『己亥合禊 』를 통한 상주지역의 修禊 양상과 그 의미

Abstract

This paper deconstructed the manuscript material of 『Gihaehapgye』, which is presumed to be the original plan of Gyehoe, known as Naksahapgye, established Jonaewon, and examined the aspects of religious systems in local villages using this manuscript. Gihaehaphak was organized by 24 members, including Jeong Gyeong-se, in the Sangju area in the summer of 1599. This group was formed by combining the Byeongin group in 1566 and the Muin group in 1578 to soothe the devastated public sentiment after the Japanese invasions of Korea and promote local culture. This association is an organization that has been maintained and existed for at least 350 years from 1566 to 1919. It is a gathering of local villages based on the spirit of mutual aid, but the scope of its activities has expanded to include relief projects and relief projects for local communities after the Japanese invasion. It is expanding. As part of their local village projects, they created Jonaewon to prevent the spread of infectious diseases and provide relief to the poor in the Sangju region, and organized the ‘Baeksuhoe’ in 1602. This shows that in times of trouble, they not only practiced caring for their neighbors, but also respected their elders, practiced etiquette, and continued the association. Gihaehaphae was an important group that not only practiced the etiquette of respecting the deceased and making a will, but also had harmony and support with neighbors as its fundamental purpose, and actively responded to times of trouble not only in the local community but also in the country. In particular, he practiced Confucian morality and actively participated in practical issues of helping those in need, such as the establishment of Donamseowon, and the construction of Jonaewon, which became a very important human composition and foundation for existence in rural society. The fact that there were people who joined until 1919 means that the event had very practical significance, and the 400-year-old tradition has great significance. This was possible because the treaty was specified in detail and the meeting was systematic. Above all, the practical foundation is the human capital responsible for the rural network, and this was impossible without harmony, order, and trust.