조선시대 궁중 내농작은 농가의 "모의 農蠶" 설치 풍속과 궁중의 민본주의적·중농주의적·예학적 통치관이 만나면서 시행되기 시작하였다. 궁중에서는 중국으로부터 유입된 유교경전에 근거하여 농가 내농작을 더 체계화하여 궁중 내농작을 만들었다. 즉, 궁중 내농작은 주로 『詩經』 豳風七月篇의 내용을 재현하는 행사로 규정되었다. 그 결정적인 계기는 과학적 영농에 관심이 컸던 세종대왕이 景福宮에 천문관측기구를 설치한 과학관 성격의 "欽敬閣"을 세우면서, 빈풍칠월편의 내용을 재현하여 전시한 일이다. 궁중 내농작은 국왕이 주도하여 풍년을 기원하는 주술적 농경의례였고, 나아가 왕세자와 신하들에게 농경사회에서 중요한 올바른 民本觀·農政觀을 기르도록 하는 문화적 장치였다. 그것은 풍년을 비는 데 그치지 않고, 왕세자와 신하들이 농사를 이해함으로써 국가와 백성을 제대로 통치할 수 있도록 국왕이 주도하는 연극적 놀이 형식의 정치적·교육적 프로그램이었다. 한편 농가 내농작은 농사의 풍년을 기원하던 유감주술적 논리의 연극적 놀이였다. 농가 내농작의 기능은 농민들의 모의 풍작을 통한 대리만족, 놀이원리를 이용한 아이들의 농작 선행학습, 이웃 농가에 대한 관심 갖기 등으로 요약된다. 이 연구를 통하여 궁중의 농경의례와 민간의 농경의례가 서로 동질적인 면이 있지만, 이 양자가 어느 한쪽의 영향을 받아 형성된 문화로 규정하기 어렵다는 교훈을 찾을 수 있다.
조선시대 궁중 내농작은 농가의 "모의 農蠶" 설치 풍속과 궁중의 민본주의적·중농주의적·예학적 통치관이 만나면서 시행되기 시작하였다. 궁중에서는 중국으로부터 유입된 유교경전에 근거하여 농가 내농작을 더 체계화하여 궁중 내농작을 만들었다. 즉, 궁중 내농작은 주로 『詩經』 豳風七月篇의 내용을 재현하는 행사로 규정되었다. 그 결정적인 계기는 과학적 영농에 관심이 컸던 세종대왕이 景福宮에 천문관측기구를 설치한 과학관 성격의 "欽敬閣"을 세우면서, 빈풍칠월편의 내용을 재현하여 전시한 일이다. 궁중 내농작은 국왕이 주도하여 풍년을 기원하는 주술적 농경의례였고, 나아가 왕세자와 신하들에게 농경사회에서 중요한 올바른 民本觀·農政觀을 기르도록 하는 문화적 장치였다. 그것은 풍년을 비는 데 그치지 않고, 왕세자와 신하들이 농사를 이해함으로써 국가와 백성을 제대로 통치할 수 있도록 국왕이 주도하는 연극적 놀이 형식의 정치적·교육적 프로그램이었다. 한편 농가 내농작은 농사의 풍년을 기원하던 유감주술적 논리의 연극적 놀이였다. 농가 내농작의 기능은 농민들의 모의 풍작을 통한 대리만족, 놀이원리를 이용한 아이들의 농작 선행학습, 이웃 농가에 대한 관심 갖기 등으로 요약된다. 이 연구를 통하여 궁중의 농경의례와 민간의 농경의례가 서로 동질적인 면이 있지만, 이 양자가 어느 한쪽의 영향을 받아 형성된 문화로 규정하기 어렵다는 교훈을 찾을 수 있다.
The objective of this study is to examine the significance and function of mimic farming conducted in courts and farmhouses and further, to explain relationship of courtly manners and folklore. In the Joseon Dynasty, a mimic farming ceremony began to take place in the royal court. This custom develo...
The objective of this study is to examine the significance and function of mimic farming conducted in courts and farmhouses and further, to explain relationship of courtly manners and folklore. In the Joseon Dynasty, a mimic farming ceremony began to take place in the royal court. This custom developed when the court, which highly valued the people, agriculture, and their properties; and the king"s view of royal control encountered the practice of placing mimic sericulture equipment in the farmhouse. The royal court created a courtly mimic farming ceremony by systemizing the mimic farming ceremony of the farmhouse, which was based on the confucian scriptures from China. The mimic farming of the court was primarily defined as a ceremony which reconstructed the contents of Binpungchilwolpyeon(豳風七月篇), a part of the Book of Odes. King Sejong was the primary motivation behind this practice. The king who was very interested in the science of agriculture, built a science center called "Heumgyeonggak(欽敬閣)" in Gyeongbok palace. His science center was a place for housing of equipment for astronomical observations as well as a reconstruction and exhibition of the contents of Binpungchilwolpyeon. Led by the king, mimic farming of the court was a shamanistic agricultural ceremony for a good harvest. Furthermore, it was a cultural device, through which the king intended to teach the crown prince and his subjects the ideas of democracy and agriculture which were held in high esteem in an agricultural society. The mimic farming of a court was not only a ceremony to ensure a good harvest but also a political and educational program, leading to the just rule of the aristocracy and common people. This program was carried out because it was necessary for the aristocracy and common people to properly understand agriculture if the king was to rule justly. The mimic farming at the farmhouse, which functioned as sympathetic magic, was a dramatic play in which a good harvest was the outcome. The play"s function is summarized as follows: the farmers receive pretend satisfaction through mimic good harvest, children continue to learn about agriculture through the principles of the play, and the people develop good relations with neighboring farmhouses. It is shown in this study that although the agricultural ceremonies of the court and farmhouse are similar, it is not proper to suggest that one is a descending culture or ascending culture formed under the other"s influence.
The objective of this study is to examine the significance and function of mimic farming conducted in courts and farmhouses and further, to explain relationship of courtly manners and folklore. In the Joseon Dynasty, a mimic farming ceremony began to take place in the royal court. This custom developed when the court, which highly valued the people, agriculture, and their properties; and the king"s view of royal control encountered the practice of placing mimic sericulture equipment in the farmhouse. The royal court created a courtly mimic farming ceremony by systemizing the mimic farming ceremony of the farmhouse, which was based on the confucian scriptures from China. The mimic farming of the court was primarily defined as a ceremony which reconstructed the contents of Binpungchilwolpyeon(豳風七月篇), a part of the Book of Odes. King Sejong was the primary motivation behind this practice. The king who was very interested in the science of agriculture, built a science center called "Heumgyeonggak(欽敬閣)" in Gyeongbok palace. His science center was a place for housing of equipment for astronomical observations as well as a reconstruction and exhibition of the contents of Binpungchilwolpyeon. Led by the king, mimic farming of the court was a shamanistic agricultural ceremony for a good harvest. Furthermore, it was a cultural device, through which the king intended to teach the crown prince and his subjects the ideas of democracy and agriculture which were held in high esteem in an agricultural society. The mimic farming of a court was not only a ceremony to ensure a good harvest but also a political and educational program, leading to the just rule of the aristocracy and common people. This program was carried out because it was necessary for the aristocracy and common people to properly understand agriculture if the king was to rule justly. The mimic farming at the farmhouse, which functioned as sympathetic magic, was a dramatic play in which a good harvest was the outcome. The play"s function is summarized as follows: the farmers receive pretend satisfaction through mimic good harvest, children continue to learn about agriculture through the principles of the play, and the people develop good relations with neighboring farmhouses. It is shown in this study that although the agricultural ceremonies of the court and farmhouse are similar, it is not proper to suggest that one is a descending culture or ascending culture formed under the other"s influence.
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