• 대순사상논총
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• 제16권
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• pp.87-103
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• 2003

Religions have the characteristics ultimately to solve the problems of human beings. These religions are externally expressed through the behaviors called rituals and contain substantially symbolic meanings. A ritual is a kind of transcendental experiences and infinite experience conducted in the reality and formalizes external behaviors in front of the presence of holy subject. Therefore, there is no religion without rituals. However, there are insignificant differences between religions or sects in performing rituals. The purpose of a ritual for human beings who have access to the holy world and this world is to keep their balances not to excessively indulge in this world. Moreover, a ritual plays the role to exercise strict control over the daily life of religious people who are in the holy world but easily tend to be accustomed to force of habit. These rituals are closely related to belief. Belief(Conviction) is one of core elements of religion. Belief as the unique activity among various behaviors of human beings illustrates another characteristics of human beings. The common efforts in the history of mankind to overcome cultural or geographical differences through existing religions can be represented by belief, that is, the faith. On the basis of background described above, this study aims to identify the meaning of rituals and dynamic structure of belief as examining the rituals of Daesoonjinrihoe.

• 복식
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• 제20권
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• pp.83-91
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• 1993

Signifying clothes can be defined as a process in which a clothes obtains a symbolic meaning by confining its use and purpose. In this paper we catagorize the process of signifying clothes that appears in the Byongkut as follows : first removing the clothes, secondly putting on the clothes, and thirdly burning off the clothes. Removing the clothes is a process of dramatic realization and clearly shows proven facts about the things that will occur in the process. Putting on the clothes is a process of falsified expression in which the interest is transferred from the person who wears the clothes to the clothes itself by the shaman's insinuation who leads an interpretation about the clothes. Buring off the clothes is a pro-cess of mystification in which the end of Byongkut is sublimated mistiriously by making the partici-pants believe with the burning that the clothes and the diseases have been curred, and therefore, the ritual is kept from spoiling. The clothes used in Byongkut that religious belief and belief system are expressed through behavior style, and that supernatural power is designed to reveal is related with the various aspects of symbolic life indicated by the clothes.

• 대순사상논총
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• 제22권
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• pp.539-565
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• 2014

This paper provides the meaning of sacred places and pilgrimages in Daesoonjinrihoe, the most representative of the new religions in Korea. Daesoonjinrihoe stipulates Dojang(道場, it means temple complex) as the sacred places, which presently functions as the center of their religious faith. Also, The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae(靈臺). By seeing meanings of sacred places and pilgrimage in Daesoonjinrihoe, This article focuses on the process of the sacrificial rite of Daesoonjinrihoe related to the importance of religious ritual or place of faith and sacred places as pilgrimage sites. At this time, I explain the properties of sacrificial rite of it. The sacrificial rite of Daesoonjinrihoe, one of its major rites, is performed at both regular and irregular intervals. It is performed by either an individual or a group at a fixed time and place. The study of sacred places should focus not only artificial structures such as buildings but also the meanings given to them and the mechanism that created these meanings. Pilgrimage is journey undertaken by person who consider their destination sacred. By seeing meaning of pilgrimage, this paper focus on Daesoonjinrihoe' role in making a place pilgrimage sites and pilgrimage functions. The reason I focus on sacred places and pilgrimage in Daesoonjinrihoe is that these sacred places reflect people's attempt to invent religious memory and identity. Thus, I elucidate the role that Daesoonjinrihoe's sacred places and pilgrimage plays in remembering religious memory. I examine the messages that Daesoonjinrihoe's sacred places intend to convey to the followers through the created sacred places and pilgrimage. Sacred places are significant because it reflect important symbolic features of religion. Sacred places and pilgrimage are vehicles for remembering the religious memory and reinforcing various memories. Finally, Handing down of our valuable Daesoonjinrihoe's cultural heritage is our duty. So it is necessary to make an effort to conserve Daesoonjinrihoe's cultural heritage such as sacred places and concentration upon our interest continuously.

• 대순사상논총
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• 제31집
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• pp.49-92
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• 2018

이 글은 한국에서 뇌신 신앙과 술법이 전개된 역사적 양상과 특징에 대한 종교사적 연구로서, 역동적 종교문화의 이해를 위해 뇌신 신화를 통해 정치 권력을 초월적으로 정당화하거나 백성의 민생을 의례적으로 주관하는 국가권력 혹은 관방도교의 종교적 관심, 무교나 도교와 연관된 민간신앙 혹은 민족종교의 가능성 및 가뭄, 전쟁, 질병 등의 위기 혹은 문제상황에서 뇌신이 호출되고 신앙되는 다양한 종교적 관심의 유형을 파악하여 설명했다. 고조선을 비롯한 고대 국가의 신화에서 뇌신은 삼계를 다스리는 하늘의 지고한 주재자로 등장하고 지신 혹은 수신과 결합하는 신성혼을 통해 지상의 권력을 정당화했으며, 뇌신과 연관된 태일은 주변화되어 민간 도교 속에서 원시부려천존, 구천응원뇌성보화천존, 옥황상제 등의 종교적 상상력의 근간이 되었다. 고려부터 조선 중기까지는 도교적 재초와 농경사회의 기우제를 해결하는 의례적 차원에서 뇌성보화천존이 국가적으로 주목받았으나, 조선 전기에는 선사시대의 돌도끼가 뇌신의 벼락 도끼인 뇌부로 인식되면서 다양한 병 치료에 효험이 있다는 신앙이 전개되었다. 조선 후기에는 뇌신이 전쟁 극복과 치병을 위한 존재로 부각되었는데, 전쟁 극복을 위한 다양한 도교 술법이 수용되기도 했고, 칠성검이나 사인검 등의 도검이 애호되었으며, 민간에서는 『옥추경』을 활용한 앉은 굿을 통해 면면히 영향력을 유지했다. 대순진리회를 비롯한 근대 민족종교에서는 후천개벽과 해원상생의 관점에서 뇌신의 위상이 초월적 주재자로서 조명되는 민간종교 혹은 민족 종교로서 새롭게 재전유하는 양상이 나타났다.

• 대한가정학회지
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• 제41권2호
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• pp.123-139
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• 2003

This study examines the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect through field study and various documents. The purpose of the study is to elucidate how their religious ideas are reflected in their ceremonial costumes and what characteritics and underlying meanings these costumes have, and I reached the following conclusions 1. The new religious groups in Korea modified or mixed the designs or names of existing outfits to convey their ideas or beliefs in their costumes. 2. The costumes of new religious groups turned out to have certain characteristics in common: they all reflected the times, Korean tradition, ancestor worship. 3. I looked at the symbolicity, names, and types of the outfit, and their color scheme to establish their structural characteristics, and it turned out that they an symbolized the creeds and ideas of each religion. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, for instance, had to do with Buddhism Taoism, and Confucianism. The most common type of costume consisted of traditional hanbok top, pant, robe, and some type of headpiece for men, and hanbok top and, skirt for women, and if women were to wear a robe, it usually meant the sect believed in sexual equality. There was also a tendency to simplify or minimize the dress code, which seems to indicate that the sect was trying to adapt itself to, the times. The most common type of the outer garment for men was a robe with narrow sleeves, straight lapel, and no slits, and a robe with wide sleeves, straight lapel, and slits for women. The color scheme of the costumes included blue, white, yellow, red, and black, reflecting the influence of the Yin-Yang and Five Elements idea and traditional preference for white of Koreans. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbolicity, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various element of traditional Korean outfit and those of existing religions to symbolize their religious ideas. Many religions in and fall, and each has its own dress codes, and I hope this study provides a framework and data for other researchers and leaders of new religious groups that will emerge in the future.

• 수완나부미
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• 제9권2호
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• pp.91-122
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• 2017

Before the start of the North Borneo Company administration in North Borneo (now Sabah, Malaysia) in 1882, the Timugon Murut of today's interior Tenom District lived in longhouses, and practiced head-hunting during wars with other Murutic ethnic groups. Their economy revolved around swidden agriculture of hill rice, sago, and cassava. Wet rice cultivation and water buffaloes were introduced just before 1885. Wet rice was planted on the alluvial plains around the Pegalan and Padas Rivers, while dry rice was planted on hillside swiddens that had been cleared by slash-and-burn methods. Today, wet rice cultivation and cash-cropping on the plains are the main Timugon socioeconomic activities, while some families also plant dry rice on the hills as a back-up. The Timugon believe that the physical world is surrounded by the spiritual world, and everything was made by the creator Aki Kapuuno'. The focus of this field research paper is on the beliefs and ritual practices of the Timugon connected to their traditional rice agriculture. This study found that for generations, the Timugon believed that since animals were created by Aki Kapuuno' for the wellbeing of humans, various types of animals and birds convey omens to guide people. Thus, the older Timugon rice cultivation is strongly influenced by good and bad omens and taboos, and also involves symbolic practices and ritual offerings to guardian spirits of the rice. After the 1930s and especially since the 1960s, most Timugon became Roman Catholic Christians. Hence, this paper also examines changes in the traditional Timugon rice cultivation related beliefs and practices due to religious conversion and other factors.

• 대순사상논총
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• 제27집
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• pp.245-282
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• 2016

지금 전 세계에는 자기 안의 신성을 되찾고자 하는 영성의 바람이 거세게 불고 있다. 하지만 아직도 종교 갈등은 진행 중이다. 테러 사건, 종교 간의 분쟁 등이 끊임없이 일어나는 등 오히려 더 규모가 커지고 전 세계로 확대되고 있다. 종교 간의 화합은 더욱 요원해 보인다. 종교 간 갈등의 근본 원인은 무엇일까? 종교공동체 사이에 소통한다는 것이 이토록 어려운가? 비록 문화가 다르고 교리적 의례적 표현은 다르지만 어느 종교이든 핵심적인 부분인 심층을 들여다보면 대체로 종교 상호 간에 일맥상통하는 면이 있는 것으로 보인다. 공통점을 찾고 차이점을 인정할 때 서로 배움의 자세가 되어 소통이 용이하게 된다. 그렇다면 종교 간의 공통점으로 무엇이 있을까? 많은 학자들은 각 종교의 신비주의에서 말하는 '하나됨'의 경지를 주장한다. 이 하나됨의 경지는 하루아침에 되는 것이 아니라 신앙을 성숙시키고자 하는 끊임없는 노력의 궁극적 도달점인 것이다. 이 도달점에 이르는 과정을 중요시하는 깨달음의 종교가 심층종교라고 할 수 있다. 표층종교가 기복적이고 무조건적인 믿음을 강조하는 것이라면 심층종교는 내 안의 신성(神聖), 참나, 큰나를 깨닫는 것을 강조하는 종교이다. 표층종교와 심층종교라는 것은 비교종교학자인 오강남 교수가 편의상 분류한 용어로, 이 잣대는 상대적 개념이며 명확히 구분할 수 있는 것은 더더욱 아니다. 그러나 표층·심층종교의 개념은 종교생활이나 종교성의 발달을 모두 포괄할 수 있다는 측면에서 종교에 대한 논의를 보다 분명하고 수월하게 할 수 있다는 장점이 있다. 표층·심층의 분류를 이러한 의미에서 제한적으로만 사용하고자 한다. 필자는 표층·심층의 용어를 빌리되 여러 학자들의 분류를 참조하여 재고찰해 보고, 이 시각을 종교적 경험과 연결해 보고자 한다. 종교성의 발달 즉 신앙의 성숙은, 진리에 대한 깊이 있는 깨달음은, 개방적이고 공감하는 태도는 어떻게 가능할까? 대부분의 많은 학자들은 '종교적 경험'을 꼽는다. 종교적 경험을 통해 기복적이고 자기중심적이고 표층적인 믿음에서 좀 더 성숙한 신앙으로, 계속되는 깨달음과 그 실천으로 더욱더 깊은 신앙으로 나아갈 수 있다는 것이다. 본 연구에서는 종교사에는 표층종교와 심층종교의 측면이 어떻게 나타났는지, 역대 종교에 대한 비판의 소리는 어떤 것이 있었는지 살펴본다. 이러한 표층과 심층의 시각으로 대순진리회 수도인들의 종교적 경험 수기 몇 가지를 분석하여, 표층에서 심층으로의 종교성의 발달이 종교적 경험을 통해 어떻게 일어나는지, 그 특성은 어떠한지 알아보고자 한다.

• 한국생활과학회지
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• 제13권1호
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.

• 한국의류학회지
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• 제34권5호
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• pp.873-887
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• 2010

Yuan Shi Kai, the first President of the Republic of China, established a ceremonial uniform system based on ancient styles in 1914 just before the national polity was changed to the Empire of China in 1915. This system is Jisiguanfuzhi (a system on costumes for memorial services), and figures included in the system are Jisiguanfutu (figures showing costumes for memorial services). This study is the first to examine Jisiguanfuzhi and Jisiguanfutu and to approach the background idea of the establishment of the system with a focus on the meaning of 'unity.' Jisiguanfuzhi regulates the ceremonial uniform system of all classes from the President along with the 1st-class to the 5th-class people. The uniform consists of a crown, robe, belt, the mid-section cloth, and boots. In addition, the uniforms of ritual musicians and dancers are included. The basic principles in establishing the system were the restoration of ancient systems, the adoption of convenience, the acceptance of current practices, and the implication of symbolism. Jisiguanfuzhi clarifies that the pattern of the ceremonial uniforms was modeled on Juebianfu, for religious services. The reason for choosing Juebianfu for religious services was to achieve 'unity' and Juebianfu was associated with 'unity' because it was common to all, from the emperor to the gentlemen class, in ancient times. Yuan Shi Kai tried to show flexibility to the gentlemen class who represented the intellectuals at that time by adopting Juebianfu for religious services, fearing that the gentlemen class might oppose the attempt to restore the imperial system. Therefore, although Jisiguanfuzhi adopted mostly Mianfu and royal sacrificial robes, it also emphasized 'unity' by professing that the uniforms were based on Juebianfu for religious services.

• The Journal of Asian Finance, Economics and Business
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• 제7권10호
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• pp.1107-1117
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• 2020

Tourism is considered one of the key economic sectors in Vietnam as it helps to promote the economic development, increase foreign exchange earnings, create jobs, and improve the living standards of local people. So, this study aims to identify factors affecting the competitiveness of Soc Trang ecotourism associated with Khmer culture based on a combination of qualitative and quantitative research methods. Qualitative research was conducted through focus group discussions with experts, and quantitative research was conducted through direct interviews with visitors at ecotourism sites in Soc Trang province. The study involves questionnaire surveys and multivariate data analysis methods (Cronbach's Alpha test, EFA, CFA, SEM). Research results from 350 respondents demonstrate that all factors have a positive impact on the competitiveness of ecotourism associated with Khmer culture in Soc Trang province. It shows that the competitiveness of ecotourism associated with Khmer culture is influenced by five factors, including: (1) religious ritual customs of the Khmer people; (2) ecotourism infrastructure; (3) traditional festival activities of Khmer people; (4) culinary culture of Khmer people; and (5) folk ritual customs of the Khmer people. From these findings, the study offers some managerial implications to improve the competitiveness of Soc Trang ecotourism associated with Khmer culture.