문화적 폭력으로서의 아모스의 마르제악과 한국 명품문화 연구 – 피에르 부르디외의 아비투스 개념을 중심으로 -

Abstract

In this study, first of all I try to interpret the phenomenon of 'Marzeah' in the Amos 6:4-7 that was a social group enjoying luxury life culture of highest elite class in the B.C. 8th century when Israel experienced economic prosperity, political stability and cultural development than ever before. And then I will also analysis the 'luxury consumption culture' of South Korea nowadays as a kind of cultural discrimination desire. After that, I suggest a new paradigm of church community as a 'counter culture' or 'cultural communicative field' that can overcome the mechanism of cultural violence of deepening the social polarization and discrimination. In order to interpret and analysis these two phenomena, I borrow the tool of method from Pierre Bourdieu, a France sociologist, who developed the theory of class distinction of cultural level and especially made the sociological term of 'habitus.' His theory of social stratification based on aesthetic taste in his 1984 work Distinction. From his theory, I found the 'Marzeah' as a cultural strategy of highest elite class discriminating their social status from lower peasant class and sustaining their obtained political power by luxury life style. At the same time, Korean Luxury consumption phenomenon is also interpreted as a cultural class desire for gaining more high social status and a cultural discrimination from other people who could not get a cultural capital because of lacking economic power. These two cultures should not any longer be interpreted as an irresponsible and self-indulgent luxury life of high class people disregarding poor and suffered people. Rather, these cultural life or taste can be invisible means of social stratification and cultural discrimination, therefore it becomes a cultural violence, as Bourdieu points out, a symbolic violence. In conclusion, I suggest the alternative community to overcome cultural violences like Marzeah and Korean Luxury Consumption culture that deepening the social gap higher cultural class and lower cultural one. I focus on the church community. Because the church as a cultural community consists of various people from different economic, political, and cultural background, so it has a possibility to communicate and integrate between higher culture and lower culture. In order to be a cultural field of social communication and integration, church have to constantly pursue the 'open society' that accept members from different social background and various cultural taste, and can make a space to communicate among them freely.