유교가례의 변용과 창조적 계승

Abstract

The traditional family rituals of Confucianism were protected and preserved by Confucian scholars in nineteenth century Korea. However, when faced with the joint challenges of Japanese imperialism and modernity family rituals were forced to change and adapt. After independence from Japan also, the Korean government encouraged the simplification of family rituals. Added to these influences Korea also underwent rapid industrialization and urbanization in the post Korea war period. Not with standing these modernizing trends, family rituals still managed to survive in the shape of traditional festivals, visitation of family graves, and memorial rituals. In other East Asian nations too there was a recovery of national and cultural pride resulting in an affirmation of family rituals. Confucian family rituals traditionally promote certain social values such as gender distinction (男女有別) and order between the older and the younger generations (長幼有序). These values are, however, often criticized for being overly patriarchal and rigid. Recently, however, Confucianism has been re-evaluated by many scholars and leaders and it has been promoted as a possible global ethic which contains such universal values as benevolence (仁), faith and forgiveness (忠恕), and moderation (中庸). Within the Confucian tradition it is Confucian family rituals that would seem best to promote these values. For example, the ‘Coming of Age Ritual’ (Gwanrae: 冠禮) expresses the adult values of filial piety (孝), brotherliness (悌), loyalty (忠), and obedience (順). And it is precisely these very values that distinguish mature adult behaviour from that of a child. The ‘Wedding Ritual’ (Honrae:婚禮) provides another example of this promotion of Confucian values. By promoting harmony between men and women in general and specifically between husbands and wives conjugal harmony and a unified family is encouraged. The ‘Mourning Ritual’ (Sangrae:喪禮) encourages benevolence in human relations, even after death. In a similar vein, the ‘Memorial Ritual’ (Jaerae:祭禮) commemorates one’s ancestors as the origin of one’s life. If we intend to revive Confucian family rituals and make their moral meaning more evident, change is required in order to make these rituals more accessible to the wider population. For example, because family rituals in Korea are based on works written in traditional Chinese characters they are extremely difficult for many Koreans, particularly the younger generations, to understand. Therefore there is a need to translate these documents into modern Korean in order to make them more accessible. Also, when the ‘Coming of Age Ritual’ is celebrated there is a need to educate the participants in how to conduct a formal bow, how to wear traditional clothes, and about family ancestry. There is also a need to move away from any form of discrimination against women and to endeavour to create a form of memorial ritual which is based on sexual equality. Finally, the ‘Mourning Ritual’, the most important ritual in Korea, needs to be transformed in order to make it more meaningful for both modern men and women. For example, there needs to develop educational programs dealing with the serious topics of death and dying and eventually, perhaps, the foundation of a Confucian hospice movement may be considered.