불교 죽음의례의 유형과 변화양상 = Types and Aspects of Change in Buddhist Rites of Death

다국어 초록 (Multilingual Abstract)

Along with the general death rites of the Korean society that have gone through rapid change these days, Buddhist death rites also are being progressed in various aspects. The following are trends of several main changes in Buddhist rites of death. First, Cheondojae is becoming in charge of combining traditional death rites, in relation to the general change of death rites. Koreans who were carrying out 100days-talsang gradually started to enforce Samwoojae simultaneously with the end of the funeral, or come out of mourning with it. The social basis of shaman ritual for spirits is weakened from modernization and the spread of established religions. As the gradual reduction of ries after death of Confucianism and shamanism has become a trend, Cheondojae held at the temple is becoming an alternative plan for ceremonies after death which many people choose with no regard to Buddhist faith. Second, the Buddhist Cheondojae is rising as a proposal of the community that deals with social issues and rouse public opinions. Especially since it is being held while having an extensive connection with social groups, members of the community who sympathizes with the justification of ceremonies all become the ritual subject, which is an ideal appearance. Cheondojae is considered to be settled as a community rites that actively interferes in curing social issues as it also soothes the death of a departed spirit. Third, new Cheondojae are being actively produced depending on the subject and purpose of the ritual. Cheondojae focused on a specific spirit of the deceased can be examined such as Cheondojae for an abortive offspring, those who died before their 60th, 70th, or 80th birthday, and suicides. Also, various Cheondojaes for realizing one`s wishes and other purposes are taking place which focus on one`s realistic desire. Fourth, multiple changes of ritual subjects are being progressed with a connection with ritual space and purpose. Beyond the traditional two axis of Buddhist monks and believers (bereaved family) who were the subjects of death rites, it is now expanded not only to special companies that intervene in each stage of the funeral but also to Buddhist temple organizations, mutual aid companies, and social communities.