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
This paper discusses about ritual life of Kwon Moonhae and Kwon byul during l6-17th century through Chogan’ s Diary and Jukso’ s Diary. Though the bilineal kinship system still works, ritual practice that emphasizes clan rules with patrilineal kinship system may appear, which is considered a transient phenomenon.
First, in the case of a wedding, Kwon Moonhae used the term ‘Chinyoungrye’, but actual ceremony was Namgyiyecga. Even if held in ‘Yeoga’(woman’s house), he tries to follow Zhu Xi’s Family Rituals in detail rites. The concept of Yeoga’s wide scope, including from bride’s patenlal line to bride’s maternal line, was due to the bilineal kinship system. As the period of residence is expanding faster wedding period paternity, paternity and establish a center of ritual life was a social foundation that is enhanced.
Next, funeral ceremony inside the diary shows that life and ordinary life that accompanied by death. There are so many articles about their relative’s death and funeral almost every year. As funerals basically follow the process described in Zhu Xi’s Family Rituals, Banhon was more emphasized than Yeomyo. But things did not come up to a sophisticated example of the development of Yehak discourse since the mid-17th century. Transformation can also be found easily, such as a funeral of wife was held and ceremonies were delayed in accordance with the parameters inevitably arise.
Finally, as the Gamyo and Jaesa was settled as the stage of ancestral rites, Sijae and Sangmangcham based on Gamyo, four-holidaies worship based on Jaesa was being carried out. Because ancestral rites was influenced by funeral ceremony and contagion epidemic, it was held by others or in simpler formation. However gamyo is recognized as a regular ritual space, but that the clan is bound to reuse the center would be an important instrument in the practice of ritual in patrilineal kinship system.
Compared to the diaries of the 17th century, Chogan’s Diary shows less strict stance about ritual practice, exemplified by starting of Samdaebongsa and Saengsinje. This figure should mean that the practice of Zhu Xi’s Family Rituals was being done very gradually and as eclectic. In the process, more discusstion will be held, and the ritual process was more organized and well-appointed, and that could have brought brand new debates after the 17th century. For Chogan’s Diary, it did not establish a full ritual process, but in the process of fullfilling Garye, it shows the evolving stages of ritual order.
First, in the case of a wedding, Kwon Moonhae used the term ‘Chinyoungrye’, but actual ceremony was Namgyiyecga. Even if held in ‘Yeoga’(woman’s house), he tries to follow Zhu Xi’s Family Rituals in detail rites. The concept of Yeoga’s wide scope, including from bride’s patenlal line to bride’s maternal line, was due to the bilineal kinship system. As the period of residence is expanding faster wedding period paternity, paternity and establish a center of ritual life was a social foundation that is enhanced.
Next, funeral ceremony inside the diary shows that life and ordinary life that accompanied by death. There are so many articles about their relative’s death and funeral almost every year. As funerals basically follow the process described in Zhu Xi’s Family Rituals, Banhon was more emphasized than Yeomyo. But things did not come up to a sophisticated example of the development of Yehak discourse since the mid-17th century. Transformation can also be found easily, such as a funeral of wife was held and ceremonies were delayed in accordance with the parameters inevitably arise.
Finally, as the Gamyo and Jaesa was settled as the stage of ancestral rites, Sijae and Sangmangcham based on Gamyo, four-holidaies worship based on Jaesa was being carried out. Because ancestral rites was influenced by funeral ceremony and contagion epidemic, it was held by others or in simpler formation. However gamyo is recognized as a regular ritual space, but that the clan is bound to reuse the center would be an important instrument in the practice of ritual in patrilineal kinship system.
Compared to the diaries of the 17th century, Chogan’s Diary shows less strict stance about ritual practice, exemplified by starting of Samdaebongsa and Saengsinje. This figure should mean that the practice of Zhu Xi’s Family Rituals was being done very gradually and as eclectic. In the process, more discusstion will be held, and the ritual process was more organized and well-appointed, and that could have brought brand new debates after the 17th century. For Chogan’s Diary, it did not establish a full ritual process, but in the process of fullfilling Garye, it shows the evolving stages of ritual order.
목차
1. 머리말
2. 권문해의 생애와 친족관계
3. 남귀여가혼과 거주관행의 변화
4.『가례』중심의 상례와 변용
5. 제례의 공간 확립과 실천
6. 맺음말
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2016-380-001623589