단종 제사와 신앙의 전개 과정

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참고문헌 (18)

1. 김의숙, "단종신앙과 제의연구", 2 (1997), 강원향토문화연구회
2. 김효경, "한국 마을신앙의 인물신연구" (1998)
3. 김효경, "단종의 신격화과정과 그 의미", 5집 (1998), 국립민속박물관
4. 박성규, "주자의 제사론- 귀신 문제를 중심으로 -", 동방학지, (121), pp.129~163 (2003), 국학연구원
5. 윤 정, "숙종대 단종 추복의 정치적 의미", 22집 (2004), 한국사상사학회
6. 이정재, "단종 복위와 무녀 충신 연구", 한국민속학, 38, pp.387~432 (2003), 한국민속학회
7. 이범직, "조선중세 예사상연구" (1991), 일조각
8. 최명환, "단종설화의 의식 변이양상 :단종 복위 전 후 영월 지역민의 의식 변화를 중심으로", 17집 (2003)
9. "한국정신문화연구원" (1986)
10. and the religious service, "The process of the restoration of Danjong"
11. "A Lecturer of Hannam University"
12. his religious service could not be performed well, "was the 27th king in Choseon Dynasty who served the shortest throne and lived his life most tragically He is the one who can not be revealed or should not be revealed in the history of Choseon Because of this the pity on him finally made his sacrificial rite In 11th year of Jungjong under the control of 'Gimyosarim' it was performed for the first time According to the justification of the day－the subjects can not dethrone their king－the problem of dethronement of Danjong and his death"
13. his ritual was decided properly, "His political justice was raised several times after that but end up being his sacrificial rite Suitable to his degraded throne This meant that there was sympathy about him and his misfortune got to be disappeared in social and political way"
14. "The recognition of him made much progress when people officialy built a shrine for his soul in the period of Gwanghaegun After the 2nd year of Gwanghaegun his shrine was built first and then in the 9th year of Hyeonjong the servant for his shrine was sent to control it formally as a national point of view This change shows that even though his throne didn't be restored he was treated as the abdicated king socially and politically It was one of the most important turning point of the political recognition of him with the process of the restoration of his throne in the period of S"
15. With his restoration, "he was reborn as one of the kings of royalty and with political dignity after being included as one the national rituals and being enshrined his memorial tablet in Yeonjeonjeon The ritual of Jangneung－the tomb of the DanJong for worshiping him as one of royal ancestors－was performed through the formalities and in case of specialty 告由祭 －ritual for informing to the god－was performed"
16. and the women etc, "With the ritual of Jangneung the ritual of Baesikdan was also one of the important rituals Baesikdan was built in 15th year of Jeongjo where there were the souls of Josa as well as the loyal subjects of Danjong there's supposed to have the ancestral tablets of the meritorious retainers their tablets was located in Baesikdan in Yeongwol not in Danjong's tomb Baesikdan in Yeongwol the symbol of faithfulness became one of the national rituals-Sosa to emphasis the loyalty in the peri"
17. and praised his death, "In addition to this worship for Danjong from the national point of view there were civil movements to admire him privately The king encouraged people to worship Danjong his restoration paved the way for justify and formalize private worship for him he was worshiped as the god of Mt to the neighbors around Yeongwol and Mt"
18. "Among these several types of rituals for Danjong national ritual got to be stopped eventually after the japanese colonial period the ritual of Jangneung in Yeongwol has been restored as one of the processes of cultural festival since 1968 by the people of Yeongwol and has been continued for 40 years And also private rituals have been lasted until now Danjong was put out of history and given cold reception for his ritual but now he became worshiped as one of the eternal ancestors in Yeongwol"