조상제례의 규범성과 실제성 - 제례절차를 중심으로 -

Abstract

In this paper, the normative instructions of the Jujagarye and the actual practices in ritual field were compared and examined with focus on the ritual procedure of a head family in Gyeongbuk province. As a result of analysis, two characteristics were found. First, ritual procedure has grown dramatically simpler than the Jujagarye. For instance the norms(instructions) specified in the Jujagarye were integrated and omitted, and purification was omitted. The Jujagarye provides that they shall purify themselves a day before the passing anniversary, but it was found out that due to practical hardship of the eldest grandsons of the head family who live away from hometown for occupation, all the head families were omitting purification. The next is the method of integrating offering arrangement separated into offered fruits and offered dishes. In the ritual procedures of all the 57 head families the survey subjects, half or more of the head families arranged offerings in offered fruits process, if even the cases where offerings are not offered in practice despite the provision in ritual procedure. Such change, which is attributed to ‘aging of ritual officers’, has the purpose to simplify the cumbersome process to arrange in two sessions. The last is omission of jinjeok learning process. The Jujagarye provides that hunguan service officer passes liquor along, chohunguan high service officer offers roasted liver, and ahunguan junior service officer and senior service officer offer roasted meat. However it turned out that out of 57 head families in all, 28 ones omitted learning process. In particular it is noteworthy that out 28 head families, 18 ones were based in Andong area, and that is because of the duplicity with dojeok bottom offering in Andong area. Bottom offering, the offering of fishes, meats and birds heaped in order from the very bottom, is equivalent to the offering used in learning process. In such context, it appears that they omitted learning process in Andong area. Second, the norm shown in the Jujagarye was transformed or newly created in tune with Korean situation. Above all, ritual place is changed. The Jujagarye provides that the offered place of passing anniversary ritual shall be jeongchim sanctuary, but this is a space in a house not found in Korea. For such reason, according to the ritual procedures of all the 57 head families, 18 head families used jecheong ritual hall, 8 ones jeongchim sanctuary, 2 ones jeso ritual room, and the rest did not indicate specific place. The next change is that in Korea they offer sungnyung cooked rice broth in place of tea in tea offering process specified in the Jujagarye. This is a practice found in all head families, and it is attributed to the eating culture of Korea where they do not drink tea. When it is hard to apply even through transformation of norms, new norms also were created, and one of the major examples is gyebangae enlightenment rule. In a field of haengrae, procedural ritual, before going for dokchok promotion after high service officer finishes opening speech, enlightenment rule procedure where they keep cooked rice bowl lid open is conducted, and this is provided in the ritual procedures of all the head families except 5 out of the 57 head families in all. This is a procedure not found in the Confucian, and that is because they do not have lid for cooked rice bowl in China. Next is spot tea procedure. In procedural ritual, they offer a form of tea which is broth of cooked rice, scoop cooked rice three times in spot tea procedure, and then drink water. This, which also is not specified in the Jujagarye, is a procedure that came into being as tea turned into broth of cooked rice after being introduced in Korea. The Confucian scholars in Joseon dynasty adopted the Jujagarye as an ideology for practice of the Neo-Confucianism and ground of everyday life, and thus considered it as an ‘Uncompleted Writing’. That is because the Jujagarye does not include sufficient specific information on detailed instructions and analysis of Procedural Ritual. For such reason, the Jujagarye has gone through constant make-up and maintenance since its adoption, and that is also to set the Jujagarye at the center of all the courtesies along with guanhonsangje the Four Major Rituals in Human Life. Likewise it is deemed that the de-ritualizing elements discussed in this paper also are so-called antinomic efforts to further solidify the position of the Jujagarye as the pattern of Procedural Ritual ultimately.