친영과 반친영의 문화적 含意

Abstract

Since the introduction of Family Rites of Zhu Xi (Juja-Garye, 朱子家禮) in the early Joseon Dynasty, a fierce discussion concerning the procedural acceptance of Honrye (Marriage Ceremony) was emerged continuingly amongst Sadaebu (Noblemen, 士大夫). Particularly, the procession of Chinyeong in Honrye was the most fierce argument among the subject of debate. As Chinyeong was extensively accepted by Sadaebu, it was inscribed on the representative publication of Rites of Passage. However, a number of circumstances were emerged that make the procession difficult in the midst of common people, Sadaebu instituted Ban-Chinyeong to evade the criticism of Korean traditional marriage ceremony recognised obscenely by Chinese hierarchy. Previously, a couple of researches were carried out that only Ban-Chinyeong was conducted in Joseon Dynasty, while traditional marriage ceremony was continuingly subsisted in spite of attempts of Ban-Chinyeong that is the modification of Chinyeong, and Gaguan-Chinyeong. Nevertheless, the cardinal notion of Chinyeong and Ban-Chinyeong was still ambiguous; and the procedure, the leading executor, and the importance of procession space of Honrye were not examined thoroughly. Concerning the limitation of previous researches depicted above, this article will promote the general understanding of constituent and procedure in Chinyeong and Ban-Chinyeong, and will demonstrate the features of procession regarding the correlation between the time and procedure of procession in priority of the space. Moreover, on the basis of this analytic process, the authenticity of Chinyeong and Ban-Chinyeong will be examined by the mutual comparison with the procession of ‘Namgui-Yeoga (男歸女家)’. The similarity of Chinyeong and Ban-Chinyeong is to conduct Hyeongugorye (greeting parents-in-law) in the next day, and the similarity of Ban-Chinyeong and Namgui-Yeoga is to conduct the procession in the house of bride. Therefore, Chinyeong is sharing the time of Hyeongugorye with Ban-Chinyeong, while Namgui-Yeoga is sharing the space of procession with Ban-Chinyeong. The existence of Namgui-Yeoga can be found in 『Regulation of Ritual Rites(儀禮準則)』 enacted by the Japanese Government General of Korea (Joseon Chongdokbu), and in the research of 『Korean Rites of Passage』 conducted by the National Research Institute of Cultural Heritage. Chohaeng and Choya tend to be held in Sinbut-jib (house of bride), and Sinhaeng in which the bride goes to the house of Sinrang (groom) was varied such as Dang-il Shinhaeng, Sam-il(three days) Shinhaeng, Dalmugi, and Haemugi. Jaehaeng was called as Sam-il Dobaegi as it was held three days after Shinhaeng. In this sense, general elements of Namgui-Yeoga in Honrye are deemed to hold attributes that retain continuingly from the period of Joseon Dynasty to the juncture of current fieldwork research of 『Korean Rites of Passage』.