표제지

목차

Abstract 7

제Ⅰ장 序論 13

1. 현대 한국다도의 개관 13

2. 현대 한국다도의 문제점과 연구의 방향 24

3. 연구동향 및 연구의 과제 28

제Ⅱ장 한국의 제다와 일본의 차문화 35

1. 녹차와 제다 35

2. 기존문헌에 관한 검토 38

가. 한국독자설 38

나. 외래유입설 42

3. 한국 차인과 덖음녹차 46

4. 다도의 재정립과 김복순의 덖음녹차 51

5. 중정의 도와 덖음녹차 57

제Ⅲ장 한국의 다구와 일본의 차문화 60

1. 옆손잡이 다관 60

2. 기존 연구에 관한 검토 62

가. 자생설과 일본전래설 62

나. 문제제기 63

3. 옆손잡이 다관의 출현 66

가. 18세기의 다관 66

나. 19세기의 옆손잡이 다관 69

다. 도공과 옆손잡이 다관 72

4. 옆손잡이 다관의 한국화 76

제Ⅳ장 한국의 다실과 일본의 차문화 80

1. 찻자리 80

2. 한국의 찻자리와 일본의 다실 82

가. 한국의 찻자리 82

나. 일본의 다실 85

3. 다실의 한국화 94

4. 한국다실 100

제Ⅴ장 한국의 다도정신 및 행다법과 일본의 차문화 102

1. 한국의 다도정신과 행다법 105

가. 다도정신 105

나. 행다법 108

2. 일본의 다도정신과 행다법 110

가. 다도 정신 112

나. 행다법 116

3. 한·일 다도의 공통점과 차이점 119

4. 한국의 다도정신 및 행다법에서의 일본적인 요소 122

가. 다도정신 122

나. 행다법과 용어 124

5. 한국다도의 정착 126

제Ⅵ장 결론 130

참고문헌 136

[표 3] 한국다도의 정신 108

[표 4] 한국다도의 행다법 110

[표 5] 일본다도의 정신 116

[표 6] 일본다도의 행다법 118

[표 7] 한·일 다도의 공통점과 차이점 119

[그림 1] 국내 최초의 녹차상표 49

[그림 1] 조선후기의 민화 63

[그림 2] 『靑灣茶會圖錄』의 삽화 65

[그림 3] 19세기 횡수형 백자다관 69

[그림 4] 19세기 옆손잡이 백자다관 70

[그림 5] 윤상은이 소장한 옆손잡이 다관 74

[그림 6] 젠스타일 다실의 예 80

[그림 7] 1990년 이전의 차 마시는 모습 84

[그림 8] 로지 87

[그림 9] 도코노마 91

[그림 10] 니지리구치 91

[그림 11] 다실의 전경 92

[그림 12] 아름다운 찻자리 꾸미기의 사례 96

[그림 13] 숙우회 ‘만다라’찻자리 98

[그림 14] 조효선의 안방에 꾸며놓은 다실 99

[그림 15] 한복전통연구가 이희숙의 다실 99

[그림 16] 한국다실의 사례 101

The tea drinking culture which has been transmitted from China to Korea and Japan, started to admit the frame of 'Dado' with several elements around 1970 in Korea.

The members who enjoyed the Dado can be divided into two parts: as members who prefer informal, and the other members who prefer formal when they drinking tea in 1970's Korea.

Tea people who preferred informal in the Dado world didn't experience a big social repercussion by enjoying good tasting tea.

On the other hand, cha-in (another name for tea people) who preferred the formal tried to infuse national spirit through the tea drinking culture.

Therefore, the association of Korean tea people came into active operation. The activity settled down as a liberal education for women after declining members of males.

The expression 'Japanese style Dado' came out to the ground at this moment and the expression means that Korean tea culture has a few influences of Japanese tea culture.

Hereupon, tea people focused on attracting the members by insisting that their club's Da-Bop is the Korean traditional style not Japanese style.

A doubt of traditional legitimacy has been bigger like this because every Dado club has the same response to Korean traditional tea culture.

Most of these questions were asserted without any specific cases or evidence. Thus, I will consider the process of Korean modern Dado by studying from its beginning to present day to make sure of Korean Dado's legitimacy, and I would like to present examples to clear up the causes of positive and negative effects from Japanese tea culture.

At the beginning, test the purpose and the process of Korean Dado, then look into aspects of the changes such as problems which occurred at the moment of reorganization.

As Dado, ostensibly, is reorganizing its form there should be are arranging of the Cha(tea), Da-gu(Tea utensil), Da-sil(room for having tea) and there must be reorganization of thought.

Between these, tea of various kinds Is a top priority.

Varieties of Tea can be separated into Bul-Balhyo-Cha(Noc-Cha, Green tea) and Balhyo-Cha and the modern Korean Dado, Bul-Balhyo-Cha(Noc-Cha) used as Dabop these days.

I think we need to examine the reason for choosing Noc-Cha as Korean Dado and the process at this moment. Many kinds of Da-gu are used in Dado.

The most important tea thing in Korean Dado is Da-gwan which is similar to an infuser.

The Da-gwan is used in the stage of Jeon-Cha-Do Dabop to steep Ip-Cha(leaf tea) in water. The Da-gwan can be divided into three types such as a Wit-son-jobi Da-gwan (upper grip Da-gwan), Dit-son-jabi Da-gwan (back grip Da-gwan) and Yeop-son-jabi Da-gwan (side grip Da-gwan).

Korean Dado restructured the Dagu by using Yeop-son-jabi Da-gwan, this Yeop-son-jabi Da-gwan is constructed with son-jabi(a handle of Da-gwann)and Mul-Dae(the spout of a Da-gwan). Son-jabi and Mul-Dae are at right angles to each other around a main kettle.

Using Yeop-son-jabi Da-gwan is quite common in Japan and it is used for Japanese Jeon-Cha-Do as well.

The shape of Yeop-son-jabi Da-gwan is almost same in both Korea and Japan but it has some minor differences. I think we need to find the relation between them to ensure Korean Dado's legitimacy in this study.

It is necessary to prepare Chat-jari(stage of having tea) after having good Cha(tea) and Dagu

A representation of 'Putting down the Chat-jari' is a common expression in Korea. A notion of the Chat-jari does not have such a meaningful sense but the agony was growing with substantial interest about the beautiful Chat-jari. The commercial tea houses came into in every place with agony about the Chat-jari, and the adoration for individual Da-sil started to grow at that moment.

A phenomenon that Chat-jari is connecting to the Da-sil space is easy to see. We need to figure out some processes of this kind of phenomenon to understand the Korean modern Dado well.

Spirit is an important element with the others such as Cha·Dagu·Da-sil.

We can grasp their spirit when someone who has a certain figure uses Dagu with some purpose.

So, Dado has been structured as a present form under an object.

Finally, you can have a look at the particularity of Korean Dado through this consideration and it is able to find the spirit and behavior to indicate that spirit in the particularity of Korean Dado.

Green tea of Korean Dado is well known to tea people as a Japanese green tea Jaeda-bop but that view remained obscure and the answer of how Dug-eum green tea became Dabop in modern Korea has remained opaque.

I studied the history of a person named Kim Bog-Sun. She worked at green tea Jae-da factory and has experience of making green tea. Kim Bog-Sun started to make Dug-eum green tea with a system of technique and specialization but her business had trouble which caused difficulties with regards to selling her product.

Kim Bog-Sun used to make a tea for Buddhist monks for her living and her ability was recognized by the monks. Kim Bog-Sun made tea became popular around Hwa-gae area and her tea making style, Dug-eum green tea Jaeda-bop became the standard when people are making tea. Dug-eum green tea has become widely popular.

Kim Bog-Sun's Dug-eum green tea settled as a traditional tea in the Korean Dado world because her method was totally different from Jeung-jae green tea which has Japanese flavors.

The next issue was related with Yeop-son-jabi Da-gwan, the Cha-in(tea people) in Korea presented a problem that Yeop-son-jabi Da-gwan of Jeon-Cha-Do was influenced by Japan.

That is because of there was no clear reason for using Yeop-son-jabi Da-gwan although there were already Wit-son-jobi Da-gwan and Dit-son-jabi Da-gwan.

The history of Yeop-son-jabi Da-gwan still remains obscure but two views can be presenting about the tea bottle. Yeop-son-jabi Da-gwan may have come down from the previous age in Korea or Japan and carried that Da-gwan to Korea.

So, I researched documentary records to find the beginning of Yeop-son-jabi Da-gwan in Korea.

The very first shape of Yeop-son-jabi Da-gwan found in the Koryo period but the use of Yeop-son-jabi Da-gwan was not the same as it is now. Yeop-son-jabi Da-gwan in the Koryo period was used to boil or stir water after putting the green tea powder in at the time.

Both the Da-gwan of the past and present have a long handle part, and the Da-gwan may have been used as a hot pot in the past. That is why I thought Yeop-son-jabi Da-gwan came out of Korea because there is just one piece of Da-gwan left in the Koryo period.

Two pieces of Yeop-son-jabi Da-gwan were found at a branch of the government porcelain workshop which used to make porcelain product for the Royal Court after the nineteenth century.

Korea was affected by the Japanese and merchants from Japan at the Bun-won-gi period. Those Da-gwan seem to be the sample product of the government porcelain place in Korea which accepted an order from Japan.

One piece of Da-gwan from the nineteenth century has same shape of Japan's Jeon-Cha-Do but the other one has a grip on the under side which mean sit is difficult to put on the fire. Sounder grip Da-gwan was easy to infuse tea with at the moment, and that was a try out of the Korean version.

Yeop-son-jabi Da-gwan was introduced to Korea in the1970s by Japanese cha-in and Korean porcelain makers and Cha-in referred to Yeop-son-jabi Da-gwan of Japan until then.

Korea accepted Japanese Dado but changed the shape of the grip or linear beauty and utility of Mul-Dae for Koreans’ preference. The creative shape of Korean Da-gwan exists until now.

It is necessary to present a place to have tea after finishing, to ready tea and Dagu. Cha-in use an expression of' spreading Chat-jari' when they prepare space for tea time.

Recognition about beautiful Chat-jari was brought from the moment that tea and Dagu settled down in Dado. Korean thought Chat-jari just needed to set a tea table in any place and it is a very natural position with daily liberty.

More recently, a number of people who want to get private places is rising.

Tea magazine started to suggest a configuration of Dasil to meet the needs of Cha-in, and introduce well made bright place as a private Dasil. Korean Dasil prefers the Korean design for form and the notion of Dasil related to Japanese Dado.

The space of Dasil made individually a simple place not as a daily room and Korea makes use of comfortableness and privacy from the Japanese style, then Korean Chat-jari settled down in Korean Dado.

In other words, Japanese Dasil has a notion of Chat-jari as itself but a notion of Korean dasil is Ro-Ji. There is a fundamental notion of Chat-jari inside Ro-ji and this kind of fact means Korean Dasil affected by Japanese Dasil.

Not only making space but Dado spirit and Dabop of Korea has been found in Japanese Dado. I found that Korea made its own Dabop of the Korean Dado style after checking out the differences and the common points.

Japanese Dado influenced Korean Dado in at least in seven ways. Both Dado spirit in Korea and Japan have four elements. For example Japan has Hwa·Gyuong·Chyeong·Jeock and Korea has Hwa·Gyuong·Gum·Jin. Korea and Japan have seven rules in Dado. Especially Japan has rikyu seven rules and Da-ryae seven rules. Korea has seven rules as well but the contents are totally different. Both Korea and Japan brought the names of ceremonial bows like Jin-ryae, Haeng-ryae and Cho-ryae in Haengda-bop.

The two countries called the behavior of Cha-sun as Cha-sun-tong (Ja-shen-do-o-shi) and use the name Daho for Dabu (Chat-tong).

Sprit and Haeng-dabop of Korean Dado referred to Japanese style but Koreans are still creating now. The fundamental spirit follows 「Do of Jeung-jeong」 with Cho-eui, Eung-song, Hyo-dang, Jeong-sang-gu.

I gave shape to a distinguishing mark of Korean Dado by revealing several Japanese constituents in Korean Dado and reasoning their impact on relationships, originality as well.

As a drink, tea became a culture with adoration of the great taste of tea.

Japan developed JaeDa-bop to make the best tea in 400 years of history, they have created formalities, manners and work hard to make vessels for the great taste of tea.

Japanese tea people pursued Dasil to make formalities and manners in to one.

Putting spirit into shape or form is Japanese Dado and this type of Dado influenced Korean Dado directly or indirectly in 1940s.

Korea met the restoration of independence on the stage of actualization for adoration of tea taste and faced the Korean war again. Our traditional tea culture was revisited on the part of an intellectual in late 1970s.

Thus, Well balanced Haeng-dabop, good tea for Korean taste and suitable Dagu were made. Up to now there is a huge interest of Dasil and groups of tea people who want to enjoy tea at nice places are on the rise.

Korea re-creates beautiful Dado culture in Korean style during a short term to raise racial spirit through the Dado culture and reorganized the Dado mind for Korean emotion. Haeng-dabop made its characteristic by receiving change of the times.