한국 죽음문화의 변화와 그 의미―2000년대 이후를 중심으로― (The Change of Korean Death Culture and Its Meaning: A Focus on the Post-2000s Period)

서지정보

· 발행기관 : 한신대학교 종교와문화연구소
· 수록지 정보 : 종교문화연구 / 31호 / 161 ~ 185페이지
· 저자명 : 송현동

초록

본 논문은 2000년대 이후 한국 죽음문화의 변화와 그 의미를 고찰하고 있다. 연구 결과를 요약하면 다음과 같다. 첫째, 한국사회의 죽음문화 담론은 1990년대 이후 화장문화운동이 전개되고 2005년 화장률이 50%를 넘어서면서 웰다잉으로 변화하기 시작했다. 둘째, 전통사회에서 한국인들은 죽음의 문제를 극복하기 위한 다양한 종교적, 민속적인 죽음의례를 수행하고 있었다. 이러한 죽음문화는 현재 진행되고 있는 웰다잉 담론에 도움이 될 것으로 보인다. 셋째, 종교계의 웰다잉 논의에 대한 비판적인 성찰이 필요하다는 점이다. 현재 진행되고 있는 웰다잉 논의가 주로 죽음을 처리하기 위한 좋은 조건 만들기와 웰다잉 가이드라인 및 매뉴얼 작성에 집중되고 있기 때문이다. 본 논문을 통해서 알게 된 사실은 죽음 문제에 대한 종교계의 영향력이 약화되고 있다는 사실이다. 한국의 장례는 종교의 죽음관과 무관하게 화장으로 진행되고 있으며, 웰다잉과 같은 논의는 의료계와 국가의 보건의료 정책, 시민운동의 차원에 진행되고 있다. 한국의 종교계는 죽음문화 변화 과정에서 죽음의례를 어떻게 수행할 것인가에 대한 구체적인 논의도 부족했다고 판단된다.

영어초록

The purpose of this paper is to examine the changes of Korean death culture since the 2000s and its meaning. For the purpose of the study, the paper firstly examined the discussion on the cosmetic culture movement and the well-dying discourse in Korea society. Next, the paper studied the significance of the culture surrounding death and mourning that has changed in the context of the traditional culture of death, followed by the analysis of the changes in the Korean culture surrounding death as well as their significance in light of their religious ties.
The findings may be summarized as follows: First, the discourse on the culture of death in Korean society began with the cosmetic culture movement after the 1990s. When the rate of cremation exceeded 50% in 2005, the discourse steered toward well-dying. The religious circle had initially opposed cremation but has slowly changed their attitude to acquiescence over time, taking a relatively positive stance on the social discourse on well-dying.
Second, Koreans have developed various cultures as a way of overcoming death. In Korea, there are wide-ranging death rituals, including Sangrye(funeral rites) and Jesa(ancestral rituals) from Confucianism, the 49th-day funeral ritual and Cheondoje(sending off of spirits) from Buddhism, a requiem mass from Catholic Christianity, and Haewongut(sending off of spirits) from shamanism. Folk games such as Dashiraegi in Jindo, especially the ritual involving an empty coffin on the eve of carrying the coffin out, are also a form of funeral ceremony. Korean death rituals deal with the problems of death alongside the problems of life for those who are left behind. These traditions suggest that well-dying should be less about death but more about life.
Third, it is imperative to critically examine the religious circle’s discourse on well-dying. While the debate on well-dying has been concentrated mainly on creating a climate in which to deal with death and developing a guideline for well-dying to date, it is necessary to pay more attention to the discussion of the culture of well-dying that also covers the significance and functions of death rituals in the future.
During the course of conducting this study, it was found that the influence that the religious circle in Korea has on death is growing weaker. Today, many choose cremation regardless of their religious view on death, and the discussion on well-dying is undertaken in light of the healthcare and medical policies adopted by the medical circle and the state. On the contrary, the religious circle has not had sufficient discussion on death rituals while the culture of death was undergoing changes.

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