산후조리원에서의 산후조리 민속의 지속과 변용

노무라 미찌요(Nomura Michiyo) 한국민속학회 2016 韓國民俗學 Vol.63 No.-

본 연구는 전통적 산후조리가 상업시설인 산후조리원과 결합된 결과 어떻게 지속 또는 변화되었는지 밝히기 위해 산후조리원에서의 현지조사를 수행하여, 그 결과를 민속지적 기록으로 남김과 함께 산후조리원에서 실천되는 산후조리 민속의 지속과 변용에 대해서 고찰하고자 하였다. M산후조리원의 사례로 볼 때, 현대 산후조리원에서 이루어지는 산후조리는 서양의학에 근거하여 신생아와 모유수유의 관리를 받지만, 산후조리 자체에 대한 전문적 서비스를 받을 수 없었다. 또한 산모들은 몸 보온에 대한 금기를 잘 실천하지만 그 외 사항들은 산후조리원의 상업적 사정과 바쁜 모유수유로 인해 잘 실천되지 않았으며, 전통적 산후조리 요소들 중 속신적 요소들 또한 잘 실천되지 않았다. 이와 같이 산후조리가 과학적으로 해명되지 않은 상태이고 산후조리원의 전문성이 부족한 실정에도 불구하고 계속해서 현재까지 운영되고 있는 것은 산후풍에 대한 두려움이 뿌리깊이 남아 있기 때문이라고 볼 수 있다. 그중에서도 본문에서는 산후조리의 잘하고 못함을 좌우하는 요소가 보온 즉, 찬 기운 피하기에 있다는 점을 살폈다. 산후조리원에서 제공하는 서비스와 상관없이 산모들이 보온을 자발적으로 실천하기 때문에, 산후조리가 잘되고 있다고 생각하게 되어 산후조리원의 운영방식과 존재가치에 대해 의문을 가지지 않은 것으로 보인다. 산후조리를 잘 못하면 산후풍에 걸린다는 믿음이 있는 한 산후조리 민속과 산후조리원이라는 상업시설은 지속될 것으로 생각된다. This study aims to clarify the continuance and variation of Korean traditional postnatal care combined with modern postpartum care centers that are commercial facilities. Particularly, by carrying out a field survey on postpartum care centers, this study investigated the continuance and variation of Korean traditional postnatal care conducted in current postpartum care centers, while leaving the results as an ethnographic record. Considering the case of M Postpartum Care Center, this study found that in modern postpartum care centers, mothers are provided with western medical science-based newborn infant and breastfeeding care, but they are not given professional services about postnatal care itself. Besides, it was found that mothers mostly complied well with the contraindications regarding body temperature, but they were hardly able to keep the rest of them because of the commercial circumstances of the postpartum care center and their busy breastfeeding activities. Out of all of the Korean traditional postnatal care elements, they do not really practice folk-belief elements, either. In consideration of such a circumstance, it was found that since mothers mostly believed that inadequate postnatal care will lead to postpartum syndrome, the folk-belief elements depended on keeping the mothers’ body temperature warm and avoiding a cold atmosphere. However, most mothers voluntarily practiced keeping their body temperature warm, regardless of all the services they were given by the postpartum care center, further making them believe that they were provided with good postnatal care and they had no doubt about the management methods and necessity of postpartum care centers. When postnatal care was not scientifically explained, commercial facilities called “postpartum care centers” appeared and they still operate at present. It is because mothers have a deep fear of suffering from postpartum syndrome. As long as they believe that inadequate postnatal care will lead to postpartum syndrome, it seems that Korean childbirth customs and modern facilities referring to themselves as “postpartum care centers” will continue to exist.

한국 산속(産俗)의 변화 과정 탐색을 통한 유아교육적 의미 고찰

김은주(金銀柱),전정미(全貞美) 서울대학교 교육연구소 2012 아시아교육연구 Vol.13 No.3

산속은 잉태하기를 비는 것에서부터 아기가 태어나 만 일년이 되는 돌까지의 과정에 있는 기원, 금기행사, 의례, 주술 등을 포괄하는 민속을 말한다. 본 연구는 한국 전통사회의 산속이 과도기와 현대를 거치며 어떻게 변화되어 왔는지 살펴봄으로써 산속의 의미를 유아교육적 관점에서 재탐색하고자 하였다. 이를 위해 본 연구에서는 전통사회, 과도기사회, 현대사회의 산속의 변화 과정을 기자속, 산전속, 산후속, 육아속으로 나누어 고찰하였다. 우리나라 전통사회 산속은 자연의 순리에 순응하면서 매 순간순간 마음을 다하는 방식으로 이루어져왔다. 과도기사회에서는 혼란스러웠던 시대 상황을 반영하여 가정 형편에 따라 다양한 형태의 산속이 행해져왔으나, 전통사회의 산속 문화를 크게 거스르지 않고 있었다. 이에 비해 현대사회의 산속은 과학과 의학기술의 발달로 인한 합리성과 논리성에 대한 강조로 인해 전통사회의 산속은 미신으로 치부되거나 필수가 아닌 선택 사항으로 전락하였다. 이로 인해 산속을 통해 계승되어온 전통사회의 생명존중이나 자녀양육에 대한 정신적 가치마저 단절되고 있는 실정이다. 본 연구를 통해 서양식 교육방법에 치중하고 있는 한국 유아교육에 우리나라 전통 산속의 육아 지혜가 스며들 수 있는 초석이 되기를 기대해본다. Custom of childbirth is Korean traditional custom of childbirth ranging from praying for pregnancy, wishing for the health of a baby till the first birthday party of the baby, taboos, ceremonies, and a charm. This study aimed at finding out the meaning of Korean traditional custom of childbirth by investigating how custom of childbirth has been changed during the modernization process of the traditional society, and making preliminary data to secure the continuity of educating childhood educational institutes and families. In order to achieve these goals, this study took consideration of the changing process of custom of childbirth in the modern society by classifying it into custom of pregnant praying, custom of prenatal caring, custom of puerperium caring, and custom of childcare. Korean traditional custom of childbirth had been practiced appropriately in line with the order of life, following the laws of nature. During the transition period, custom of childbirth had been practiced in various forms reflecting the situation of each family and the chaotic period. However, the practices were not totally different with traditional custom of childbirth. While, traditional custom of childbirth is being discounted as an old wives’ tale or considered as an option rather than a mandate as rationality and logicality become more important thanks to the development of science and medical technology. This made people cut traditional spiritual values like respect for life and child bearing which had been inherited in custom of childbirth. This study would be a corner stone to learn the wisdom of child bearing in Korean traditional custom of childbirth in a situation where too much child-bearing information makes families confused and only the western educational methods are considered as important.

산후조리원 재실자 피난안전을 위한 보행속도 측정에 관한 연구

김태형(Taehyeong Kim),김윤성(Yunseong Kim),이유림(Yoolim Lee),손연희(Yeonhee Son),권영진(Youngjin Kwon) 한국방재학회 2024 한국방재학회논문집 Vol.24 No.3

한국과 우즈베키스탄의 산속(産俗) 문화 비교 연구

투라예바 딜푸자,이수진 한국문화융합학회 2019 문화와 융합 Vol.41 No.3

The purpose of this study is to compare childbirth customs in traditional Korean and Uzbekistan culture. Even though Korea and Uzbekistan are geographically far apart, they remain a part of Asian civilization. Having been influenced by Chinese culture, these two distinct cultures retain some cultural similarities, such as in childbirth. Childbirth customs are inherited from our ancestors via learned lifestyles and beliefs. Childbirth customs in Korea and Uzbekistan favor patriarchal family systems, displaying a typical preference for sons over daughters. By comparing the childbirth customs between Korea and Uzbekistan, we can appreciate the national and social characteristics of the two countries. This paper examines the backgrounds from which the childbirth customs of these two countries have emerged. In Korean culture, where Confucianism was highly influential, a preference for boys emerged conspicuously in the 16th century. Uzbekistan as well, because of its unique location at the crossroads of an ancient trade route, the Silk Road, coupled with an extensive history of invasion from foreign forces, developed a cultural preference for boys. Thus, both countries have formed patriarchal family structures with boy preference customs. Given this social structure, both societies have formed various traditions that emphasize a desire to bear sons. This paper examines the childbirth customs of both societies by categorizing them as a ‘wishing-baby custom’, ‘before-childbirth custom’, or ‘after-childbirth custom’. In both societies, women who want to conceive a son pray to certain objects through different methods of prayer. For example, Korean women would pray to trees, mountain gods, Buddha, or rocks with the belief that these practices would help them conceive a son. A Korean woman may also steal samsinsang, inner clothes, or red pepper from a woman who has already given birth to a son and weave these materials into an exorcistical rope. Uzbekistan women believed that, if a woman went under the legs of a woman who had given birth to many children, she would also have a baby. Despite differences in the method pursued, both societies share common customs associated with the desire of having a baby, often by interacting with other women who have already given birth. When considering before-childbirth customs, there are some practices surrounding food consumption that are prohibited or highly discouraged for pregnant women in both societies. In Korea, chicken, terrapin, rabbit, ginger, garlic, and octopus are discouraged for pregnant woman. In Uzbekistan, camel and rabbit are prohibited meats. Despite the differences in the types of food that are prohibited for pregnant women, both societies share the implicit understanding that what pregnant women see, hear, eat, and feel may directly impact her fetus. This manifests to the prohibition of particular foods and behaviors that are culturally situated. For after-childbirth customs, both societies cultivate perceptions that, immediately after giving birth, women should be blocked and protected from external invasion or vicious energy. In Korea, the exorcistical rope containing red pepper, pine tree branch, charcoal, etc. was placed across the front door of the house, and was believed to block outsiders from entering the house where the woman and newborn baby resided. In Uzbekistan, there is a similar rope ritual that contains a knife. By comparing the childbirth customs of Korea and Uzbekistan, this study examines the traditional cultural practices surrounding childbirth customs. A strength of this study is that it has the potential of facilitating a mutual understanding between the two cultures and their respective social relations.

조선후기 왕실의 출산문화에 관한 몇 가지 실마리들 : 장서각 소장 출산관련 ‘궁중발기[宮中件記]’를 중심으로

김지영(Kim Ji-young) 한국학중앙연구원 2010 장서각 Vol.0 No.23

이 논문은 장서각에 소장된 왕실 고문서인 ‘궁중발기’의 자료적 가치에 주목하고, 순종 출산관련 발기의 내용을 분석하여 조선시대 왕실의 출산문화에 관한 몇 가지 실마리를 제시하고자 하였다. 이를 위하여 우선 궁중발기를 이용한 기존 연구들의 성과와 경향을 살폈다. 그리고 장서각에 소장된 왕실 출산관련 궁중발기 자료를 정리하고, 자료적 특징과 의의를 밝혔다. 또한 순종 출산관련 발기를 하나의 분석사례로 삼아, 19세기 중반 왕실 출산문화의 일면을 드러내고자 하였다. 궁중발기는 왕실사람들의 일상생활을 실질적으로 도왔던 궁녀들이 직접 작성한 왕실의 생활문서이다. 지금까지 복식사, 음식사, 민속학 분야를 중심으로 왕실의 식생활, 의생활, 신앙생활의 일면을 밝혀주는 자료로 이용되었다. 궁중발기는 주로 19세기에 왕실의 여성이 한글로 작성한 왕실고문서라는 사료적 지위 때문에, 역사학자들이 상대적으로 소홀히 다루었던 자료이기도 하다. 본 논문에서는 조선시대 왕실의 출산과 관련하여 새로이 주목해야 할 자료로 19건의 왕실 출산관련 궁중발기를 정리하였다. 이를 인물별로 살펴보면, 헌종 출산관련 발기가 1건, 순종 출산관련 발기가 15건, 영친왕 출산관련 발기가 3건이다. 내용별로 살펴보면, 헌종과 영친왕 출산관련 발기는 모두 신생아의 의복과 관련된 것이다. 순종 출산관련 발기 15건은 산실청관련 발기가 2건, 출산 후 삼일부터 돌까지 왕실의 産後俗에 관한 발기가 13건이다. 그리고 왕실의 출산과 양육을 직, 간접적으로 도왔던 사람들에게 하사한 음식과 물건, 돈에 관한 것들을 기록하고 있다. 순종 출산관련 발기는 왕실 출산에 직접적으로 수고하여, 음식, 물건, 돈을 하사받은 사람들과 순종의 탄생을 축하하며 축하금이나 물건을 준 왕실 가족과 친인척들, 그리고 왕실에서 만든 미역국이나 백일병을 나눠먹은 사람들을 기록하고 있다. 이를 통해 왕실 출산을 실질적으로 도왔던 사람들 사이의 역할과 위계관계를 밝히고, 19세기 왕실의 가족구성과 친족관계, 사회적 관계망을 구체적으로 파악할 수 있었다. This study tries to provide some clues to the childbirth culture of the Joseon royal family. For this, it notices the historical value of the old documents ‘Gungjungbalgi’ and analyses the documents of them that are related with the birth of the king Sunjong(純宗). I expect it to help reconstruct the childbirth culture of Joseon royal family in the mid-19th century. The ‘Gungjungbalgi’ are the kind of lists written in Hangul(Korean alphabet) by court ladies who are the attendants to the royal family members. We can get a sense of everyday life of the royal family through them. Up to now, Gungjungbalgi have been used as historical materials that show the royal family’s daily life about foods (食), costumes(衣) and beliefs(信仰) etc. But as they are the old documents written in Hangul, most of Historian have somewhat neglected them. This study have sorted out nineteen documents of Gungjungbalgi from the Jangseo-gak library which are related with the births of the royal family. There is one of them that contains the birth of the king Heonjong(憲宗), fifteen the birth of the king Sunjong and three the birth of crown prince Yeong wang(英王). It is through the documents which deal with the birth of the king Sunjong that we can clearly see all the process from his pre-birth to his first birthday. The documents refer to the people who received foods, money and stuffs for the works that they had done to help the birth of the king Sunjong. And the foods, money and stuffs given to those people are from the royal family members and its relatives. The documents also get a list of the people who received seaweed soup and a cake given to the one hundredth day. We can concretely understand the roles of and the hierarchy system among the people who are related with the birth and child care in the royal family. We can also see the family structure, the kinship system and the social networks in the royal family in the mid-19th century. I want this study to help us understand the fact that the birth as human behavior is the cultural construction in specific community and so, in order to concretely interpret the behavior, we should be able to go beyond each separate knowledge and thin descriptions into the childbirth system that is whole and integral.

한국과 몽골의 산속 비교 연구

떠르지재벤,구사회 한국문화융합학회 2016 문화와 융합 Vol.38 No.6

The study analyzes common and different points of Sansok in Korea and Mongolia by classifying it into Gijasok, Sanjeonsok and Sanhusok. From the past, Sansok is a tradition that contains ancestral ritual on the lifestyle and belief of each nation. It is confirmed that Sansok in Korea and Mongolia reflected national characteristics, national identity, social structure and idea. The birth ritual in Korea has many contents on dream of the forthcoming conception of a baby as a key of Sanjeonsok as well as Gijasok like Chiseong. To the contrary, it was Sanjeonsok in Mongolia that has many taboos related to foods and behaviors of pregnant women. Both Korea and Mongolia are Gijasok having a notion of preferring a son to a daughter. As Sanhusok, in Korea the symbols of boy and girl were separated, but in Mongolia, it was not identified. Yukasok focuses on various events for children in both countries and the presents for event were different. In the birth ritual in Korea, child name was used to be devised in a humble name to protect child from Yeoksin. It was similar at Mongolia and they used to name the child in the name of animal or plant in a bizarre or horrible term. This study could find the affinity of both cultures by comparing culture of Sansok in Korea and Mongolia.