묘지의 공간구성과 사회관계의 배열 : 신촌의 사례 In case of Sinchon = The Spatial Construction of a Tomb and Its Arrangment of Social Relationships

다국어 초록 (Multilingual Abstract)

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's 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 clan, 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's 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 "me."or 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 Com other local residents by means of the ornaments of the tombs.

목차 (Table of Contents)

• 1. 사회·문화공간으로서의 묘지
• 2. 조사지 주민의 世系와 묘지의 공간구성
• 3. 영혼관과 죽음의 공간
• 4. 음택과 양택
• 5. 명당 관념과 묘지 장식물
• 6. 맺음말