근대 제천의례를 통해 본 민족정체성 연구 = The study of national identity in view of the Sacrifice to Heaven in modern times

다국어 초록 (Multilingual Abstract)

This paper reviews the process that the Sacrifice to Heaven symbolize and make concrete the racial identification through Hwanguje (the Sacrifice to Heaven at the Round Altar) and Seonuisik(the Sacrifice to Heaven done by Daejonggyo) after the opening of ports. Hwanguje showed the intention of the great Han empire to unify the people led by the Imperial. Seonuisik is a sacrifice of Daejonggyo that intended the unification of the people through Dangun. The Imperial and Dangun are important symbols that played important roles for inducing the unification of the people. This paper reviews the corelation of the identification of the people and the Sacrifice to Heaven after the modern age through analysis and comparison. The Sacrifice to Heaven that had been close since the beginning of Joseon dynasty was restored by the great Han empire in 1897. Gojong announced that the great Han empire was an independent country having a long history through the sacrifice of Hwanguje. The Sacrifice to Heaven payed at that time was based on Confucian rite but modified practically. Above all, it was a new concept, not found in traditional Confucian rites that Hangudan was built at the center place of the capital with a hill for a backgound. In this paper I understand the spacial specialty of Hangudan to be a political symbol to make the palace be a new center of order and to enhance the imperial authority. Gojong tried to take shape to unify the people around imperial house by referring Taejo's burning incense. On the other hand, Ra Cheol tried to keep and enhance the extinguishing national rights by enlightening the racial self-consciousness. The trial took shape in the process to change the sacrifice to Dangun into the Sacrifice to Heaven. The sacrifice to Dangun of Daejonggyo in early days followed to the traditional sacrifice to ancients, the four season sacrifice, and brought Dangun in relief as the progenitor of nation. The sacrifice to Dangun, however, was changed very soon to the Sacrifice to Heaven through its dual symbol having both heavenly palace and the sanctuary of heavenly portrait. The Sacrifice to Heaven was a kind of worship including sermon instead of the traditional Confucian rites. So, the sacrifice to Dangun which had been limited to limited places was changed to a general sacrifice that all of the Korean race could worship and to a place of enlightenment inspiring racial consciousness to the people. Ra Cheol performed the Sacrifice to Heaven on Mt. Baekdu and tried to combine Mt. Baekdu, Heaven, and Dangun, by which he inspired the racial identification. Since then, the Sacrifice to Heaven of Daejonggyo is called as Seonuisik, which became the central Korean sacrifice through the commemoration of Gaecheonjeol. Since the reformation of Gaboh, Gaecheonjeol was only one sacrifice showing the racial identification. The development of the sacrifice of Dangun was possible by the continuous effort of Daejonggyo and racialists who inspired the racialism with Dangun as a leading symbol.

목차 (Table of Contents)

• 차례
• I. 서론
• II. 대한제국과 환구제
• 1. 환구제의 복원과 독립의 상징
• 2. 환구단의 공간 상징
• 3. 환구제의 대상과 황실
• III. 대종교와 선의식(禪儀式)
• 1. 국조(國祖)로서의 단군(檀君)
• 2. 천조(天祖)에 대한 경배
• 3. 성지(聖地)와 선의식
• IV. 결론
• ABSTRACT