Browse

묘지의 공간구성과 사회관계와 배열 -신촌의 사례-
The Spatial Construction of a Tomb and Its Arrangement of Social Relationships -In case of Sinchon-

Cited 0 time in Web of Science Cited 0 time in Scopus
Authors
박성용
Issue Date
2002
Publisher
서울대학교 비교문화연구소
Citation
비교문화연구, Vol.8 No.1, pp. 29-60
Keywords
불후적 영혼관Immortality of the soulHouse기억의 역사History of memories사자(死者)의 사회문화적 공간, 공간구성Social, Cultural Space of the dead, Spatial Construction
Abstract
묘지는 죽은 이들과 살아있는 이들의 사이에 이루어진 사회관계를 나타내 주며 그들의 사회적 질서를 구축하는 사회공간이다. 또한 죽 은이가 영구히 안주하는 幽宅으로서의 묘지는 매장공간이기도 하지만 명조의 사회적 지위, 명망, 가문의 전통 등을 학습 • 전승하는 문화공간이기도 하다.

그런 의미에서 묘지는 육체적 주검을 안치하는 단순한 물리적 공간이 아니라 살아 있는 이와 죽은 이를 둘러싼 공동체적 사회관계가 구조화되기도 하고, 다른 한편으로 죽은 이들에 대한 기억의 역사를 통해 그들의 문화적 정체성을 창출하는 장소이기도 한다.

따라서 이 연구는 통성촌락 주민의 묘지 구성방식과 사회관계의 배열 양상, 그리고 문화적 실천을 그 출발점으로 삼으면서 다음과 같은 내용에 관해 접근한다. 첫 번째 단계에서는 조사지의 묘지가 어떻게 매장자의 사회관계, 상하, 좌우의 우열관계를 드러내는지에 관해 이해한다. 두 번째로 유교의 不朽的 靈魂觀과 죽음의 공간이 어떻게 관련되어 있는지를 상례과정과 死者의 시신에 해한 주민들의 인식을 통해 이해하고자 한다. 세 번째로 주민들의 사회적 거리와 음택 • 양택의 공간적 관련성을 제시하고자 한다. 네 번째 단계에서는 묘지 장식물을 통해 양반의 사회 - 문화적 실천방식을 드러내고자 한다. 이와 같은 내용을 부각시키려는 작업은 동성촌락 주민들이 묘지에 대해 갖는 관념과 주민의 이주과정, 종족의 분파과정, 묘지의 배열방식, 그리고 양반으로서의 사회 • 문화적 기반 등을 포괄적으로 이해하기 위해서이다.

언급한 내용을 분석하기 위해 필자는 묘지공간의 물리적 형태와 그 규모 및 분포양상, 그리고 그 사회 • 문화적 특징을 관찰 • 기술한 경북 청도군 이서면 신촌(안)의 민족지적 자료를 이용하였다.



This study aims at exploring the construction of a tomb, aspects of arranging its social relationships and the cultural practice of the lineage village. To achieve these aims, this study attempts to expose how tombs in the research area are arranged according to the social, hierarchical relationships of the buried person. Furthermore, this paper reveals how the Confucian doctrine of the immortality of the soul is related to the space of the dead through the funeral procedure and the villagers' perceptions towards the corpse. In addition, this paper aims at exposing the social, cultural practice of the yangban class during the Yi dynasty. In so doing, I believe that we can comprehensively understand the conception of the residents living in the lineage village towards the tombs, the process of residents' migration into the village, the process of divisions from a dan, the arrangement of a tomb and the social, cultural foundation of the yangban class. The results of my research in the village of Sinchon-ri, Cheongdo-gun, Gyeongsangbuk-do, in which the cultural practice of the descendants of noron adherents was put into practice, are as follows:

Firstly, the residents' conception towards death and the spatial construction of a tomb in the research area does reflect the Confucian value system; that is, the Confucian doctrine of the immortality of the soul is in favour of the interment of the dead over the cremation of the corpse. In addition, the social order of house and a clan corresponds to that of the dead.

Secondly, the residents in the village constructed the tomb not only as the burial site of the dead, but also in accordance with social relations based on genealogy. The tombs in the mountainous area are not only regarded as the places to which the dead should return, but also reflect their social relationships as "home". For a member of the lineage villagers, to be interred within the boundary of the burial site is just like to return his house with emotional satisfaction. Thus, the descendants construct the space of a tomb for the dead in order to restore and to extend their social, cultural vitality. In addition, converting genealogical relationships into the renewed social space, the descendants imprint the history of memories about the dead in space. In so doing, the residents consider the tomb to be more than the final resting house for the dead, and they bestow the continuity of lineage upon the dead and their descendants by evoking social vitality and a sense of friendliness, and by transmitting domestic cultures to their descendants.

Thirdly, the space of the dead consists of the same space of the living as a community. Generations after generations, those descendants who constructed tombs close to their residential area or their village structured a total order in space by putting the history of death into practice. The shape of the burial mount, the relative degree of intimacy among lineal branches, the degree of consanguinity, rituals dividing each lineal branch, a social class and social power have all contributed to the spatial construction of the tombs. The tombs coexistent with the village society of the descendants as the social, cultural space of the dead play a significant role in creating the social position, history and collective consciousness of a house. At the same time, the tombs constructed in space in accordance with the existent social order and relationships between ancestors and descendants are places for representing the necessary memories of the social, cultural practice of the yangban which differentiate themselves from other local residents by means of the ornaments of the tombs.
ISSN
1226-0568
Language
Korean
URI
http://hdl.handle.net/10371/79281
Files in This Item:
Appears in Collections:
College of Social Sciences (사회과학대학)Institute of Cultural Studies(비교문화연구소)비교문화연구비교문화연구 vol.08 no.1/2 (2002)
  • mendeley

Items in S-Space are protected by copyright, with all rights reserved, unless otherwise indicated.

Browse