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.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2014.1
- 수록면
- 191 - 225 (35page)
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초록· 키워드
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This paper tries to trace changes for the past three decades of rites and religion among villagers of S village located in Pyeongtaek, Gyeonggi Province. Special attention was paid to funeral rites, ancestor worship ceremonies, and shamanic rituals. Twenty village women aged from 40s to 80s were in-depth interviewed to elicit the information on ritual behaviors of funeral rites and ancestor worship ceremonies and attitudes toward shamanism. The data was compared with the circumstances of 1977-78. Noticeable changes in the lives of the villagers for the last three decades are related to their economic activities outside of the village. Funeral rites are now commercialized and are not held any more in the village. Ancestor worship ceremonies are simplified in terms of the number of ancestors worshiped and kinship members participating in. These changes contest the drastic decrease of communal consciousness not only in the level of the community but of the kin group as well. Elements responsible for these changes are directly brought by farming mechanization which has greatly reduced the farming energy, thereby enabling both men and women with spare labor to easily engage themselves in wage earning jobs provided by the industrial and tourist facilities newly developed nearby. They are more than ready to follow the recent national trend of handiness in rites of passage such as funeral and ancestor worship. The most surprising finding in recent religious lives of villagers is the disappearance of the shamanic ritual, gut, which used to be very popular among them during 1970s. Some of those who were passionate shamanism believers discarded it, while many of them converted to Buddhism. Only two out of 40 households keep visiting shamans. The number of Christians have not changed. It is the finding of the paper that villagers` attitudes toward shamanism can be understood only when ups and downs of the particular life course of each villager are fully considered. It is the conclusion of the paper that changes in rites of passage and religious lives among villagers should be interpreted with different perspectives.
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