韓國 共同體 信仰의 歷史的 硏究 : 洞祭의 形成 및 傳承과 관련하여

다국어 초록 (Multilingual Abstract)

A community is considered as a group of which members, who reside in a given region, see face-to-face based on personal relation and maintain their communal bond and cooperation. From this point, a community behef can be said as a process to achieve or solve their same goal by religion.

This study aimed to examine the background of formation and history of tradition of Tongje in Korea as a type of such a community belief mainly through histone maternals In particular, it has noticed that the existing Tongre believes Sanshinta mountain god) and Songwhangshinta tutely deity) and proceeds according to the Confucian procedure, which became a goal to be elucidated a historical process. Also Sanshin and Sõngwhangshun have been believed the Koryo Dynasty before and these gods had been held by the nation. In this context, considering that the folk rituals for Sanshun and Sõngwhangshin and their belief have been continuously controlled, it intended to feature such a course with regard to tradition of the community belief in Korea.

Tongje to serve Sanshin and Songwhangshin and a national ritual had almost similar ongın and religious goal actually intended for the same gods. The first case of the national ritual for Sanshin was in Shilla, but it can be only confined that the nation made it national ritual by accepting Sanshin which the folks have traditionally believed At this point, Shill's Sajón (for the national rituals) made it as a national one based on the folk ritual, and then prohibited the folk activity for the ritual, which produced a chance to have formed a dual belief for the mountain god, joining the folk belief since 12th century.

Since the middle. period of Koryo, Sanshin and Sõngwhangshin have been recognized as almost similar gods to each other in the folk-general, while the nation distinguished two gods from each other to serve them Setting aside the ideological aspect which the royal family or the national stood by who led the rituals for Sanshin and Songwhangshin, no difference can't be found from the behef itself. But it has been just duly treated or regulated by the nation according to their acceptance as national ritual.

While Sanshin and Songwhangshin have been under the application of the Confucian ritual manners for the national rituals through successive dynasties. since establishment of Sajón, the folks have handed down those rituals according to their traditional shamanic manners. Since the middle period of Koryo, the Confucian retainers deepened their understanding about the Confucian ritual manners and started to object against the rituals for Sanshin and Songwhangshin by folks At the basis of this, there was a thought that a king's Sanshin and Songwhangshin belong to his specific right Therefore, the rituals for two gods by folks were recognized contrary to the royal authority, and finally stipulated as malicious ones, namely, superstitious beliefs and controlled in gear with strategies to strengthen the royal authority and expand Confucianism propelled entering the Chosun Dynasty Accordingly, they became more intensified with the Confucian. manners by the nation.

Since the Koryo Dynasty, those Sanshin and Sõngwhangshin in each province had been held by a native force, so called Hyangli, who dominated Upsa, the central department of a province, which finally created conflicts between local public service officials who represented the central authority and Hyanglis supervised the rituals for Sanshin and Songwhangshin in the pertinent areas and showed off their power through them. With the centralization of early Chosun period. Hyanglis had rapidly lost their power in social status and degraded to petty officials working for the practical business of government offices, however, they had still observed those rituals in Upch'i, the center of a province.

Local scholars strengthened their power in the provinces after the middle period of Chosun Taking this opportunity, the Confucianism stood out as practical morals and took root in the provinces. Also the confucianism appeared in the rituals served by Hynaglis shows that they performed the existing Sanshin and Songwhangshin in the Confucian ritual manners at that time it played a certain role for Hyanglis to maintain or strengthen their weaker status than before in the pertinent areas

From a point of view of a local public service official who had to expand Confucianism up to the provinces, he couldn't govern the provinces without these native officials' cooperation As a result of negotiation between the local public service official and Hyangli, it showed a tendency that Sanshin and Songwhangshin by the latter adopted the Confucian ritual manners. Accordingly. two rituals led by Hyanglts with Confucianism were developed centering on Eupci and gradually expanded to Tongje of a small village which fell under the jurisdiction of Opch't

Though the folk belief behavior and rituals had been institutionally controlled over successive dynasties, such durability was due to their practical and realistic desires But as the Confucian ritual manners being supported by the national system was stronger in terms of the ideology than belief, the national rituals had changed or vanished according to the change of ideology whenever each dynasty collapsed or was founded. It is contrary to a voluntary and continuous tradition of Tongje In this point, it was the limit the Confucian ntual manners have that Sanshin and Songwhangshin as the national rituals were extinct with collapse of the Chosun Dynasty

With collapse of the Chosun Dynasty, Hyanglis and Upch't as their stronghold had been reorganized by status and administration only to lose the original meaning, which means that there is no Upch'i nowadays, however, instead, Sanshin and Songwhangshin handed down to the small villages have succeeded Tongje of today, following the Confucian manners At this point, it can be said that Tongje in the Confucian manners reflects that Confucianism has reached to the small villages in late Chosun and its inconsistency

That is, Sanshin and Sõngwhangshin held by a king had become ideal and formal since the middle period of Chosun and their original meanings as the national rituals had weakened gradually. At the same time, the social atmosphere requested for Confucian practical morals and Tonge couldn't be controlled anymore, which appeared to be phenomenon of Tongje in Confucianism It can be said that the national ritual of the premodern dynasty was transmitted up to folklore in the unit of province This includes that Torgje in Confucianism reflects a course of transmission to the folk rituals after collapse of the national rituals. even though original rituals by the folks were promoted to the national noes, and then they were divided into two groups such as a nation and the folks or the central government and local power, while those rituals of the folks and local power had been regulated by the government.

But Tongre in Confucianism produced adherence to form and was performed only by an officiant participated, which excluded the residents and weakened its original aspects of the ceremony and the unity in consequence In fact, Tongre has no small pomts to be positively evaluated such as strengthening the integrated and united feeling of the residents through the common belief and rituals as well as coping with village problems with their voluntary participation and own operation But what Tongie has been recognized as a superstition and an unreasonable practice is not independent of the continuously negative ideology about the folk rituals over successive dynasties at all.

The collapse of the Chosun Dynasty was a chance to develop Tongje itself, but the colomalization by Japan was accelerated, followed by an entire objection against Korean culture all by them Tongje was also recognized as a superstition. by them and accordingly, there was no change to be regulated. Furthermore, such a view has succeeded to the contradiction of Tongje even since the liberation. But this negative view of Tongje is just an ideology of rulers, which has to be overcome because it has influenced the tradition and recognition of Tongie up to recently.