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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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The home gods are directly related to the layout of the house. In other words, like each space of the house has its unique function, the home gods also take locations in their own places and implement their own roles. The House is a place where people reside. The original form of the house was the Umjip with a single space. While the Umjip has developed into houses with divided spaces, its spaces and the house itself were invested with various meanings according to their functions and symbolism After that, the house could be described according to the given meanings, the location, size, and pattern. This is related to the fact that each home god is in its part of the house to perform their function appropriate to that place. The home gods, then, maintain their meanings and symbolism.
The living space in a house is not only a place where family members live but also a place in which home gods dwell. Through the presence of the gods, the residence becomes sacred. Therefore, the living space of a home is a place for everyday life and ceremonies. The existence of home gods enables the secular living space to become a holy place. The living space is vulnerable to invasion by wicked people and evil beings but home religion purifies the space with its sacred spirit. The house itself becomes more than just a resting place for the families and then becomes a central area to meet gods.
The scope of women's living in the traditional society was very limited so the house was very important to them Through home religion, women tried to overcome social restraints by the communication with the gods, which gave home religion strong characteristics as a female-oriented religion. Therefore, the house, when considered from the perspective of home religion, is a place where everyday life is in motion, where gods are in their places, and where women rest in the 'women's place'.
Home religion sometimes reflects the hierarchy of the family members. At the center is the Seongju-shin which symbolizes the father. There are other gods in harmony, such as the Sam-shin, the Josang-shin, the Youngdanji, and the Jowang-shin. While the Seongju-shin stands for the living head of the family, the father, the other gods, such as the Sam-shin, the Youngdanji, and the Josang-shin, stand for the ancestors of the family. Among the ancestor gods, the gods that had physical contact with current family members are generally more valued than the other gods. This is a kind of mechanism that maintains the solidarity of the family and constructs a feeling of unity. In addition, home religion played another role; to change the vertical hierarchy of the family in the traditional society into a horizontal one.
Home religion is a product of farming culture. The way of thinking of the people changed in modern society and the shape of the house has also changed a lot. Therefore, there is no place for home gods as there was before. However, though they are not engaged in farming, some families do worship their home gods. Some of them replaced their home religion with other religions, retaining their religious disposition. Accordingly, like other traditional cultures, home religion can show us aspects that have partly changed and have been partly preserved.
The living space in a house is not only a place where family members live but also a place in which home gods dwell. Through the presence of the gods, the residence becomes sacred. Therefore, the living space of a home is a place for everyday life and ceremonies. The existence of home gods enables the secular living space to become a holy place. The living space is vulnerable to invasion by wicked people and evil beings but home religion purifies the space with its sacred spirit. The house itself becomes more than just a resting place for the families and then becomes a central area to meet gods.
The scope of women's living in the traditional society was very limited so the house was very important to them Through home religion, women tried to overcome social restraints by the communication with the gods, which gave home religion strong characteristics as a female-oriented religion. Therefore, the house, when considered from the perspective of home religion, is a place where everyday life is in motion, where gods are in their places, and where women rest in the 'women's place'.
Home religion sometimes reflects the hierarchy of the family members. At the center is the Seongju-shin which symbolizes the father. There are other gods in harmony, such as the Sam-shin, the Josang-shin, the Youngdanji, and the Jowang-shin. While the Seongju-shin stands for the living head of the family, the father, the other gods, such as the Sam-shin, the Youngdanji, and the Josang-shin, stand for the ancestors of the family. Among the ancestor gods, the gods that had physical contact with current family members are generally more valued than the other gods. This is a kind of mechanism that maintains the solidarity of the family and constructs a feeling of unity. In addition, home religion played another role; to change the vertical hierarchy of the family in the traditional society into a horizontal one.
Home religion is a product of farming culture. The way of thinking of the people changed in modern society and the shape of the house has also changed a lot. Therefore, there is no place for home gods as there was before. However, though they are not engaged in farming, some families do worship their home gods. Some of them replaced their home religion with other religions, retaining their religious disposition. Accordingly, like other traditional cultures, home religion can show us aspects that have partly changed and have been partly preserved.
목차
Ⅰ. 집의 공간 배치와 가정신의 자리
Ⅱ. 주거의 공간 기능과 가정신의 기능
Ⅲ. 집과 가족을 일체화하는 가정신앙
Ⅳ. 맺음말
참고문헌
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