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
In the early days of the Joseon dynasty, the government decided to designate only a Seonghwang-je ritual format which was specifically based upon the Chinese Ming dynasty's local ritual protocols as part of the dynasty's official ritual system(正祀), and therefore the Seonghwang-je institutions that hailed from the Goryeo dynasty period, which showed those Seonghwang-je rituals being officially observed by a community, were declared as 'adulterate'. Such declaration was based upon a new perspective to view the so-called 'adulterate ritual' concept. Previously, 'adulterate rituals' only referred to rituals worshipping Shaman gods or other mystical beings. Yet the concept changed, and came to refer to as well either the 'unnecessary, inappropriate rituals', or 'rituals that are not registered in the national roster of official rituals', essentially calling previous Seonghwang-je rituals an adulterate practice.
Transformation in some people's perception viewing these so-called 'adulterate rituals' during the transitional period between Goryeo and Joseon dynasties was actually triggered by those people's eagerness and readiness to accept and embrace new perceptions of certain rituals harboring a possibly adulterate nature. Such eagerness and readiness had been growing since the beginning of the Chinese Ming dynasty, and the Koreans' attitude was also based upon the argument which dictated the obligation and necessity of embracing (advanced) institutions of the current lord of the Chinese civilization('時王之制').
Coming into the ]oseon society, rituals for the Seonghwang shrine prepared either privately or publicly(in case of the latter, by the local Hyangri figures), came to be considered unwarranted and also adulterate by some people, and were therefore naturally banned. Yet it was not an easy job to prevent the larger population, in either legal or institutional terms, from still observing such rituals. Either the local leaders or the general population were not ready to accept the sino-centric world view and not to mention a new perspective which would determine a certain convention to be 'adulterate'. So legal and institutional banning was only working inside the capital, and against the literary class, especially the female portion of it.
As a result, the 'adulterate' Seonghwang-je ritual from the Goryeo period continued to be observed, and prevailed during the early half of the Joseon dynasty. In the meantime, coming into the 16th century, a new trend of trying to suppress and control such rituals also began to emerge inside local communities as well. Then again, such trend was only apparent in limited areas, and was only occurring sporadically here and there. The public was still not ready to abandon past mentality and previous conventions, and the local literary figures had no choice but to acknowledge the situation and also participate in such rituals, while only a handful, 'pioneering' local prefects and local influentials(the same Sajok figures) were trying to control the rituals, and bring a change to the people's habits and customs.
Private observations of the Seonghwang rituals, or of the community itself prepared by Hyangri figures continued in the 17th century. Yet the locations of such Seonghwang shrines, or structures related to the Seonghwang rituals, suggest that the 'adulterate' Seonghwang-je ritual observation was indeed weakening, especially in the latter half of the 17th century.
First, the destruction of many Seonghwang shrines during wartime in the late 16th century must have paved a way for changing the frame of Seonghwang ritual observation itself(which was reflected in the early efforts of 'demolishing the Seonghwang-sa shrines and newly constructing Seonghwang-dan altars'/'廢祠設壇'). Secondly, the condition inside local communities have changed, as after mid 17th century, the local clerks and the commoners as well started to imitate and actively embrace the Yangban culture, which caused certain changes to happen inside the religious mentality of the people, and led to a weakened eagerness to pursue past Seonghwang conventions and also a lowered defense against the Sajok figures' determination to bring in new institutions.
Transformation in some people's perception viewing these so-called 'adulterate rituals' during the transitional period between Goryeo and Joseon dynasties was actually triggered by those people's eagerness and readiness to accept and embrace new perceptions of certain rituals harboring a possibly adulterate nature. Such eagerness and readiness had been growing since the beginning of the Chinese Ming dynasty, and the Koreans' attitude was also based upon the argument which dictated the obligation and necessity of embracing (advanced) institutions of the current lord of the Chinese civilization('時王之制').
Coming into the ]oseon society, rituals for the Seonghwang shrine prepared either privately or publicly(in case of the latter, by the local Hyangri figures), came to be considered unwarranted and also adulterate by some people, and were therefore naturally banned. Yet it was not an easy job to prevent the larger population, in either legal or institutional terms, from still observing such rituals. Either the local leaders or the general population were not ready to accept the sino-centric world view and not to mention a new perspective which would determine a certain convention to be 'adulterate'. So legal and institutional banning was only working inside the capital, and against the literary class, especially the female portion of it.
As a result, the 'adulterate' Seonghwang-je ritual from the Goryeo period continued to be observed, and prevailed during the early half of the Joseon dynasty. In the meantime, coming into the 16th century, a new trend of trying to suppress and control such rituals also began to emerge inside local communities as well. Then again, such trend was only apparent in limited areas, and was only occurring sporadically here and there. The public was still not ready to abandon past mentality and previous conventions, and the local literary figures had no choice but to acknowledge the situation and also participate in such rituals, while only a handful, 'pioneering' local prefects and local influentials(the same Sajok figures) were trying to control the rituals, and bring a change to the people's habits and customs.
Private observations of the Seonghwang rituals, or of the community itself prepared by Hyangri figures continued in the 17th century. Yet the locations of such Seonghwang shrines, or structures related to the Seonghwang rituals, suggest that the 'adulterate' Seonghwang-je ritual observation was indeed weakening, especially in the latter half of the 17th century.
First, the destruction of many Seonghwang shrines during wartime in the late 16th century must have paved a way for changing the frame of Seonghwang ritual observation itself(which was reflected in the early efforts of 'demolishing the Seonghwang-sa shrines and newly constructing Seonghwang-dan altars'/'廢祠設壇'). Secondly, the condition inside local communities have changed, as after mid 17th century, the local clerks and the commoners as well started to imitate and actively embrace the Yangban culture, which caused certain changes to happen inside the religious mentality of the people, and led to a weakened eagerness to pursue past Seonghwang conventions and also a lowered defense against the Sajok figures' determination to bring in new institutions.
목차
Ⅰ. 머리말
Ⅱ. 향리층 주도 성황제의 음사 전환 및 淫祀 禁斷의 한계
Ⅲ. 향리층 주도 성황제의 존속과 변화
Ⅳ. 餘言: 조선후기 음사적 성황제의 변동 추이
참고문헌
〈Abstract〉
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
여말선초 명(明)의 예제(禮制)와 지방 성황제(城隍祭) 재편
역사와현실
2009 .06
-
A Study of Ritual Approaches
구약논단
2003 .10
-
조선총독부 제정 「의례준칙」의 보급과 시행실태
민속학연구
2016 .12
-
A Critique of Religious Ritual : An Examination of Its Meaning and Efficacy in Christian Education Settings
Journal of Christian Education & Information Technology
2010 .04
-
Religious Rituals of Korea: Structure and Meaning
THE REVIEW OF KOREAN STUDIES
2007 .03
-
예산군 대술지역 동제 연구
어문연구
2010 .01
-
朝鮮初期 國家儀禮 정비의 지향과 원칙- 吉禮·凶禮의 상호 영향을 중심으로-
민족문화연구
2015 .01
-
Weavers of Ritual : How Shamans Achieve Their Aims
THE REVIEW OF KOREAN STUDIES
2002 .06
-
조선 초기 王室祖上儀禮의 유교적 정비
한국사학보
2017 .02
-
조선시대 생전예수재의 설행과 의미
불교학연구
2019 .01
-
고려 國家祭祀의 體制와 그 특징
한국사연구
2002 .09
-
新羅 國家祭祀의 체계와 성격
한국사연구
2002 .09
-
정치적 의례의 의미와 효과 : 미학적 접근
비교민속학
2004 .02
-
의례설행과 수행인식의 접점―수행의례 연구를 중심으로
불교문예연구
2019 .01
-
조선시대 성황 제소(祭所)의 혼란한 양상에 관한 연구
아시아문화연구
2017 .08
-
고려전기 宣麻儀의 구성과 의례 검토
史叢(사총)
2019 .01
-
Ritual Practice as A Process of Knowing: Educational Implications of Ritual Practice in the Process of Congregational Identity Development
Journal of Christian Education & Information Technology
2005 .10
-
고려시대 국왕 관련 의례 연구의 성과와 제언
동방학지
2019 .01
-
『家禮』 註釋書를 통해 본 朝鮮 禮學의 進展過程
동양철학
2010 .01
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2010-911-002849359