전북 임실군의 1950년대 유교적 친족관계와 심성: 삼계일기 를 중심으로

Abstract

This paper analyzes how kinship and related mentalities existed during 1950s in Imsil County, Jeonbuk Province, through Diary of Samgye. The diary shows that there were very strong Confucian patrilineal system and mentalities in Imsil County during the 1950s. In these mentalities, father as the legal head of family is the center of his family. He represented the family, controlled and managed his family, continued his ancestors’ linage, and mediated his family to his clan. Mother, in contrast, was described as the warm carer of family members, especially children, as the person who do domestic works, but no continuation of ancestors. Thus, she was a spiritual outsider. The writer of the diary described not his place where he lived but the place of Big House(큰집, the house of his elder father) where his close patrilineal relatives were living and the tombs of close patrilineal ancestors were located nearby as his home-village(고향). The mentalities of home-village was not based on the place where he was born or raised, but on the place where his patrilineal identity is located. It also shows the perspective that he is an integral part of the patrilineal lineage and this patrilineal community is the central site of his worldview. In his diary, the description of matrilineal relatives is very scarce. Only one or two times, his mother’s father, his mother’s sister’s daughter, his mother’s brother’s daughter and son were mentioned. On the contrary, almost all description on relatives focused on patrilineal relatives. The diary mentioned ancestors very often upto the fifteenth generation of ancestors in patrilineal side. But no ancestors except his mother’s father in matrilineal side and none in his wife’s side. In patrilineal side, he mentioned many distant relatives as big-father(대부), big-mother(대모), or uncle(아저씨). They are distant patrilineal relatives but higher-up in generation of kinship tree. He participated very often in various patrilineal ancestral rituals at home, at tombs, and at shrine, but rarely in matrilineal or wife’s sides. It shows that he was living with very strong patrilineal and patriarchal mentalities. But his diary also shows some seeds for the change of his patrilineal mentalities. When there were some conflicts with his patrilineal kin, he raised questions about whether his close relationship and dependence on patrilineal relatives is valid or not.