반촌마을 유교식 동제의 특징과 성격

강성복(Kang, Sung-bok) 안동대학교 민속학연구소 2010 民俗硏究 Vol.0 No.21

이 글은 반촌에서 전승되는 유교식 산신제의 성격을 마을문서에 의거하여 살펴본 시론이다. 이를 위해 필자는 19세기~20세기 초 산신제가 전승되는 마을에서 제사를 주도하는 계층이 기록으로 남긴 문서를 중심으로 입론을 전개하였다. 그 결과 유교식 동제의 전형을 보여주는 반촌의 산신제는 향론을 지배하는 집단이나 계층이 주도적으로 제사권을 행사했다는 사실을 확인할 수 있었다. 따라서 조선 후기 재지사족이나 반촌에서 동제에 소극적이었거나 금기시했을 것이라는 선입견은 고정관념에 지나지 않는다. 물론 마을에 따라서는 사족들이 무속적인 성격이 짙은 당제나 온갖 잡희와 풍물놀이가 수반되는 축제형 동제를 꺼려하거나 불참하는 사례도 없지는 않았다. 그러나 마을문서에 기록된 내용을 분석해 볼 때 유교식 제례절차가 중시되는 산신제의 경우 오히려 반촌에서 적극적으로 수용하였고, 이것이 예하의 민촌에 영향을 끼쳐 널리 확산된 것으로 이해된다. 이처럼 반촌에서 유교식 산신제에 대하여 능동적인 입장을 견지한 것은 조선의 집권층이 줄기차게 추진해온 음사 금단책을 어느 정도 수용한 타협의 산물일 가능성이 높다. 이와 더불어 유교식 관념체계가 조선 전기부터 가례의 보급을 통해 체계적으로 민간에 확산되면서 동제에 영향을 끼친 것으로 판단된다. 뿐만 아니라 그 이면에는 해마다 주기적인 의례를 통해 지배계층 중심의 마을 질서와 통합을 강화하기 정치적인 포석이 일정하게 내재된 것이었다. This piece of writing is an essay in which the characteristics and nature of the religious ritual for the mountain spirit that is passed down in Banchon is examined on the basis of the village docwnents. For the sake of this, I have developed the argument while focusing on the documents that are left by the class who led the ancestral rites in the village where the religious ritual for the mountain spirit was passed down in the 19th and the early 20th century. As a result of that, it has been ascertained that the religious ritual for the mountain spirit of Banchon that shows the example of the communal ancestral rites in the Confucian mode was led by the group or the class who dominated the public opinion of the village. Therefore, the prejudice that the noblemen of late Chosun were passive about the communal ancestral rites or that they treated them as taboo is nothing but the stereotype. There, of course, were cases in some villages in which the noble class avoids or is absent from the communal ancestral rites in the form of festivities that involve various trivial tricks and Korean traditional music and play or from the ancestral rites for the village god that is very shamanistic. However, when the contents written in the village documents are analyzed, it is understood that, as for the religious ritual for the mountain spirit that emphasizes the Confucian ancestral ritual formalities, it was accepted rather actively in Banchon and was widely spread into the commoner’s village. There is high possibility of this to be a product of compromise in which the forbiddance of religious ritual for the corrupt spirits that is incessantly pushed forward by the power class of Chosun is to some degree embraced that people in Banchon held an active stance toward the religious ritual for the mountain spirit of the Confucian mode. Along with this, as the Confucian conceptual system was diffused systematically among the people through the propagation of the customary formalities of a family since the early Chosun era, it is judged to have influenced the communal ancestral rite. Moreover, behind all these, the political groundwork was constantly inherent for strengthening the order and the integration of the ruling class-centered village through periodical ceremonies each year.

산간지역 영등신앙의 제의구조와 농신의 성격

강성복(Kang, Sung-bok) 안동대학교 민속학연구소 2011 民俗硏究 Vol.0 No.23

영등신앙은 2월의 변화무쌍한 바람의 주기와 불규칙한 자연현상을 조화롭고 예측이 가능한 민속의 세계로 인식하려는 신앙 체계이다. 이 글에서는 영호남 및 충청 산간지역에서 전승되는 영등신앙의 제의구조와 농신의 성격을 집중적으로 살펴보았다. 그 결과 영등제의 제의구조는 영등할머니(2월 계절풍)의 하강 및 상천 주기에 따라 ‘맞이의례’와 ‘배송의례’로 정착된 신앙의례임을 확인할 수 있었다. 곧 맞이의례란 지상으로 강림하는 영등할머니를 각 가정에서 영접하는 의례이고, 배송 의례는 집안에 좌정한 영등할머니를 몇 차례로 나누어서 떠나보내는 의례를 일컫는데, 이는 해마다 주기적으로 반복되는 2월의 기상(氣象)을 가정신앙의 형태로 수용한 산물이다. 영등신앙의 실체를 이해함에 있어서 무엇보다 중요한 요소는 바람과 더불어 비(물)이다. 영등제를 지낼 때 정화수가 가장 핵심적인 제물로 등장하고, 영등할머니 모시는 의례를 ‘물 떠놓는 것’으로 인식하는 이유이다. 이를 위해 물을 봉안하는 특별한 신체와 제구(祭具), 즉 영등대ㆍ물대[水竿]ㆍ제석님물대ㆍ풍신대ㆍ정수대(淨水臺)ㆍ영등바가지ㆍ똬리 등이 준비되는 것이다. 그런가 하면 영등할머니는 그 신이 하늘에서 내려오는 시기와 농사가 시작되는 2월이란 시간이 맞물리면서 풍흉을 주관하는 ‘농신’의 성격이 두드러지게 되었다. 그런데 농사의 출발점인 2월에 무엇보다 중요한 것은 아직 파종도 이루어지지 않은 벼농사보다는 머지않아 수확이 기대되는 보리농사의 풍작이다. 이는 보리와 잡곡을 주식으로 하는 산간지역에서 영등신앙이 더욱 강한 전승력을 갖게 만든 한 요인이다. 여기에서 영등할머니는 보리재배와 한층 긴밀한 관련을 갖게 되었다. 뿐만 아니라 농신이 갖는 생산신으로서의 성격은 재복을 주는 신으로 숭앙되고, 출어를 앞둔 해안지역에서는 풍어를 관장하는 어업의 신으로 정착되었다. 나아가 가정의 모든 액운을 일소하는 영험한 존재로 신앙되고, 심지어 가축의 번성ㆍ학업의 성취ㆍ장맛의 주관ㆍ바느질 솜씨 및 손재주의 향상ㆍ자손의 잉태 등 그 직능이 더욱 확장되어 영등할머니 특유의 전지전능한 신격으로 부각되기에 이르렀다. Yeongdeung religion is an outcome of endeavor to predict the unpredictable wind cycle of February of the lunar calender and natural phenomena. This paper aims to examine ceremony structures and characteristics of agriculture gods of the mountainous area of the southern and Chungcheong areas. As a result, it is confirmed that the ceremony structure of Yeongdeung religion consists of ‘greeting ceremony’ and ‘farewell ceremony’ according to a down-draft and an upturn of Yeongdeong grandmother(periodic wind of February) The greeting ceremony is a ceremony that each household holds to welcome Yeongdeung grandmother coming down the earth, and the farewell ceremony is a ceremony that the households say goodbye several time to Yeongdeung grandmother who is believed to stay at home. This is a form of house religions that each household served every year to overcome the unpredictability of February weather. Yeongdeung grandmother as a agriculture god who is believed to come down the earth from the sky on February when the farming just starts is considered to controls rich or bad harvest of a year. As for farmers who live in the mountainous areas, February is important time because it is a harvest time of barley which is their staple although sowing for rice farming is not even started. Therefore, it is natural that Yeongdeung religion has been handed down in this area because Yeongdeung grandmother is closely related to the harvest of barley. In addition, the status of Yeongdeung grandmother who was a agriculture god to help harvert has changed into a god who provides wealth and prosperity. During fishing season in the coastal area, she is worshipped as a fishing god who brings big catch. Later, she became a religious god who controls everyday life : to get rid of bad fortune of a house, and to control prosperity of livestock, academic achievement of individuals, taste of pastes that is made at home, needlework and dexterity improvement and birth of children.

산신제에 수반되는 '마짐시루'의 의미와 성격

강성복(Sung-bok, Kang) 어문연구학회 2009 어문연구 Vol.61 No.-

One of the procedures of Sansinjae (a religious service for the spirits of a mountain) inherited in Chungcheong area was, so to call, 'Majimsiru'. This was a very unique ceremony which was not found in any other area in Korea. Every member of a village community gathered to devote themselves to the spirit of a mountain to coincide with Sansinjae. The tradition of Majimsiru was a major ceremony wherever the village which had the tradition of Sansinjae. The purpose of this study is to seek for the meaning and characteristics of Majimsiru among village communities based on the data collected in local. The results showed that the term of Majimsiru was used interchangeably with other terms such as Matsiru, Majungsiru, Majusiru, Majimsiru, Matumsiru, Majungjae, and Sansingosa. The word, Majimsiru, is a complex noun with the combination of 'mat-ta' and 'siru'. It followed meaning change from transitive verb, 'mat-ta', to 'Majin', 'Matum', 'Majung', and 'Maju'. Therefore, Majimsiru was assuming the meaning of Matihada (Welcome)' or 'Matadeulida (Welcome and Let in)' basically. Also, it assumed the meaning of 'Maju olida (Set and Raise)' or 'Majung and olida (Greet and Raise)' at the same time. To summarize, Majimsiru can be defined as 'an earthenware steamer used in welcoming and raising mountain spirits which descend in temple of mountain : or 'a steamed rice cake steamer' used in Sansinjae and 'an earthenware steamer raised in opposite direction' used in Sansinjae. Majimsiru is a symbolic ceremony in which unity among village community was vividly presented. It was one of the important characteristics of Sansinjae in Chungcheong area. Often, Sansinjae, a typical village ceremony in Confucian society, was called as Quiet type ceremony, which did not associate with instruments of folk music. However, through Majimsiru, the quiet and solemn type ceremony could employ a very dynamic feature by participation of every village member. Indeed, Majimsiru was not a mall sized individual Sansinjae any more but could be interpreted as a very active ceremony praying for village unity by welcoming the spirits of mountain and praying the spirits for blessing and happiness of all village members. Also, Majimsiru could be confined as a ceremony in which participants prayed the spirits of house for blessing strongly including the spirits of the house property and house building.

공주 태화산 산향계 (山饗稧)의 성격과 산신제

강성복(Kang Sung-Bok),박종익(Park Jong-Ik) 한국민속학회 2010 韓國民俗學 Vol.51 No.-

이 글은 19세기 후반 20세기 동제의 전승주체들이 기록으로 남긴 산신제 문서를 민속학적인 관점에서 분석한 사례연구이다. 천년 고찰 마곡사가 자리한 태화산 주변은 일찍이 만인을 살릴 만한 십승지(十勝地)의 하나로 인식되었을 뿐 아니라, 그 산기슭에 터전을 마련한 사람들은 예부터 이 산을 진산(鎭山)으론 여겨 매우 신성시하였다. 그리하여 해마다 음력 정월이나 가을걷이를 마친 시월상달에 길일(동日)을 택해 농사의 풍년과 공동체의 안과태평(安過太平)을 기원하는 산신제를 지내왔다. 그런데 태화산신(泰華山神)을 수호신으로 받드는 여러 마을 가운데 세동리 상세동에서는 19세기 후반 산신제를 주관하는 조직인 산향계(山饗?)가 새롭게 결성된다. 이 글에서는 1896년 작성된 『산향계중수좌목』과 「축원문」, 그리고 1930년에 중수된 『산향계준칙』등 마을에 진하는 30여 건의 기록물 분석을 통해 산향계의 성격과 주도인물, 산향계가 성립되는 시대적인 배경에 주목하였다. 아울러 산향계 규칙을 세서하게 검토함으로써 태화산 산신제의 지속과 변화상을 추적하였다. This study aims at analyzing case studies in the folklore aspect on religious rituals for mountain gods documented by those who passed down village rituals in the last nineteenth century. The surroundings of Mt. Taehwa where a ren thousand-year-old Buddhist Temple, Magoksa is located has been considered as one of the ten sacred places by many villagers. Especially, for the locals, this mountain is a "true sacred mountain." Therefore, they perform the religious rituals to celebrate their annual harvest in October and the first month of the year, January of the lunar calendar. They pray for the community's prosperity and peace in their religious rituals for the mountain gods. Meanwhile, among many villages thar worship the guardian deity of Mt. Taehwa, Sangsedong in Sedongri re-established Sanhyangge, which is an organization to arrange the ritual for mountain gods. This study an alyzes thirty documents that have been passed down in some villages including Sanhyanggejungsujoamok and Chukwanmonw ritten 1896, and Sanhyangge Rules that was writtenin 1930 to complement the existing documents. Also, this study discusses characters, leading roles of rituals for mountain gods, and the background to establish the Sanhyangge. Inaddition, this examines traditions and changes of the rituals of Me. Taehwa by scrutinizing rules of Sanhyangge.

공주 『국동리지』를 통해 본 지명과 민속의 변화

강성복(Sung-bok, Kang) 어문연구학회 2010 어문연구 Vol.65 No.-

As the first town journal of Chungcheong area, it vividly portrays a 19th century real life of a village located in Kongjumok. It was written by Hyeop Jeong who lived in Kukdongriji that was the village of Jeong family from Yongil in 18th century. Names of places recorded as entry words in Kukdongriji are mostly two Chinese characters but they reflect meanings and origins that the words embrace rather accurately. This journal provides useful clues how 19thcentury local culture could be interpreted and restored by including topology, feng shui, legends, important persons, customs, folk religions, plays, and historical sites. This study aims at examining the background on how ‘Kuksadong’ that is the old name of ‘Kungdongri’ was changed into ‘Kukdong’ when the Jeong family from Yongil settled down in this area. Also, it examines the origin of the name of places and customs recorded Kukdongriji by a back-tracking way from the current names. In addition, this study investigates how religious services for the god of the Kuksabong Mountain have been passed down and what is the true nature of golden horses and wooden hens enshrined in the 19th century temple. The original names of ‘Kukdong’ were ‘Kuksadong’ or ‘Kuksadangri’ because of the main mountain called ‘Kuksa’ mount and ‘Kuksa’ temple. However, the Jeong family from Yongil established their own village in this area and since the mid 18th century, the meaning of this place was changed into ‘Kukdong,’ which has the different meaning from the original one. This is because the name of the place of ‘Kuksa’has Buddhist nuances. Because the Jeong family was a leading group of practical ideas of Confucianism, it would be difficult for them to embrace the name, ‘Kuksadong,’ which means “a village where high Buddhist monks live." Therefore, they changed it into ‘Kuksadong’where Confucius scholars lived, and substituted “Kuk" meaning “nation" as “Kuk" meaning a chrysanthemum that is a symbol of fidelity and chastity. Eventually, this created ‘Kukdong’ which has the different meaning from the original one. The religious service for the Kuksabong mountain god recorded in Kukdongriji has changed and passed down to today’s winter festival of Kukdongri since the late Joson Dynasty. It is assumed the golden horse and wooden hens enshrined in this temple were offerings to the mountain gods but they were all destroyed before the twentieth century so their real figure cannot be confirmed any more.

충남지역 불교민속의 전승양상과 성격 -부여의 괘불기우재와 관등놀이를 중심으로-

강성복 ( Sung Bok Kang ),박종익 ( Jong Ick Park ) 남도민속학회 2015 남도민속연구 Vol.31 No.-

이 글은 일제강점기 부여 홍산면에서 거행되었던 괘불기우재(掛佛祈雨齋)와 규암나루초파일 관등놀이를 중심으로 충남지역 불교민속의 전승양상과 성격을 추적한 논문이다. 본연구를 위해 먼저 불교민속의 전승 배경이 되는 각 지역의 전통사찰을 주목하였다. 그 가운데 부여지역에서는 만수산 천년고찰 무량사가 그 선구적인 위치에 놓여있음을 확인할 수 있었다. 1930년대 거행된 홍산의 기우제는 민ㆍ관ㆍ사찰이 공동으로 베푼 유교식 기우제와 무량사의 불교식 괘불기우재(掛佛祈雨齋)가 혼합된 독특한 의례였다. 당시 “100년 만에 무량사괘불이 나들이를 했다”는 일화에서 알 수 있듯이 홍산의 기우제는 조선후기 홍산관아에서 주관했던 읍치기우제(邑治祈雨祭)의 전통을 계승한 것이다. 이와 연계하여 홍산에서는 가뭄극복을 위해 오일장을 임시로 옮기고 비를 기원하는 ‘사시기우(徙市祈雨)’의 관행도 포착된다. 규암나루 관등놀이는 부처님 탄신일에 집집마다 연등을 걸고 축원하는 조선시대의 사월초파일 세시풍속을 대동놀이로 승화시킨 불교민속이다. 그러나 비록 불교적인 속성을 차용했음에도 규암나루 관등놀이는 종교적인 성격보다 지역축제로 기능했다. 그런가 하면 불교민속의 관점에서 석가모니에 대한 등공양(燈供養)의 의미 및 수륙재(水陸齋)의 성격이 강하게 내포되어 있었다. 이처럼 민간에서 대규모의 행사가 가능했던 것은 나루와 장시의 부흥을 도모하려는 시장상인들과 지역민들의 적극적인 참여가 뒷받침되었기 때문이다. This writing focused on Goebul ritual for rain(掛佛祈雨齋) conducted in Hongsan-myeon, Buyeo during the Japanese colonial era and lantern festival in Gyuam port on Buddha``s birthday. In other words, this researcher studied on transmission aspects and characteristics of Buddhism folklore in Chungnam area for those two materials. For the transmission background of Buddhism folklore, there is traditional temple which has played a pivotal role in each area. In Buyeo area, Muryangsa temple, an ancient temple of the foot of Mansuan Mountain, is in the pioneering position. The matter was investigated by this research. Hongsan ritual for rain, conducted in the 1930s, was conducted by privateㆍ publicㆍtemple joint corporation. This ritual for rain was combined by Confucian ritual for rain and Buddhist goebul ritual for rain(掛佛祈雨齋) ofMuryangsa temple. At that time, Hongsan ritual for rain transmitted the tradition of Eupchi ritual for rain(邑治祈雨祭: ritual for rain, supervised by government) supervised by Hongsan government in the late Joseon Dynasty. If there is no severe drought, the ritual was not conducted at all. In relation to it, Hongsan conducted a practice of ``market-moving ritual for rain(徙市祈 雨)``, which transfers a five-day interval village market temporally so as to endure drought and hopes for rain. Lantern festival of Gyuam port is Buddhism folklore sublimating seasonalcustom of Buddha``s birthday of Joseon Dynasty to Daedong-nori. Lantern festival of Gyuam port played roles of magnificent regional festival rather than religious characteristics. In addition, lantern festival includes strong meaning of lantern offering(燈供 養) for Sakyamuni and characteristics of water-land ritual(水陸齋). But, land festival of Gyuam port could be conducted because of the actual participation of market merchants regional people, promoting revival of the port and market.

렌즈 모듈 생산 공정에서 조립 정렬을 위한 자동 초점 제어

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