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      • KCI등재

        1699년 慶州府의 鄕飮酒禮 시행과 의미

        신주엽 대구사학회 2024 대구사학 Vol.156 No.-

        이 글은 1699년(숙종28) 10월, 慶州府 관아에서 열린 鄕飮酒禮의 시행 배경과 절차, 그리고 의미를 東都鄕飮禮 를 중심으로 살펴본 것이다. 慶州府尹 李衡祥은 지역 내 淫祀를 철폐하고 箕子 井田의 보전 등 풍속을 교정하는 사업을 마무리 짓는 의미로 향음주례를 개최하였다. 행사에 참석한 약 79명의 대부분은 당시 경주의 지역 사회를 이끌던 사족이었다. 이들은 경주 부윤의 지원을 받아 서원을 건립 및 운영하고, 이형상은 사족 중심의 約所를 활용하여 지역 통치 및 풍속 교정을 달성하고자 하였다. 都約所는 경주 내 면 단위에 설치된 約所를 총괄하는 사족의 자치 기구이다. 이곳에서 鄕會를 개최하여 향음주례에 참석할 인원을 선정하였다. 참석자 선발은 鄕論에 의거하여 관직과 나이, 학덕을 기준으로 하고, 부여된 역할에 따라 자리와 차례, 의복 등을 구분하여 배치하였다. 이는 동도향음례 내 채색된 그림으로 확인할 수 있다. 참석자는 주로 서원과 향교, 약소 등의 임원이자 향촌 사회를 주도하던 주요 성씨였다. 이는 도약소의 명단인 都約案 을 통하여 확인된다. 1699년 경주부의 향음주례는 儀禮를 통하여 忠孝와 和睦, 謙讓 등의 추상적인 유학의 덕목을 시각화함으로써 지역 내 위계의 확립, 그리고 풍속 교정의 효과를 극대화하였다. 그 절차는 國朝五禮儀 와 유사하지만 주관자나 지역적 특성에 따라 순서와 내용이 변경되기도 하였다. 참석한 이들은 향음주례의 시행으로 유학에서 이상향으로 일컬어지는 三代에 비견될 교화가 경주에서 실현되었다며 행사를 기억하였다. This article examines the background, procedure, and meaning of Hyangeumjurye(鄕飮酒禮) in the government office area in Gyeongju(慶州) in October 1699, focusing on the historical records of Dongdohyangeumrye(東都鄕飮禮) . This Hyangeumjurye event was held under the leadership of Lee Hyung-Sang(李衡祥), the Minister of Gyeongju. It was an event that concluded projects to correct customs such as abolishing unauthorized ritual(淫祀) and preserving Gija(箕子)'s well-field system within Gyeongju. Most of the 79 people who attended the event were Sajok(士族), who was leading the community in Gyeongju at the time. The Sajok of Gyeongju built and operated a Seowon(書院) with the support of Lee Hyung-Sang. At the same time, the Minister of Gyeongju tried to achieve the purpose of governing the region and correcting customs by utilizing Doyakso(都約所), which was composed mainly of Sajok. The Doyakso is an organization that oversees Yakso(約所) set up in myeon(面), a small administrative unit in the region. The organization held a meeting of Sajok, Hyang-hoe(鄕會), to select people to attend Hyangeumjurye. The selection was based on the public opinion of the region, based on government office, age, study, and virtue. In addition, according to the assigned role, seats, order, and clothing were distinguished and arranged. Participants in the event were mainly executives of organizations leading the local community, such as Seowon, Hyanggyo(鄕校), Yakso, and leaping station. In particular, through historical records Doyakan(都約案) , the fact that aristocrats who were active in the region, centered on the seowon, participated was identified. Held in Gyeongju in 1699, Hyangeumjurye maximized the effect of correcting customs by visualizing abstract Confucian virtues such as loyalty, harmony, and humility using rituals. The procedure is similar to that of Gukjo Oryeeui(國朝五禮儀) , but seems to have changed the order and content according to regional characteristics or the tendency of the organizer. Those who attended the event remembered by writing a poem that the edification of Three Dynasties(三代), which is referred to as the utopia in Confucianism, was realized in Gyeongju due to the implementation of Hyangeumjurye.

      • KCI등재

        조선 후기 향촌의례(鄕村儀禮) 내용과 그 의미

        한종수 동아시아고대학회 2023 동아시아고대학 Vol.- No.69

        In this paper, I examine the hyangrye (鄕禮, “village rites”) yeosurye (旅酬禮), hyangeumjurye (鄕飮酒禮), and hyangsarye (鄕射) performed in rural society in the 16th and 17th centuries as recorded in the Hyangyaktongbyeon (鄕約通變) of Hong Jung-sam, a Silhak scholar in the late Joseon Dynasty, with attention to the procedures, contents, and characteristics of the rites. Yeosurye, hyangeumjurye, and hyangsarye, which had been performed since the early Joseon Dynasty, were hyangrye performed by nobles in rural society that were considered important in establishing order in rural villages centered on Hyangyak. Therefore, among the Confucian rites to strengthen the ruling order of local nobles in Hyangyak, those related to drinking culture and archery can be seen as the most important rites along with the hyangeumjurye. However, studies of hyangrye such as yeosurye, hyangeumjurye, and hyangsarye conducted in rural society so far are extremely meager and have been limited to introducing the contents of a collection of works from a specific region or by a particular individual. Accordingly, I investigated the procedures, contents, and further characteristics of the hyangrye performed in Hyangyak at the time, focusing on yeosurye, hyangeumjurye, and hyangsarye yakryeong, which are mentioned in combination with the Hyangnyaktongbyeon. 16〜17세기 조선시대 향촌 사회에서 시행한 <여수례(旅酬禮)>․<향음주례(鄕飮酒禮)>․<향사례(鄕射禮)> 등 향촌의례를 호서지방을 근거지로 하고 있던 홍중삼은 『향약통변(鄕約通變)』에서 ‘약령(約令)’의 형식과 내용을 결합하여 정리하였다. 15세기 말 <향음주례>와 <향사례> 보급 운동이 펼쳐졌으나, 17세기 이후에는 향촌 사회 내 ‘향약’ 시행 관련 주장만 상소 등을 통해 꾸준히 제기되고 있었다. 다만 <향음주례>와 <향사례> 시행과 관련 주장은 기록에 보이지 않는다. 『향약통변』은 향촌 사회에서 행해지고 있던 항촌의례에 ‘약령’의 형식과 내용의 결합을 통해 드러나고 있는 점으로, 향약의 4대 강목을 통한 규제와 통제를 통한 교화라는 측면보다는 ‘약령’의 성격이 강하게 드러나는 특징을 가진다. 조선 초기 <여수례>․<향음주례>․<향사례>는 향촌 사회의 재지사족들이 행했던 향촌의례로 향약을 중심으로 향촌 질서의 강화와 교화를 위해 중요하게 여기던 의례이다. 따라서 재지사족의 지배 질서 강화를 위한 유교 의례 중 술과 활 문화 관련 의례는 중요한 의례로 인식되었다. 이에 필자는 조선 후기 실학자 홍중삼이 저술한 『향약통변』의 항목 중에서 16∼17세기 향촌 사회에서 행해진 향촌의례 중 <여수례>․<향음주례>․<향사례>의 절차와 내용, 그 의미에 주목하였다. 그러나 현재까지 향촌 사회에서 행한 <여수례>․<향음주례>․<향사례>와 관련된 연구성과는 특정 지역 또는 개인의 문집의 내용을 소개하는 정도로 미비한 실정이다. 특히 <여수례> 관련 연구는 아직 학계에 보고되지 않았다. 본 논문에서는 『향약통변』내 향촌의례와 ‘약령’을 결합하여 언급하고 있는 <여수례약령>․<향음주례약령>․<향사례약령>을 중심으로 향촌 사회에서 행해지고 있는 향촌의례의 구체적인 절차 및 내용, 더 나아가 그 의미를 고찰하였다.

      • KCI등재

        조선시대 사대부 투호례의 변화양상과 그 예교적 함의

        육수화 ( Yuk¸ Su-hwa ) 한국교육사학회 2020 한국교육사학 Vol.42 No.4

        This study traced the changing patterns of Tuhorye(投壺禮, Tuhoritual), which was extended from the royal family culture of the Joseon Dynasty to the culture of the gentry, and examined its educational meaning. Joseon, which had Confucianism as its national policy, made efforts to spread Hyangeumjurye(鄕飮酒禮, Rite of Drinking) and Hyangsarye(鄕射禮, Rite of Archery) at the national level, and with the completion of 『Gukjo Oryeui(國朝五禮儀)』, the implementation of Hyangeumjurye and Hyangsarye became legislated. This aimed at the edification of customs, but behind it, the government had a great intention to lead the domination and edification of the country village society. However, it was not implemented properly due to the negative attitudes of the Hungu(勳舊) forces and the purge of literati. Moreover, in the case of Hyangeumjurye and Hyangsarye, the ceremonies themselves were too cumbersome and grandiose, so they were impossible to perform. However, in the case of Tuhorye, the ceremony was simple and easy to perform, but its usefulness was so great that it took the place of the Hyangsarye. This also served as a turning point for the expansion of Tuhorye into the culture of the gentry. One of the reasons that Tuhorye was able to be established as the gentry culture was because it included educational utility of mental and physical training and character development. In the Tuho(投壺) of the upper class in the Joseon Dynasty, there was a ceremony of Yeoneum(宴飮) and the custom of making poetry. This is something that was not found in Chinese ancient traditions, and is a tradition that was not seen in previous records in Korea. Toegye(退溪李滉) suggested Tuhorye as a part of the study of Gyeong(敬), and Yulgok(栗谷李珥) propsed Tuhorye as one of the educational methodologies for mental and physical training and relaxation of tension. The characteristics of Tuhorye in the late Joseon Dynasty include the formation of Tuhohoe(投壺會, Tuhogathering) and popularization of Tuhorye. Admittedly, the Tuhorye of the 17th century was still a culture of the upper class, where both entertainment and ceremonies coexisted. The popularization was only possible in the late 18th century. Kim Doo-yeol’s(金斗烈) 『Tuhoajipdo(投壺會圖)』 and Shin Yun-bok’s(申潤福) < Imhatuho(林下投壺) > clearly show these changes. The formation of the Tuhohoe aimed at reinforcing their own bonds beyond simple friendships such as solidarity between schools, solidarity between cultures, and political solidarity. This characteristic can be clearly found at the Tuhohoe organized by Kim Jwa-myeong(金佐明).

      • 제월당(霽月堂) 송규렴(宋奎濂)의 향촌활동(鄕村活動)과 사회사상(社會思想)

        송운호 ( Woon Ho Song ) 충북대학교 사학회 2010 忠北史學 Vol.25 No.-

        I studied Song, Gyu-ryeom`s life through his `Annual Report` and writing series, `Jewoldangjip` and the ideology of the society that he lived in through the country activity. Song, Gyu-ryeom was a famous Confucian scholar who lived in Hoedeok at the latter Choseon dynasty. He was called the one of the three prominent `Songs` with Uam, Song, Si-yeol, and Dongchundang, Song, Jun-gil. The reason why Song, Gyu-ryeom`s ancestors who lived in Hoedeok was that Song, Myung-eui(Song, Gyu-ryeom`s 10th ancestor) settled there as he became the son-in-law of Hwang, Su who lived in Hoedeok. Since then many famous Confucian scholars came out of Eunjin Songs` family members and they thrived through marrying the nobles. When Song, Gyu-ryeom was a boy, he experienced Byeonjahoran and the fall of the Ming Dynasty. He also spend his adolescence under the mood that people insisted to conquer the Cheong Dynasty. So it made him follow Song, Si-yeol and Song, Jun-gil`s political and ideologic way and he learned the basic of study from them. Song, Gyu-ryeom was respected as a Confucian scholar in Hoedeok. He emphasized `Hyangeumjurye`, `Hyangsarye`, `Reading methods` at the society of the country. `Hyangeumjurye` means that Confucian scholars in the country gathered at Hyanggyo or Seowon and had a feast with prominent Confucian scholars. The Confucians learned the manner to respect honest people, to take care of the old people, and to experience good courtesy there. Also he taught students devotionally at the Sunghyeonseowon. In 1672(Sukjong 2nd year), he built the Jewoldang inside his house and spent his whole life on studying Confucianism and teaching students. Teaching students at the Jewoldang and the Sunghyeonseowon was theoretical part and Hyangeumjurye was the reformation project which included the education of practical manner. Like this, Song, Gyu-ryeomtried to carry out `manner` through personality based on Neo-Confucianism And Song, Gyu-ryeom also had the social ideology of the autonomy of the country. That idea was shown in the preface of Hoedeok Hyangyack(1672) that he wrote. Hoedeok Hyangyack was made into one book with Hoedeok Hyangyan. Then Song, Si-yeol made the preface of Hoedeok Hyangyan and Song, Jun-gil wrote it. And Song, Gyu-ryeom wrote the preface of Hyangyack which was attached to the back of Hyangyan. He was the core member to make the Hoedeok Hyangyack with two Songs. The reason why he was called as the one of the three Songs of Hoedeok might be due to this work. Hyangyack was the regulation that Hyangwon made for education and cooperation of the country people. So the Hoedeok Hyangyack also had the content like that. The Jewoldang was the place where Song, Gyu-ryeom studied and taught students with all effort at his old age. Also it was the place where he built for just studying after he abandoned his will to have a government position. The education place like this was the sign that he wanted to live with the nature and worked hard for teaching students. Song, Gyu-ryeom`s country activity showed his social ideology to improve national customs from the country customs with the spread of Hyangyack.

      • KCI등재

        유교이념의 실천도구로서 음식

        김미영 경북대학교 영남문화연구원 2020 嶺南學 Vol.0 No.72

        음식은 인간의 생존을 위한 필요한 기본조건임과 동시에 삶의 여러 측면에서 사회문화적 · 상징적 도구로 활용되고 있다. 대표적으로 종교사상에 기반한 금기음식을 들 수 있는데, 기독교의 음주 금지 규율, 불교의 육식 섭취 금지 규율, 이슬람교의 돼지고기 섭취 금지 규율, 힌두교의 쇠고기 섭취 금지 규율 등이 있다. 이러한 음식 금기는 구성원들에게 규율을 준수하도록 하여 집단의 일원이라는 동질성과 정체성을 형성하면서 공동체적 질서를 유지하는 기능을 수행한다. 이런 배경에서 본 논문은 음식의 사회문화적 기능에 주목하여 유교와 음식의 상관관계를 조명하는 것을 목적으로 삼고 있다. 즉 유교에서는 음식을 통해 무엇을 구현하고자 했으며, 이를 위해 어떤 이념과 사상을 강조했는지를 살펴보고자 한다. 음식을 통해 강조하고자 했던 유교의 정신(이념)은 크게 3가지로 요약할 수 있다. 첫째는 음식을 매개로 삼아 절제 정신을 실천하고자 했다. ‘安貧樂道’라는 말이 있듯이 유학자들에게 있어 궁핍함은 스스로를 극복하기 위한 삶의 실천적 과정이었다. 그중에서도 특히 음식 섭취는 인간의 가장 원초적 욕망(食貪)이면서 매일 반복되는 행위인 까닭에 스스로를 제어하는 修己의 대상으로 삼기에 매우 적절했다. 성호 이익 역시 “아침저녁으로 빠뜨려서는 안 되는 것은 밥이지만, 스스로를 극복하는 것은 모름지기 친근한 데서 시작되므로 음식을 조절하는 것을 요점으로 삼는다”라고 했다. 공자를 비롯한 대부분의 유학자들 역시 배부름을 추구하지 않고 기름지고 맛난 음식을 멀리하는 등 삶의 궁극적 목표를 신체적 쾌락과 욕망이 아니라 이상적 가치에 두었다. 둘째는 식사를 함께 하는 타인에게 불쾌감을 주지 않는 식사예절을 통해 ‘배려정신’을 실천하고자 했다. 예를 들어 남보다 많이 먹기 위해 밥을 뭉치거나 크게 떠서 입에 넣거나, 음식을 씹을 때 쩝쩝거리거나 생선 뼈를 깨물어 먹는 등 타인에게 혐오감을 주는 행동을 금기하는 것이다. 아울러 남의 집을 방문했을 때 밥상에 차려진 음식에 간을 추가하는 등 음식을 제공한 상대(집주인)에게 결례되는 행동을 하지 않는 것도 배려에 해당한다. 셋째는 음식의 차등적 구분을 통해 ‘親親尊尊’이라는 유교의 도덕적 규범을 실천하고자 했다. ‘친친’은 ‘친족과 더욱 친하게 지낸다’는 뜻이고, ‘존존’은 ‘지위나 연령이 높은 사람을 존경한다’는 뜻이다. 즉 ‘친친’이 가족과 친족관계에서 실천되는 규범이라면, ‘존존’은 혈통을 뛰어넘은 사회적 관계에서 통용되는 규범적 원칙이다. 그리고 이는 수신-제가-치국-평천하로 확장되는 도덕적 규범의 최대 범주이기도 하다. 이런 배경에서 유교에서는 일상 및 비일상적 차원에서 음식을 둘러싼 차등적 구분을 통해 질서를 수립하고자 했다. Food is a basic condition essential for human survival, and at the same time, a sociocultural / symbolic tool in various aspects of life. One of the most prominent example is the taboo food based on religious ideology, such as alcohol prohibition of Christianity, meat prohibition of Buddhism, pork prohibition of Islam, and beef prohibition of Hinduism. Such food taboo makes the members to comply with the discipline, thus executing the function of forming a sense of homogeneity and identity as a member of the group and maintaining the communal order. From such background, this paper intends to examine the relationship of Confucianism and food by focusing on the sociocultural function of food. That is, it was meant to examine what Confucianism intended to realize through food, and what spirit and ideology were emphasized for this. Confucianism intended to emphasize three spirits (ideologies) through food. First is the moderation of food. As in the saying 'anbinnakdo (安貧樂道, being content amid poverty and taking pleasure in acting in an honest way),' for Confucianists, poverty was a practical process to overcome oneself. Especially, food is the most primitive human desire and repeats daily, and thus was very appropriate to be the subject of sugi (修己, self-discipline). Lee Seong-Ho Ik also said that "food is something that one should not miss night and day, but since overcoming oneself ought to begin from familiarity, the focus is the moderation of food." From such background, most Confucianists including Confucious himself did not pursue satiety and distanced themselves from fatty and tasty food, placing the ultimate goal of life not in bodily pleasures or desires, but in ideal values. Second is the table manners based on the 'spirit of solicitude.' The table manners emphasized in Confucianism is not to mass food into a big lump or to take a big bite so as to eat more than others, and not to make chewing sounds or to bite the fish bones so as to disgust others, and finally for a guest to refrain from seasoning the soup on a prepared table, as it may displease the host. Third is the graded differentiation of food based on 'chinchinjonjon (親親尊尊),’ the moral norm of Confucianism. ‘Chinchin’ means 'to be more friendly with the kinfolk,' and 'jonjon' means 'to respect those of higher status or age.' That is, 'chinchin' is a discipline in family or kinship, while 'jonjon' is a normative principle in social relations. This is also the greatest category of moral norm that expands in the order of sushin-jega-chiguk-pyeongcheonha. From such background, Confucianism intended to establish a graded order around food at the daily and non-daily level. For example, hyangeumjurye intended to establish the age-based order of jangyuyuseo through drinking and table manners, and gwanhonsangje intended to realize the Confucian order and harmony through graded differentiation by class and status. As such, Confucianism intended to establish order by harmonious relationships through practicing etiquettes determined based on certain rules, and establish a world of daedong (大同) that rules itself without ruling [無爲而治].

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        태인 고현향약의 성립과 운영 주체

        나수지 ( Na Suji ) 전북대학교 인문학연구소 2022 건지인문학 Vol.- No.33

        본고는 태인지역 고현내에서 성립한 고현향약과 운영 주체에 대해 검토하였다. 정극인은 고현내에서 자신이 추구하는 유교 이념 실현을 위해 향음주례를 실시해 사족간의 유교적 질서를 정립한 뒤 교화를 이루고자 하였다. 시대적 변화에 따라 고현향약은 먼저 이름이 입록된 좌목이 등장하였고, 구성원들이 지켜야 할 약조가 생겼다. 그리고 향약이 조선 사회에 유입되는 시기에 맞춰 덕업상권과 환난상휼, 징벌의 내용이 명시되었다. 그 뒤 예속상교와 과실상규의 내용이 추가되었다. 그리고 시기적으로 논의해 야 할 입의를 통해 나타내었다. 그리고 참여자가 양반에서 서얼을 포함하고 하층민까지 포함되면서 향촌 사회 구성원 모두가 향약의 대상자가 되었다. 정극인이 고현내에서 향음주례를 실시할 때 참여했던 구성원은 기존에 고현내에 살고 있었던 사족들과 정극인처럼 중앙에서 고현으로 거처를 옮긴 사족들이 참여하였다. 운영 주체로 대표되는 가문 가운데 도강김씨와 여산송씨는 중첩된 혼인과 과거급제자 배출을 통해 17세기에 주도권을 잡았다. 혼인을 통해 연 대감을 형성하였다. 이들은 향촌 문제를 동회에 모여 회의를 통해 결정하였고, 공동물건과 공동재산을 소유하면서 재정을 충당하였다. This paper reviews the Gohyeon Hyangyak established in Gohyeonnae, Taein, and its various operators. Hyangeumjurye played a leading role in establishing the Confucian order until the 16th century. The Confucian scholars then took the helm and wanted to see the social system reorganized with their group serving as the vanguard. As times changed, the Gohyeon Village Code first saw the emergence of jwamok, the membership list, and then yakjo, the covenant that the members were supposed to comply with. Timed with the introduction of the Village Code into Joseon, the Gohyeon Village Code came to specify “Exhort virtuous acts” and “Help each other in times of trouble” as well as determine penalties. Thereafter, “Observe social etiquettes” and “Warn each other against wrongdoings” were added. Of those clans that served as major operators, the Kim with the clan origin in Dogang and the Song with the clan origin in Yeosan seized the helm in the 17th century through family connections by way of marriage and issuing honorees of the state examination.

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        한국 서원 의례의 종류와 의의: 강학례, 향사례 그리고 향음주례

        한재훈 ( Han¸ Jae-hoon ) 한국서원학회 2020 한국서원학보 Vol.11 No.-

        First, Korean Seowon ritualized the lecture at a personal or collective level in order to effectively perform the 'Gungri(窮理: explore the law)' required in the learning process to make human behavior conform to the law of nature. The Ganghak ritual can be divided into the Hoegang (會講: gather together to study) and the Ganghoe(講會: gather to demonstrate one's study), and they were again composed of rituals that were divided into two parts: a Gaejeop(開接: start a study group), a Geojeop(居接: live in a study group) and a Pajeop(罷接: complete a study group). Next, the Korean Seowon has improved the ritual of 'Hyangsa' in order to clarify the standard of 'Dotong(道統: Succession of the Way)' raised in the perception that the scholar, the authority of the Way, is the subject leading the world. To this end, the coordinates of Seowon Hyangsa were set in the middle of the Munmyo(文廟: national official shrine) and Hyangsa(鄕祠: a local shrine), and the target was also selected according to the achievement of Taoism. To this end, Seowon first set his coordinates in the middle ofthe Munmyo(文廟: national official shrine) and Hyangsa(鄕祠: a local shrine), and set the criteria for selecting the sacrifice objects according to the contribution of the Dotong. And according to these standards, they have improved all kinds of rituals such as the time of sacrifice and the food to be sacrificed. Finally, according to the Jurye(周禮), there are two main purposes for establishing Hyangeumjurye(鄕飲酒禮), ie a drinking ceremony held in the local village. One is to recommend good talent, and the other is to respect older people. Another thing to pay attention to in this ceremony is the fact that the venue for the ceremony is school. China's previous dynasties used this ceremony with the aim of making its people submissive. In Joseon, however, the state did not lead this ceremony and the place where it was implemented was changed to a school. Seowon, which emerged in the 16th century when it criticized the actual state of the Hyanggyo, naturally implemented this ceremony on its own.

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        조선후기 類書類에 나타난 향촌사회 자료의 성격

        박경하(Park, Kyoung-Ha) 한국역사민속학회 2010 역사민속학 Vol.- No.33

        조선후기 類書類를 대상으로 분석하였으나, 『林細經濟』와 『增補山林經濟』는 주로 일상생활의 삶과 생업활동의 지식 규모 및 박물지적 관심을 수록하였고, 『五洲衍文長箋散稿』, 『松南雜識』는 주로 천문 지리 인사 만물의 세계관 하에 인문과 자연물 전반에 관한 관심을 담은 박물학적인 내용을 담고 있어서, 이 문헌들에서 향촌사회의 민속문화를 찾아내기에는 한계가 있다. 향촌사회의 민속은 유서류 중 주로 17세기 이수광의 『芝峯類說』과 18세기 성호 이익의 『星湖僿說』에 나타난다. 향촌에서의 상호부조하는 공동체적 생활을 권장하는 방법으로 신라시대 이래의 香徒와 향촌에서의 契를 소개하고, 이를 계속 유지할 것을 권장하고 있다. 이수광의 기사를 이후 대부분의 유서에서 재인용하거나 보완하여 서술하였다. 향촌에서의 연장자를 우대하는 장유유서의 풍속으로는 강릉의 ‘청춘경로회’의 例를 들어 권장하고 있다. 이 역시 『지봉유석』에서의 기사 이후 유서들에서 인용하고 있다. 조선후기 대표적 농경풍속인 서민들의 ‘세서연’을 성호가 언급하고 있는데, 이 과정에서 연말에 ‘호미씻이’를 행했다는 내용은 좀 더 검토가 필요하다. 향촌 풍속이 퇴폐해져 카는 폐단을 교화하기 위하여 대부분의 類書에서는 ‘鄕飮酒禮’와 ‘鄕射禮’, ‘鄕約’의 시행 등을 쇄신책으로 제시하고 있다. 이는 倭亂 이후 무너져가는 身分秩序를 바로잡고 향촌에서 長幼有序 등 綱常의 윤리를 확립하고, 유교적 질서를 재확립하려는 의도로 파악된다. I analyzed Ryuseoryu (Encyclopedia) of late Joseon era; Sallim gyeongje (Farm Management) and Jeungbo sallim gyeongje (Revised Farm Management) are mainly based on daily lives, scale of livelihood activities, and wide knowledge and Oju yeonmun jangjeon sango (Random Expatiation of Oju) and Songnam japji (Encyclopedic knowledge of Songnam) also contain contents of wide knowledge including overall interest in the humanities, natural objects under a view of the world of Almanac, Geography, human affairs, and all things. However, there are limits in scrutinizing the folk culture in the society of country villages through the books mentioned. The folk customs in the society of country villages mostly appear on Yi Su-gwang"s Jibongyuseol (Topical Discourses of Jibong) in 1614 and Lee Ik"s Seongbo saseol (Sengbo"s Encyclopedic Discourse) in the 18th century among Ryuseoryu (Encyclopedia). They suggested to keep them, introducing Hyangdo(香徒) since the Silla dynasty and Gye (契) within country villages as a way to encourage communal life with mutual assistance within country village. Most of the books are written by re-quoting Yi Su-gwang"s articles or describing them supplementing the historical narrative. Jangyuyuseo as a example of Cheongchun Gyeongrohoe (association for respecting elderly) of Gangneung. The custom, an article of Jibongyuseal was also cited in Ryuseoryu (Encyclopedia) ever since. Seongho mentioned ordinary people"s Seseayeon(洗鋤宴), the representative farming custom of late Joseon period. However the content having Homissisi (hoe washing day) at the end of the year in the proces should be reviewed. Most Ryuseoryu (Encyclopedia) for enlignting decadent custom within country villages suggest Hyangeumjurye (Confucian ceremony), Hyangsarye (Confucian archery ceremony), and Hyang-yak (Village compact) as the alternative reformations. This intended to restore crumbling status system, and reestablish the ethics of Gangsang (Three Bonds and Five Constant Virtues) like Jangyuyuseo (長幼有序), and consolidate Confucian order after Hideyoshi invastions of Korea (1592-98).

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        16세기 중·후반 안동(安東) 사족(士族) 권호문(權好文)의 향촌사회활동

        이광우 ( Yi¸ Gwang-woo ) 호남사학회 2020 역사학연구 Vol.78 No.-

        Songam(松庵) Kwon Ho-mun(權好文) has been recognized as a scholar who had the works of 「Dokakpalgok(獨樂八曲)」 and 「Hangeosippalgok(閑居十八曲)」 and others that there haws been a number of studies realted to his works. However, as a local wealthy gentry, there are many aspects that overlooked about his role that he displayed. Therefore, under this study, it has sought for the social and economic bases of Kwon Ho-mun family and his local community activities in Andong, Gyeongsang-do in order to understand an aspect of local communities during the middle to late 16th century when the private clan-oriented local community control order was beginning to take place. The Andong Kwon-clan of Kwon Ho-mun had been handed down its social status in Andong since the Goryeo Dynasty and had grown into the well-established family at the end of Goryeo Dynasty and early Joseon Dynasty. Thereafter, the family ties with esteemed families in the northern part of Gyeongsang-do, particularly in the Andong area, in particular, Jinseong Lee Family(眞 城李氏) that was connected to Toegye academic sector, Bonghwa Geum Family, Gwangsan Kim Family and others through marriage. Through this practice, the family solidified its social status even more firmly and it was able to lead the community order of Andong during the 16th century. Under the circumstance, Kwon Ho-mun, a pupil of Toegye began to undertake various local community activities and educational endeavors in the Andong area during the time. First of all, as the succrssor of the Toegye Scholars, he led the projects of summarization of Toegye’s literature and posthumopus praises for Dosan Seowon, Songgang Seowon(廬江書院) and other memorial services. Establishment of seodang and ganghak activities are the most spotlighted activities from the local community activities of Kwon Ho-mun. As succeeding the ideals of Toegye who acknowledged seowon and seodang as the most ideal places of accumulating learning, he established Gyeonggwang Seodang(鏡光書堂) and Cheongseongcheongsa(靑城精舍) in Andong. And, as he developed numerous pupils in these establishments, he developed the private clan forces and Toegye scholarstic lines in the region. In addition, Kwon Ho-mun was active in self-regulated community organizations, such as, Yujeongso(留鄕所) and Samaso(司馬所), and he wrote 「Donggam」 that newly defined the procedures for Hyangeumjurye(鄕 飮酒禮). In particular, 「Donggam」 is an important writing since it contains the contemplation of the private clans of the time with respect to how the Confucius edification system that was different from the situation of Jeseon then could be applied in local community and how it would be practiced effectively.

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        조선시대 嘉禮 연구의 현황과 과제

        박미선(Park misun) 한국사학회 2021 史學硏究 Vol.- No.144

        본 논문은 기존의 嘉禮 관련 연구 성과들을 검토하고 앞으로의 과제를 고찰해 보기 위해 작성되었다. 먼저 조선전기 『세종실록』 「오례」 가례에서부터 조선후기 『국조오례통편』 가례까지의 儀註와 序例 항목을 중심으로 한 역사학 분야의 연구 성과들을 검토하였다. 가례 연구의 경향은 ① 가례 정비 방향에 대한 연구, ② 가례 항목 분류에 대한 연구, ③ 가례 개별 주제에 대한 연구로 유형화하여 정리하였다. 그리고 앞으로의 과제를 4가지 방향에서 제안하였다. This study is purposed to review the existing researches related to Garye and to consider future tasks. First, the study reviewed research achievements in the field of history, focusing on the items of Uiju and Seorye from Garye of 『Sejong Annals』 「Orye」in the early Choseon Dynasty to Garye of Gukjo-Orye-Tongpyeonin the late Choseon Dynasty. The trends in the study on Garye are categorized and organized into ① a study on the direction of Garye maintenance, ② a study on the classification of Garye items, and ③ a study on individual subjects of Garye. According to the research result, four tasks are presented; ① Following researches should be conducted on a kind of ‘Related Source Theory (典據論)’ on Uiju (Protocol) or ‘Epistemology (認識論)’ on the composition of Orye (The Five Rituals). ② In order to categorize the rites and ceremonies of Garye, the premise of the classification of national rituals should be examined in depth in relation to the planning of the Confucian country. ③ It will be necessary to consider the step-by-step setting of the scope of the study on Garye and the categories of ritualized ceremonies that are not included in the liturgical books. ④ It is required to draw a discourse on the Yechi/Yegyo society of Choseon in connection with the main discourses of the Choseon Dynasty as well as the continuous excavation of subtle topics.

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