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This study focuses on the cultural aspects of ancestor worship in Korean southeastern seaside district which shall be classified into the individual family rite("Geosangdangsegi" and "Sijundanji"). we will study the process of the formation and the transmission of the ancestor worship rite.
We can see that korean take a particular conception of their ancestors and the spiritual being and that there are some regional differences in the rite for ancestor worship. The culture of their ancestor worship has multi￢leveled structure. They think of their ancestor and spirits as individual being and at the same time as abstract spirit beings, that is, family spirit, farming spirit, and community guardian spirit which control the affairs of this present life. The rite for ancestor is limited to a blood relative, but in some cases extends to the communal ritual which includes regionalism beyond the blood relative. From this point of view, it is distinguished from the culture of Confucian rite that fails to get out of blood relative and from that of Japanese ancestor worship rite that is short of worship for individual ancestor and spirit.
We still look for "Geosangdangsegi" and "Sijundanji" at the coastal area in Gyeongbuk, the middle area of Gyeongbuk, Judging from the fact that Gyeongbuk, was situated in the vicinity of ancient East Okjeo.
Consequently, it is possible to demarcate the area which has similar features in ancestor worship culture. One culture area is that of individual ancestor worship("Geosangdangsegi" and "Josangdanji"), which includes from Northern and Southern area of the East Sea to the South Sea area. The other is the culture area of communal ritual from Southwestern Sea area to South Sea area. And the area of Tongyoung, Namhe, Yeocheon is classified into the borderland of mixed culture.
We can see that korean take a particular conception of their ancestors and the spiritual being and that there are some regional differences in the rite for ancestor worship. The culture of their ancestor worship has multi￢leveled structure. They think of their ancestor and spirits as individual being and at the same time as abstract spirit beings, that is, family spirit, farming spirit, and community guardian spirit which control the affairs of this present life. The rite for ancestor is limited to a blood relative, but in some cases extends to the communal ritual which includes regionalism beyond the blood relative. From this point of view, it is distinguished from the culture of Confucian rite that fails to get out of blood relative and from that of Japanese ancestor worship rite that is short of worship for individual ancestor and spirit.
We still look for "Geosangdangsegi" and "Sijundanji" at the coastal area in Gyeongbuk, the middle area of Gyeongbuk, Judging from the fact that Gyeongbuk, was situated in the vicinity of ancient East Okjeo.
Consequently, it is possible to demarcate the area which has similar features in ancestor worship culture. One culture area is that of individual ancestor worship("Geosangdangsegi" and "Josangdanji"), which includes from Northern and Southern area of the East Sea to the South Sea area. The other is the culture area of communal ritual from Southwestern Sea area to South Sea area. And the area of Tongyoung, Namhe, Yeocheon is classified into the borderland of mixed culture.
목차
1. 들어가기(序言)
2. 전승실태와 전승범위
3. 신체유형과 지역적 변이양상
4. 의례양상과 제의적 특성
5. 마무리(結論)
참고문헌
사진자료
Abstract
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UCI(KEPA) : I410-ECN-0101-2010-905-001934560