중앙아시아 고려사람의 공동묘지에 나타난 문화 정체성

Abstract

This paper intends to research how the cultural identity of Koryo Saram (referring to Central Asian-Koreans) has been expressed through public cemeteries in Central Asia. Koryo Saram, who have been living in many countries in Central Asia within diverse ethnics and cultures, have suffered various hardships, including forced relocation and discrimination as settlers from a “hostile” country. However, public cemeteries were beyond the reach of political or administrative control, which meant that Koryo Saram could use them to maintain their cultural identity and pass it on to subsequent generations. Koryo Saram tried to maintain the Korean tradition of making a mound over a grave, but such mounds gradually disappeared from the 1950s due to climatic and geographical conditions in Central Asia. Concrete-covered graves replaced the Korean-style mounds and iron fences were erected in cemeteries. From the early days of their relocation to Central Asia, Koryo Saram built tombs facing south and placed the deceased in a wooden coffin, unlike other peoples in the region. At first, they established mosaic tombstones made with concrete, but these were gradually replaced by marble tombstones. As for their names, Koryo Saram kept their Korean family names while adopting Russian given names. By using Russian given names, Koryo Saram in Central Asia were influenced by the Russian name system. This practice grew stronger with the disappearance of the first-generation of people who used Korean as their first language and knew Chinese characters well. Through Korean traditional holidays such as Chuseok and other meaningful occasions like Hansik, Koryo saram maintained their cultural identity by paying homage to their ancestors at public cemeteries. Other important elements of the cultural identity of Koryo Saram in Central Asia include the performance of ceremonial rituals for the god of the earth；the preparation of babimuri (steamed rice in a bowl of water)；Korean table setting；bowing to one’s elders and at ancestors’ tombs；the partaking of sacrificial food and drink (eumbok)；and Bungmangsan (a term referring to the afterworld, i.e., tombs).