조선시대 여성 신분에 따른 귀신 형상화 방식의 차이

Abstract

The objective of this study is to examine how women of different statuses are embodied into ghosts after their death throughout the Sino-Korean narrative, such as Pilgi, Yadam, and Jeon-gi, during the Joseon Dynasty. By doing so, this study tries to re-appreciate the literary meaning and function of female ghosts. Although he number of female ghosts increased in the Joseon Dynasty and they have various statuses different from the male ghost, a study on the different statuses of female ghosts does not exist yet. In the case of the upper-class female ghosts, it seems that they are perceived as positive and friendly beings and are respected by males. These upper-class female ghosts seems to face the equal ‘intact death’ as male ghosts and are authorized to appear in this world. Moreover, those who faced ‘wrongful death’ tend to be idealized as they pursue spiritual and moral ideals rather than pursue vengeance. The description of the appearance of these upper-class female ghost usually does not have any trace of physical damage or death, which reconfirms their tendency to be embodied as idealized beings. However, the upper-class women are in fact depicted as inferior beings that serve the male-dominated system even after their death. The power of the upper-class female ghosts is one step lower than that of the male ghosts, and the ‘real’ desire of the female ghosts is not well described in the contents of the narrative. In addition, the description of the female ghosts’ idealized appearance confines them within the boundary of confucian morality. If any notable physical damage were to found in an upper-class female ghost, it would be to highlight her fidelity. As a result, serious and critical contemplation on the life and death of female ghosts began to diminish towards the late Joseon Dynasty. On the contrary, the middle and lower-class female ghosts tend to be consumed as entertainment by evoking male writers and readers’ interest. Their body is ‘carelessly’ described or told and portrayed. In spite of that, these middle and lower-class female ghosts secure their own identity. The reason for their appearance is explained in connection with the reason for their death; they mainly appear in this world to have their revenge on those who drove them to death. Accordingly, the middle and lower-class female ghosts are introduced as ghosts with destructive power to create cracks in the existing system. Of course, the characteristics of their desire are clearly suggested in the contents. Such results derive from an attempt to make male be on guard among themselves or reflect on themselves and also from an intention to make men look out for women in their family. Also, the stories of middle and lower-class female ghosts embrace men’s perception that considers the middle and lower-class women as ‘threatening’ beings that exist out of the system and also the resentment of the middle and lower-class women embedded in the stories. It is assumed that the narrative of the middle and lower-class female ghosts could be continuously enjoyed until the late Joseon Dynasty with such dynamics.