「堂内」(Chib-an)の分析 : 韓国全羅南道における事例の検討

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Many students of Korean kinship have observed that there is an organization of close agnates, called tang-nae or chib-an, a "group" of patrilineal descendants of a common great-great-grandfather. This "group" it has been pointed out, is closely related to the institutions of ancestor cults and five mourning grades. The present paper is an analysis of this "group" based on the field data from a village m South Cholla province. (There are three kinds of ancestor cults in Korea, tomb cult-shihyangche-and two kinds of home cults-ch'arye and kije. We are concerned here with the home cults only.) A man has an obligation to perform memorial services for his patri-lineal ancestors within four generations. The services are performed at the house of the eldest son of the deceased. The status of the eldest son as the chief priest in offering memorial services is transmitted to his eldest son in turn at his death. Thus, the households (chip) of a set of brothers are differentiated into the one of the eldest brother, where the memorial services for their parents are performed, and those of the younger brothers. The former is called k'un-chip (big house), and the latter, chagun-chip (small house) . The range of male agnates who share a common great-great-grandfather (the highest generation ancestor for whom the memorial services are offered at home) is called tang-nae, or more commonly chib-an. Usually the terms k'un-chip and chagun-chip are used within the range of tang-nae or chib-an. Since tang-nae consists of the male patrilineal descendants of a common fourth generation ancestor and their spouses, only those of the same generation within the third cousin range patrilaterally have the same range of tang-nae. Thus, theoretically, the constitution of tang-nae differs with each generation. Though the Confucian teachings obligate only the lineal descendants to perform memorial services for the ancestors, there is a consensus that it is a matter of courtesy to attend the services for the collateral ancestors performed at the households of one's chib-an, too. On the other hand, those lineal descendants who live away from the village where the k'un-chip is located (where the services are offered) tend to skip the memorial services especially when the services are for the remoter generation ancestors. Thus, the services are actually performed by a portion of lineal descendants and a portion of collateral descendants roughly within the range of tang-nae. It is imperative that a man, once married, should be offered services after death and that his line should be perpetuated in the genealogy (chokpo) . Adoption is resorted to when a man has no son. The adoptee should be of the same lineage in the first descending generation of the adopting person. There is a preference for close kin relationship between the parties before an arrangement of adoption is made. The adopted son succeeds his adoptive father for ritual purposes, and he inherits the property of the latter. More often than not, however, adoption is arranged after the death of the adopting person, and in such cases, no radical change may be made in the arrangements of life of the adoptee, except for the ritual purposes. Adoption brings about a situation where the formal genealogical relationships expressed in chokpo and those relationships by birth do not coincide with each other. Under such circumstances, the chib-an relationships are determined by the relationships by birth, and not by those of chokpo genealogy.
1976-06-30

「堂内」(Chib-an)の分析 : 韓国全羅南道における事例の検討

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