고고자료로 본 의례ㆍ종교 공간과 권력

Abstract

Recently, rituals and ancestral rites have emerged as research topics that attract attention from Korean archaeological researchers. This study attempted to establish and review the temporal and spatial scope of the research subject from a macroscopic perspective rather than the existing microscopic perspective. Above all, in the process of classifying ceremonial spaces related to power, the author divided them into two types based on space (place): space of life and space of death, and succession and space between prehistoric and historical periods. We wanted to understand the development and change patterns. Remains representing the space of life can be broadly classified into two types: spheres with a circular or oval plan shape, and shrines with a special plan shape such as a square or octagon. The former is sometimes connected to the forces of heaven that exercised power, but its importance weakens during the Three Kingdoms period. In the latter, the closeness with the highest authority of the country, represented by ancestral spirits or progenitor graves, has been emphasized. With the introduction and development of Buddhism, the Hwanggu and the Shinto shrine face a new phase, with the Hwanggu disappearing and the shrine also decreasing its influence. In particular, the rise of Naedoryang, a Buddhist facility within the royal palace that was closely tied to the royal family, not only suggests the changes between supreme power and ceremonial places, but also the uniqueness of our culture, which is differentiated from that of China and Japan. In the case of the space of death (death), the view that the remains left in the graveyard of the stone tombs were inferred to be altar facilities has recently been presented, but no specific remains of structures connected to rituals have been discovered around tombs from the Bronze Age to the Proto-Three Kingdoms period. In the Three Kingdoms period, the shrine mentioned in literary records has not yet been confirmed with specific archaeological data. However, we look forward to a speedy conclusion on whether stone structures adjacent to the foundation, including the red stone remains around the tomb, which are still under debate, can be considered ceremonial facilities. However, grave rites, which symbolized ancient power, brought about change and transformation along with the introduction of Buddhism, and the Buddhist temple built around the ancient tomb, that is, Jinji Temple, can be mentioned as a representative example. The last chapter discusses four facts about future tasks and directions: expanding researchers' interests and perspectives on research subjects, attempting to diversify archaeological materials, restoring food culture accompanying rituals and ancestral rites, and observing research trends in adjacent academic fields and neighboring countries. was presented briefly. Because the research topic of rituals and ancestral rites is a good research subject for restoring the spiritual culture, including the material culture of our culture, continued interest from researchers is required in the future, and it is expected that it will move further in a developmental direction.