .01
-
일본 전방후원분시대 연구의 과제
중앙고고연구
2010 .01
-
Confucian Burial Practices in the Late Goryeo and Early Joseon Periods
THE REVIEW OF KOREAN STUDIES
2008 .06
-
조선전기의 장지(葬地) 결정 요인과 조선후기 '족장지(族葬地)'의 형성
역사와경계
2008 .03
-
葬事文化 變化에 따른 自然葬 硏究
정토학연구(淨土學硏究)
2009 .01
-
Jar-Burials in Korea and their Possible Social Implications
Korea Journal
1995 .09
-
新羅 積石木槨墓의 殉葬
고고광장
2020 .01
-
제주지역의 묘지 점유와 분쟁
장서각
2015 .10
-
복장제(複葬制)의 남방 기원설을 통해 본 한국과 일본의 남방계 문화 인식
일본문화연구
2012 .04
-
朝鮮의 喪葬과 灰隔
중앙고고연구
2009 .01
-
New Perspectives in Korean Funerary Archaeology
THE REVIEW OF KOREAN STUDIES
2009 .06
-
儀禮와 敎育 : 冠ㆍ婚ㆍ喪ㆍ祭禮를 中心으로
비교민속학
2003 .08
-
Protohistoric Burial Patterns in Korea
Korea Journal
1996 .06
-
The Koryŏ Burial and a Filial Son
Korea Journal
1979 .08
-
의례와 경제 : 관ㆍ혼ㆍ상ㆍ제례를 중심으로
비교민속학
2004 .08
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0