충제(虫祭)의 제의적 의미와 정치적 기능 고찰

Abstract

This thesis focuses on ‘the Choong-Je’, the Rite against Pests, which has been transmitted in Jindo area. Despite of the fact that pests today are not the major element to damage bumper crops anymore due to the use of powerful agricultural pesticides, the reason why the rite named ‘the Choong-Je’ has been held even now are studied in the complex aspects of its ritualistic meanings and political functions. The ritualistic goals in the ostensible side are the pest prevention and the bumper crops. The ritualistic meaning of ‘the Choong-Je’ is shown on the written prayer of ‘the Choong-Je’ very well. The written prayer well reflects the wishes of the residents. However, some remarkable items are founded if the structure of ‘the Choong-Je’ is looked at in a more detail way. It means that ‘the Choong-Je’ does not exist independently, but it is associated with ‘the Mang-Je’ or ‘the Keorit-Je’, which is held in the 15th of January of the lunar calendar. In the time’s point of view, the Mang-Je’ or ‘the Keorit-Je’ is held in January of the lunar calendar, and ‘the Choong-Je’ is done in June of the lunar calendar, so they are divided into winter and summer respectively. In the space’s point of view, the rites in January of the lunar calendar are held inside the villages, and ‘the Choong-Je’ is done outside the villages. In addition, in their gods’ point of view, the rites in January of the lunar calendar serve the Dang grandmother or guest ghosts as their gods, but ‘the Choong-Je’ serves the mountain god. In the ritualistic methods or attitudes’ point of view, the rites in January of the lunar calendar have a tendency of a festival, but the Choong-Je’ emphasizes Confucianism. However, the eventual goal of this dualism is not for segmentation but integration. In the time’s point of view, the rites in January and ‘the Choong-Je’ in June are the ritualistic devices for spending a year stably and safely. Furthermore, ‘the Mang-Je’, which concentrates on the inside villages, and ‘the Choong-Je’, which includes the villages and the mountains surrounding the villages, in the space’s point of view result in converting to the stable cosmos spaces for the villages and the natural environments surrounding the villages. The political functions of ‘the Choong-Je’ are summarized as the distinctions through differentiation. It indicates that ‘the Choong-Je’ strengthens the differences between the culture in the east area of Jindo where pursues the land culture and one in the west area where aims for marine culture. These different strategies can easily be found that ‘the Choong-Je’ established the order of ranks in the villages, and emphasizes the characters as the villages where ‘the Yangban, the aristocrat in the Chosun dynasty period, which is one of Korean ancient dynasties’ lived. With these, the west area of Jindo has acquired the Ethos-style talents through performance arts such as songs and dances which are handed down by word of mouth; in contrast, the east area concentrates on the culture of ‘the Yangban’ through visiting Hyangkyo, the Confucian temple and school to teach local students in the Chosun Dynasty period, running Seodang, the Confucian school in Chosun Dynasty period, and performing the Confucian rites.