• KOMUNHWA
• /
• no.66
• /
• pp.5-35
• /
• 2005

본 고는 매우 복잡 다양하게 출토되고 있는 선사시대 토기 중 굽다리토기에 대한 연구이다. 특수한 기형의 이 토기는 분류조차 제대로 이루어지지 않은 채 의례용으로 인식되어져 왔으며, 그 명칭 또한 무분별하게 사용되어져 왔다. 따라서 충분히 객관적이고도 적절한 정립이 필요한 상황이다. 이 토기는 저부와 신부의 상대크기에 따라 대부형(Ⅰ형)과 대각형(Ⅱ)으로의 세부기종 설정이 가능하고 세부기종별 속성분석을 통하여 6형식의 형식분류가 이루어졌다. 무문토기시대 전기 주거지유적에서 공렬 및 각형토기와 공반하는 1·2·3·4형식의 토기(북한→강원영동→경기중부·충청서해안지역)는 점토대토기문화가 도래하면서 생활, 분묘, 생산, 폐기 그리고 의례관련유구에서 출토되는 5·6형식 토기(경기중부·충청서해안→호남·영남지역)로의 변화를 보이면서 전개된다. 즉 점토대토기문화가 도래하는 시점에서 굽다리토기의 형식도 변화·확대되고 있다. 또한 출토맥락, 형식조합, 제작기술 등의 관점에서 공렬 및 각형토기와 공반하는 1·2·3·4형식은 일상 생활용기로의 상정이 가능한 반면 점토대토기와 조합을 이루는 5·6형식 토기는 의례관련유구와 분묘유구에서 다량 출토되고 있어 기원이나 소원과 관련된 의례용기, 그리고 부장용으로의 기능분화가 관찰된다. 〔주제어〕: 굽다리토기, 공렬토기, 각형토기, 점토대토기문화, 기술유형, 시공적 전개, 기능분화

• (The) Research of the performance art and culture
• /
• no.22
• /
• pp.63-92
• /
• 2011

This paper intends to clarify the characteristics of Seoul Ginoguigut in ritual form. This paper points out three characteristics; materialization of the journey to the world of the dead, direct communications with the dead, inclusive blessings for the dead and the living. Firstly, the journey to the world of the dead is materialized through various ritual processes of Seoul Ginoguigut. This characteristic is prominent in the context of comparisons with the death rituals of Confucianism and Buddhism, and of shamanism in other regions of Korea. Secondly, in Seoul Ginoguigut the communications of the dead and the living are made through direct dialogues between them through shaman's possession. The communications by direct dialogues between the dead and the living make it easy to accept death as a real fact, and have an effect of recognizing the individuality and uniqueness of each death. Thirdly, the blessings of Seoul Ginoguigut are so inclusive that they cover the dead's safe journey toward the world of the dead as well as the happiness of the living. This characteristic is related to the understanding of death of Korean shamanism that does not separate death and living. These three characteristics are perceived in the context of comparisons with the death rituals of Confucianism and Buddhism, and of Seoul Ginoguigut. And they give a clue to understand how the death rituals of Korean shamanism have persisted in Korean society.

• The Journal of Korean Medical History
• /
• v.27 no.1
• /
• pp.9-13
• /
• 2014

연구목적 : 조선(朝鮮) 왕실자녀(王室子女)의 출산과정을 일지(日誌) 형식으로 기록한 "호산청일기(護産廳日記)"는 후기 조선(朝鮮)의 임산(臨産)과 분만, 산후 및 신생아 증상에 대한 의학적 처치 및 산실배설(産室排設)과 출산의례를 고찰할 수 있는 가치 있는 의학사료(醫學史料)이다. 연구방법 : 1. "호산청일기(護産廳日記)"에 기록된 세 번의 출산에 대해 출산 전후 산부(産婦)와 신생아의 실제 상황과 증상, 의관(醫官)의 판단과 치법(治法), 처방(處方)내용, 치료경과 등 의학적 처지의 내용을 살펴봄으로써 당시 산과의학(産科醫學)의 경향성, 발달정도 등을 가늠해보았다. 2. "호산청일기(護産廳日記)"에 기록된 세 번의 출산에 대해 조선왕실(朝鮮王室)의 출산형식 및 관련의례에 드러난 당시 의학의 출산에 대한 의철학(醫哲學)이 어떠하였는지 고찰하였다. 결과 및 결론 : 산전(産前) 의관(醫官)의 정기문진으로 산모와 의사 간 관계형성 및 산부(産婦)의 안정을 도모하였으며, 의녀(醫女)의 진찰소견을 의관(醫官)이 판단하여 처방하였다. 임산(臨産)에 불수산(佛手散)과 인삼차(人蔘茶), 산후어혈증(産後瘀血症)에 가미궁귀탕(加味芎歸湯)을 빈용(頻用)하였으며, 화반곽탕(和飯藿湯)의 식치(食治)가 주요 산후조리법이었다. 신생아의 구급(救急)에 특히 우황(牛黃)을 빈용(頻用)하고 증상에 따라 유모(乳母)가 복약(服藥)하기도 하였으나, 조산(早産)된 신생아의 청색증(靑色症)(cyanosis)으로 보이는 증후(症候)와 사망례(死亡例)가 보인다. 산실배설(産室排設) 및 현초(懸草), 권초제(捲草祭) 등 관련의례에는 출산을 '하늘과 직접 소통하는 하나의 의례(儀禮)'로 생각하여 외부 환경의 방해 없이 산부(産婦)와 신생아의 천계(天癸)가 잘 작동하도록 배려한 의철학(醫哲學)이 드러나 있다.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.32 no.6
• /
• pp.935-946
• /
• 2008

Religion is the symbolic form and action, linking the ultimate condition of life with human beings. Religious idea grasps the world through symbols and gives birth to the action through symbols. This research put its purpose in elucidating the effect of religion on the costume and its mechanism. It's focus is centered on Buddhism, Hinduism, and Islam which are among the world high religions. Part of this research also examines the mechanism in which several composing factors are expressed with rituals and manifested with costumes, this process was diagrammatized and suggested. The composing factors of religion such as belief system, experiences, community, and rituals are closely related. Ritual especially, is the symbolic action, practice, and the way of rescue, expressing religious meaning. Religious rituals such as imitative rituals, positive or negative rituals, sacrificial ritual, and rites of passage have been expressed with religious music or figurative art such as costume, construction, and art as well as religious ritual like ancestral rites. Religion has had a great effect on the overall culture including costume as a belief system by lightening the meaning of life and suggesting the solutions to the human problems such as anxiety or conflict.

• (The)Study of the Eastern Classic
• /
• no.72
• /
• pp.329-363
• /
• 2018

The Manual for Buddhist Rituals (1935) is the manual of Buddhist rituals which has a pivotal position in terms of the modernization of Korean Buddhist rituals. The text has been established through the contents and systems of the two texts, The Manual for Practising Rituals (作法龜鑑, 1827) and the Compulsory Manual for Buddhists (佛子必覽, 1931). These three manuals include the examples for practising the Manuals. The analysis of the examples for the practices of the three texts is as follows: The Manual for Practising Rituals tries to include the Sounds of the Music for the Buddhist Rituals through the Four Sounds (四聲) and the Twin words (儷語); the marks of the sounds are excluded after the compulsory Manual for Buddhists. The Manual for Buddhist Rituals has replaced the rituals for repentance (三寶通請) with the rituals for revering (四聖禮): and this text has made it easier that people participate in Buddhist rituals with the text which is written in bilingual format in Korean and Classic Chinese. The text has been popularized through above-mentioned changes against the previous two texts but it has ended up excluding the practices for the music of Korean Buddhism such as the music for Buddhist rituals (梵唄) and reciting the name of Buddhas (念佛).

• 식품문화 한맛한얼
• /
• v.2 no.3
• /
• pp.94-98
• /
• 2009

혼례는 인류가 시작되면서부터 가장 중요한 의식으로 여겼고, 각 민족의 오랜 전통으로 계승되어 현재까지 이어져오고 있다. 혼인의례는 인간이 한생을 살면서 치르는 의례 중 가장 큰 의식으로 혼인대례(婚姻大禮)라고 한다. 혼례는 몇 십 년 동안 서로 다른 환경에서 살아온 두 남녀가 합쳐 가정을 이루고, 자식을 낳아 인류의 번영을 이루는 것으로, 우리 인간에게 생애 가장 중요한 전환점이자, 인간만이 행하는 의식이라고 할 수 있다. 혼례는 단순히 두 남녀의 결합이 아니라 집안과 집안의 만남, 서로 다른 가풍과 가풍의 만남, 그리고 남과 여라는 음(陰)과 양(陽)의 조화이다. 이렇듯 작게는 남녀 개개인에서 크게는 집안, 문화의 만남으로 이루어지는 것이 혼례이다. 따라서 혼례를 치를 때 갖추는 예는 단순한 형식에 머무는 것이 아니라 몸과 마음을 다해 배우자와 배우자 집안 어른들에게 올리는 정성이라고 할 수 있다. 이처럼 혼례는 한 인간과 한 집안에서 가장 큰 경사인 셈이다. 새로 사람을 맞아 가족으로 받아 들이는 것만큼 중요하고 경사스러운 일도 없을 것이다. 신랑과 신부가 가족, 친지, 지인들이 모인 자리에서 서약을 맺고, 이들에게 따뜻한 축복을 받는다는 것은 일생 최대의 행복이다.

• (The)Study of the Eastern Classic
• /
• no.54
• /
• pp.319-348
• /
• 2014

This paper examines the centered on the Ritualized of Royal archery as a national event led to the demonstration of military rites was settled during the early Chosun Dynasty. And aims at considering of traditional of archery a Royal family and high position military people's. It was maintained as an system for both stability of royal family and centralization of government authority. As we know, since ancient times, the performance number of shooting arrows had been reduced in the early Chosun Dynasty. And one more reason is, traditionally Royal family liked shooting archery. For example, King Taejong was very openly shooting archery to inside palace and outside field. He says the archery is a principal element of military persons. Anyhow, to the King Jungjong, many Kings played shooting archery. However, at that time, the Royal archery came from ancient Korea and Kingdom of Koryo. In this historical background, Military rites will be established not just from ancient China. It specially called five manner of rituals. However, the rule of Confucianism to be Government police, archery ritual was declined. It's involved Curriculum of education. And this is related to the who got the new group of government authority. They are young confucianist. From there, the Confucianism manners, were to change of traditional of archery in Early Chosun Dynasty.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.34 no.4
• /
• pp.89-97
• /
• 2016

This study looked at the sacrifice space building in the Changbai Mountain area to a specific era in terms of the cultural landscape. The scared of Changbai Mountain how changes in history came despite the regime and national change, interpretation of the reason was the scared maintained. The results of this study are as follows. First, Replacement of the regime in the Republic of China in the Qing period, ethnic diversity, underwent a cultural acceptance. So Changbai Mountain nature of sacrifice, the divine subject has formed the changes. Second, the Qing Royal sacrifice space Wangji Temple(望祭殿) have formed a unique cultural space and the sacrifice of authoritative content with only space. The Republic of China period, a new folk beliefs were born between the defense in the face of the Han Chinese migration and settlement process. Build Sacrifice space of Rulai Temple(如來寺) and Shanshenlaobatou Temple(山神老把頭廟). Third, the spatial relationship between the priest and the Changbai Mountain area Wangji Temple(望祭殿) is the power of space as vertical space. Rulai Temple(如來寺), Shanshenlaobatou Temple(山神老把頭廟) is located in the Changbai Mountain and horizontal space was obedient to the space. Fourth, the sacrifice ritual Wangji Temple(望祭殿) of the Qing Dynasty is the only ritual sacrifice of satisfaction. It is cut off depending on the abolition of imperial power. Currently, public ritual sacrifice is commonplace rituals and sacrifices of the Qing Dynasty is only formally underway. In conclusion, as it has been maintained for the sanctity historically Changbai Mountain. Changbai Mountain sacrifice space was changing through the acceptance of the replacement of the regime and culture of ethnic offerings from a single culture of the Qing Dynasty. Currently, to form a sacrifice space and culture overlap through a mutually acceptable.

• Korean Journal of Heritage: History & Science
• /
• v.37
• /
• pp.169-211
• /
• 2004

As for the "Guang-Xi(廣西)", "Dong-Shan(東山)", "Yao-Ju(瑤族)", folklore culture to achieve the substratum (New Year manners and customs, a passage rites, folk belief, dwelling folklore, agriculture and a farming machine) generally very received an influence of "Han-zu(漢族)" for the reason that an interchange was active early with "Han-zu(漢族)". However, a traditional form of "Yao-Ju(瑤族)" is covered the base with. Even if it is a national holiday commemorateing the birth of the "Pan-Gu(盤古)" which is ancestors of all "Yao-zu(瑤族)" during New Year manners and customs, songs as "ku-jia(哭嫁)" consisting at the time of marriage during a lot of ritual, "zhaoxu-hun (招婿婚)" and the "liangtou-che(兩頭扯)" marriages which are a classic marriage of "Yao-zu(瑤族)", a ritual format, master "Shi-Gong(師公)" of faith of "Yao-zu(瑤族)" are. Also, a difference is in dwelling folklore related to construction or this very much in "Han-zu(漢族)" and the various sides. It is the part where toilets to use are quite different from the Korean race in a tool, the outside written with the dwelling formal characteristics that are structure, "the ceremony of putting up the ridge beam" in, for example, two folds. Agriculture and a farming machine are basically similar to it of the Korean race, but it is a degree with some transformation by environment and the local cause.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.13 no.2 s.30
• /
• pp.166-179
• /
• 1989

This study was undertaken to discuss the frameworks of the gorgeous and magnificent royal procession ceremonies in the Yi Dynasty, thereby exploring the classification systems of 'three stages and five segments' on the basis of cultural anthropology and Korean traditional shamanism of ancestral sacrifices. The ceremonies were classified into three phases of (1) cleanup stage, (2) primary objective attendance stage, and (3) completing stage. Among these phases, p. :mary objective attendance stage was further distributed into five segments of (1) road guide, (2) dressing, (3) royal procession, (4) attendants' procession, and (5) back row procession. The isolates and functions of the royal procession ceremonies in the Yi Dynasty were studied through the application of Levi Strauss's structural methodology.