Comparative Folkloric Research on Bunpai-Saishi (Dividing up the Ancestor Worship Cults between the Eldest the Eldest Son and the second Son) in Japan and Korea

日韩文排祭祀的比较民俗研究

• 批准号: 03610157
• 负责人: TAKEDA Akira
• 金额: $ 1.28万
• 依托单位: Soka University
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for General Scientific Research (C)
• 财政年份: 1991
• 资助国家: 日本
• 起止时间: 1991 至 1992
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-03610157/
• 关键词: bunpai-saishi; bunhal-chesa(bunkatsu-saishi); ancestor worship cults; comparative folklore; Goto Islands; Yaku Island; Cheju Island(Korea); parity succession to properties; 夫婦別墓; 繰り出し位牌; 本分家; 一人一祭祀; 柑橘栽培; 位牌; 隠居; 本家・分家; 韓国済州島

Bunpai-saishi is one of the traditional folkways of holding ceremonies for the response of the ancestors, which is found mainly in southwestern Japan. This term is defined as that the first son, an inheritor of the head family, gives his deceased father's funeral, and the second son, a starter of the branch family, gives his deceased mother's funeral. And after the funeral, each son shoud hold his father's or mother's ihai, a mortuary tablet, and conduct the anniversaries and other Buddhist festivals respectively.Bunpai-saishi can be classified as ichinin-ichi-saishi (one person holds the rites of ancestor), which is different from the customary way of rites, ichinin-ta-saishi (more than one person hold the rites of ancestor). In my former research, a folkways that is similar to bunpai-saishi was found in Cheju Island and Chindo Island in Korea, where they called it bunhal-chesa (bunkatsu-saishi in Japanese, a partition of holding rites). Viewed in the similarity between them, one may … More say that these two folkways have come from a common basis.In order to check further and comparatively into this point, I made a research in Goto Islands, Koshiki Islands in 1991, and Yaku Island in 1992, and the following findings were obtained.First, in all these islands many inhabitants had left their home since about 1960, that made it very difficult for the first sons and the second sons to live in a same house and to form the head families and the branch families. Therefore maintaining bunpai-saishi as in the past way seemed to be difficult.However, secondly, it turned out that bunpai-saishi had still been handed down, that is the islanders had not abandoned it, but they had found certain expedient ways. For example, some sons who had left his islands held the ceremonies at their homes in towns, others held them when they came back home islands. And further more, a close investigation revealed that they had kept their principles that they shoud be fair even at the succession to properties-not only the first son, but other sons were to succeed the properties-.To sum up, I have come to the conclusion that bunpai-saishi and bunhal-chesa have been handed down as a reasonable folkways, which stimulated the second brothers to start branch families, and all the brothers to held the ceremonies for the response of their ancestors, and consequently they realized the fair distribution of properties among all the brothers. Less

祭祖仪式是一种举行祭祖仪式的传统民俗之一，主要分布在日本西南部。这一术语的定义是，长子，作为头家的继承人，为亡父守丧，次子，作为分支的发小，为亡母守丧。葬礼结束后，每个儿子都要捧着父亲或母亲的灵位，分别举行纪念日和其他佛教节日。“祭祖”仪式可分为"一人祭祖“仪式，与传统的”一人多祭祖“仪式不同。在我以前的研究中，在韩国的济州岛和珍岛发现了一种类似于bunpai-saishi的民俗，他们称之为bunhal-chesa（日语中的bunkatsu-saishi，举行仪式的分区）。从它们之间的相似性来看， ...更多信息 可以说这两种民俗是有共同基础的。为了进一步比较研究这一点，笔者于1991年在后藤诸岛、越城诸岛和1992年在屋久诸岛进行了调查，结果如下：第一，在这些岛屿上，从1960年左右开始，就有许多居民离开了家园，这使得长子和次子很难住在同一所房子里，也很难组成户主家庭和分支家庭。所以像过去那样维持文排寿司似乎很难，但是第二，原来文排寿司还是流传下来的，就是岛民并没有放弃它，但是他们找到了一些权宜之计。例如，一些离开岛屿的儿子在城镇的家中举行仪式，其他人则在回到家乡岛屿时举行仪式。此外，通过仔细调查，发现他们甚至在财产继承上也保持了公平的原则--不仅是长子，其他儿子也要继承财产--综上所述，我得出的结论是，文白斋和文哈斋作为一种合理的民俗流传下来，这刺激了二兄弟开始建立分支家庭，兄弟们举行祭祖仪式，实现了财产在兄弟之间的公平分配。少