A Study on the Cremation Status of Public Cremation Facilities By Jurisdiction Area and Outside of the Jurisdiction Area Targeting Users of E-Haneul Funeral Information System in Jeollabuk-do

Jae-sil Choi,Jeong-lae Kim 한국인터넷방송통신학회 2021 Journal of Advanced Smart Convergence Vol.10 No.3

We present following research summary and implications through the analysis of the research. First, the before the opening of public cremation facilities compared to new opening of those, the number of the corpse cremation increases to annual average of 5.5% of the rate, and it has a positive effect on increasing rate of the cremation. Therefore, a policy of expanding the supply of public cremation facilities should be pursued to improve cremation rate in the area of uninstalled public cremation facilities. Second, the before the opening of public cremation facilities compared to new opening of those, the number of the corpse cremation has increased to the annual average 3,623 people(56.9%) at jurisdiction area, while it has decreased to 949 people (28.3%) at the out of the jurisdiction area. The active efforts and building the funding expansion should be made to establish public cremation facilities of the central and local governments to improve convenience of the use of public cremation facilities. Third, since the before and after opening of public cremation facilities at Jeongeup City lead to great effect on demand of jurisdiction area and out of the jurisdiction area, the cremation demand should be reduced through the supply expansion of public cremation facilities and differentiation strategy to control cremation demand at the out of the jurisdiction area, focusing on metropolitan areas with high cremation demand, such as metropolitan areas or metropolitan cities.

A Study on the Cremation Status of Public Cremation Facilities By Jurisdiction Area and Outside of the Jurisdiction Area Targeting Users of E-Haneul Funeral Information System in Jeollabuk-do

Choi, Jae-sil,Kim, Jeong-lae The Institute of Internet 2021 International journal of advanced smart convergenc Vol.10 No.3

We present following research summary and implications through the analysis of the research. First, the before the opening of public cremation facilities compared to new opening of those, the number of the corpse cremation increases to annual average of 5.5% of the rate, and it has a positive effect on increasing rate of the cremation. Therefore, a policy of expanding the supply of public cremation facilities should be pursued to improve cremation rate in the area of uninstalled public cremation facilities. Second, the before the opening of public cremation facilities compared to new opening of those, the number of the corpse cremation has increased to the annual average 3,623 people(56.9%) at jurisdiction area, while it has decreased to 949 people (28.3%) at the out of the jurisdiction area. The active efforts and building the funding expansion should be made to establish public cremation facilities of the central and local governments to improve convenience of the use of public cremation facilities. Third, since the before and after opening of public cremation facilities at Jeongeup City lead to great effect on demand of jurisdiction area and out of the jurisdiction area, the cremation demand should be reduced through the supply expansion of public cremation facilities and differentiation strategy to control cremation demand at the out of the jurisdiction area, focusing on metropolitan areas with high cremation demand, such as metropolitan areas or metropolitan cities.

A Study on the Using State of Cremation Facilities in Each Jurisdiction Area and Outside of the Jurisdiction Area Targeting Users of Online Cremation Reservation Service in Funeral Information System in the Capital Area

최재실,김정래 한국인터넷방송통신학회 2019 Journal of Advanced Smart Convergence Vol.8 No.2

On the basis of 2017, the cremation rate in capital area was 89.0% which was much higher than the national average cremation rate(84.6%). Due to the short supply of cremation facilities in accordance with the increased number of cremation cases every year, the demand for cremation from the residents outside of the jurisdiction area with no cremation facilities was increased, so that the residents in the jurisdiction area had difficulties in using the Online Cremation Reservation Service in Funeral Information System. Thus, this study aims to make suggestions for policies as follows.First, on the basis of 2017, the demand-supply rate of cremation facilities in Gyeonggi-do was 139.4%, which means that the demand for cremation largely exceeds the ability to supply cremation. Therefore, first, in the level of Gyeonggi-do, the expanded supply of cremation facilities should be induced by carrying forward policies such as financial support to the basic local governments installing cremation facilities and expansion of incentives support to the residents of regions attracting cremation facilities. Second, it would be necessary for the central government to expansively conduct the support standard price and government subsidy rate(70%) for the new construction of cremation facilities and the establishment of cremation furnaces. Third, there should be some policies to decrease the inflow of residents outside of the jurisdiction area by raising the fee for using cremation facilities outside of the jurisdiction area of Seoul Metropolitan City and also expanding the application of a sliding scale of cremation hours.

A Study on the Using State of Cremation Facilities in Each Jurisdiction Area and Outside of the Jurisdiction Area Targeting Users of Online Cremation Reservation Service in Funeral Information System in the Capital Area

Choi, Jae-sil,Kim, Jeong-lae The Institute of Internet 2019 International journal of advanced smart convergenc Vol.8 No.2

On the basis of 2017, the cremation rate in capital area was 89.0% which was much higher than the national average cremation rate(84.6%). Due to the short supply of cremation facilities in accordance with the increased number of cremation cases every year, the demand for cremation from the residents outside of the jurisdiction area with no cremation facilities was increased, so that the residents in the jurisdiction area had difficulties in using the Online Cremation Reservation Service in Funeral Information System. Thus, this study aims to make suggestions for policies as follows.First, on the basis of 2017, the demand-supply rate of cremation facilities in Gyeonggi-do was 139.4%, which means that the demand for cremation largely exceeds the ability to supply cremation. Therefore, first, in the level of Gyeonggi-do, the expanded supply of cremation facilities should be induced by carrying forward policies such as financial support to the basic local governments installing cremation facilities and expansion of incentives support to the residents of regions attracting cremation facilities. Second, it would be necessary for the central government to expansively conduct the support standard price and government subsidy rate(70%) for the new construction of cremation facilities and the establishment of cremation furnaces. Third, there should be some policies to decrease the inflow of residents outside of the jurisdiction area by raising the fee for using cremation facilities outside of the jurisdiction area of Seoul Metropolitan City and also expanding the application of a sliding scale of cremation hours.

화장에 대한 교회법 규정

박희중 한국가톨릭신학학회 2019 가톨릭신학 Vol.0 No.34

사망한 시신을 장례하는 방식은 여러 가지가 있는데, 가톨릭교회는 부활 신앙에 입각한 신자들의 풍속과 고인에 대한 자연적 존경심을 바탕으로 매장을 교회의 관행으로 오랫동안 지켜왔다. 그러나 프랑스 혁명(1789년) 이후 근대에 이르러 가톨릭교회를 반대하는 이유로 매장된 시체를 파내어 화장하는 범죄가 발생하였고, 19세기에 유물론을 주장하며 교회에 대한 적개심을 가진 이들이 경제적이고 위생적 이유를 앞세워 화장을 주장하였다. 이들은 장례식에 결부된 교회의 영향력을 배척하는 동시에, 장례와 죽음과 매장의 신성한 의미를 속되게 하며 부활과 영생에 대한 신앙적 의미를 부정하기 위하여 교회의 전통적인 매장을 반대하고 화장을 주장하였다. 가톨릭교회에 반대하기 위한 악의적인 목적으로 화장을 주장하는 이들에 대하여, 1917년 교회법전에서 금지되었던 화장에 대한 규정들이 1964년 성무 심의회의 훈령 “De cadaverum creatione: Piam et constantem”에서 시신을 장례하는 한 가지 방식으로 화장을 동의하지 않지만, 그리스도교 교의를 반대하는 이유로 화장을 선택하지 않았다면 화장을 용인할 수 있다고 하였다. 육신의 부활에 대한 신앙과 화장이 양립할 수 없다고 가톨릭교회에서는 판단하지 않는다. 교회는 여전히 매장을 선호하고 있지만, 부활 신앙을 부정하거나 훼손할 목적이 아니라는 조건이라면 화장을 허용하여 왔다. 그러므로 현행 교회법 제1176조 3항은 “교회는 죽은 이들의 몸을 땅에 묻는 경건한 관습을 보존하기를 간곡히 권장한다. 그러나 화장을 금지하지 아니한다. 다만 그리스도교의 교리에 반대하는 이유들 때문에 선택하였으면 그러하지 아니하다.”라고 규정하였다. 그러므로 그리스도교의 교리에 반대하는 이유로 화장을 선택하였고, 죽기 전에 어떤 참회의 표시가 없었다면 교회의 장례식이 박탈되어야 하는 것이다. 다만, 합법적인 이유로 시신의 화장을 선택한 경우에는 교회는 화장을 금지하지도 단죄하지도 않는다. 이러한 영향인지는 몰라도 현대에 들어 가톨릭 신자들 사이에서도 화장을 터부시하였던 생각들이 빠르게 바뀌었다. 한국에서도 가톨릭 신자들의 화장에 대한 인식은 다른 국민들과 별반 다르지 않게 되는 수준에 이르렀다. 현실적으로는 매장에 따르는 어려움이 크게 증가하였고, 국가에 따라 매장 제도에 대한 법적인 제약도 화장으로 장례식의 변화를 유도하고 있다고 생각된다. 화장이 증가하면서 화장한 유골을 어떻게 해야 하는가에 대한 교회의 가르침이, 2016년 신앙 교리성에서는 훈령 ‘그리스도와 함께 부활하기 위하여(Ad resurgendum cum Christo)’를 통해서 등장하였다. 가톨릭 교회는 시신을 매장하는 관습을 선호하고 있음을 밝히고, 합법적인 이유로 시신의 화장을 선택한 경우, 사망한 신자의 유골은 거룩한 장소, 곧 묘지나 납골당 등에 보존하도록 하였다. 따라서 유골을 거주지에 보관하거나, 뿌리거나, 기념물 등에 넣어 보관하는 방식은 금지한다는 것이다. 사회적, 경제적, 위생상의 이유로 화장을 하는 경우라도 유골함을 성당이나 묘지가 아닌 자신의 집에 두거나, 강, 바다, 산 등에 뿌리는 산골 행위, 고인의 유골을 가공하여 목걸이 등 액세서리로 만드는 행위 등은 교회의 가르침에 위배되는 것이다. 그리하여 세상을 떠난 이들이 자신의 가족이나 그리스도교 공동체의 기도와 추모에서 배제되지 않기를 바라고 있다. 세상을 떠난... There are many ways to bury the dead body, and the Catholic Church has long kept its store as a church practice based on the customs of believers based on resurrection faith and natural respect for the deceased. However, in modern times since the French Revolution (1789), there has been a crime of digging out and cremating buried bodies for opposing the Catholic Church, and in the 19th century, people with hostility toward the church claimed cremation for economic and hygienic reasons. They opposed the church's traditional store and insisted on cremation to deny the religious meaning of resurrection and eternity, while at the same time rejecting the church's influence at the funeral. As for those who claim cremation for malicious purposes to oppose the Canon Law, the 1917 Regulations on cremation, which were banned in the Church's Law, do not agree with cremation as one way to bury the body in the Sacred Congregation of Holy Office “De Cadaverum Creation: Piam et Constantem” in 1964, but it is acceptable if cremation was not chosen for reasons against Christianity. The Catholic Church does not judge that the faith in the resurrection of the body and cremation are incompatible. The church still prefers stores, but it has allowed cremation on condition that it is not intended to deny or undermine the resurrection faith. Therefore, can. 1176 § 3 of the Canono Law, “The church earnestly encourages the preservation of the pious custom of burying the bodies of the dead on the ground. However, cremation is not prohibited. However, it is not the case if it was chosen for reasons against the doctrine of Christianity.” Therefore, they chose cremation for opposing the doctrine of Christianity, and if there were no signs of repentance before they died, the church's funeral would have to be stripped. However, if the cremation of the body is chosen for legal reasons, the church neither prohibits nor discourages cremation. These influences or not, the ideas that used to blow up cremation among Catholics in modern times have changed. In Korea, the Catholic Church's perception of cremation has reached a level that is little different from other people's. In reality, there has been a great increase in the difficulties of the store, and it is believed that legal restrictions on the store system, depending on the country, are also leading to changes in the funeral with cremation. The church's teachings on how to do cremated remains increased as cremation grew, and in the Congregation for the Doctrine of the Faith of 2016, the instruction 'Ad resurgendum cum Christo' appeared. The Catholic Church declared that it preferred the practice of burying bodies and, if for legal reasons, the remains of dead believers were to be preserved in holy places, such as graves and charnel house. Therefore, it is prohibited to store the remains in their residence, spray them, or place them in a monument. Even when cremated for social, economic and hygienic reasons, the practice of placing the remains in their own homes, not in cathedrals or graves, or scattering them on rivers, seas and mountains, or processing the remains of the deceased into necklaces and other accessories is against the church's teachings. Therefore, he hopes that those who died will not be excluded from the prayers and remembrance of his family or the Christian community. Promote prayers and memories for the dead of the family and the entire Christian community by burying dead believers in graves, cremating and burying them in graves, or keeping them in other holy places. And keep the resurrection faith that hopes to bring the body back to a new life.

A Study on the Using State of Cremation Facilities in Each Jurisdiction Area and Outside of the Jurisdiction Area Targeting Users of Online Cremation Reservation Service in Funeral Information System in the Capital Area

Jae-sil Choi,Jeong-lae Kim 한국인터넷방송통신학회 2019 Journal of Advanced Smart Convergence Vol.8 No.2

On the basis of 2017, the cremation rate in capital area was 89.0% which was much higher than the national average cremation rate(84.6%). Due to the short supply of cremation facilities in accordance with the increased number of cremation cases every year, the demand for cremation from the residents outside of the jurisdiction area with no cremation facilities was increased, so that the residents in the jurisdiction area had difficulties in using the Online Cremation Reservation Service in Funeral Information System. Thus, this study aims to make suggestions for policies as follows.First, on the basis of 2017, the demand-supply rate of cremation facilities in Gyeonggi-do was 139.4%, which means that the demand for cremation largely exceeds the ability to supply cremation. Therefore, first, in the level of Gyeonggi-do, the expanded supply of cremation facilities should be induced by carrying forward policies such as financial support to the basic local governments installing cremation facilities and expansion of incentives support to the residents of regions attracting cremation facilities. Second, it would be necessary for the central government to expansively conduct the support standard price and government subsidy rate(70%) for the new construction of cremation facilities and the establishment of cremation furnaces. Third, there should be some policies to decrease the inflow of residents outside of the jurisdiction area by raising the fee for using cremation facilities outside of the jurisdiction area of Seoul Metropolitan City and also expanding the application of a sliding scale of cremation hours.

붓다 시대의 다양한 장례법 고찰

조준호 ( Cho Joon-ho ) 세계불학원 2023 세계불학 Vol.- No.3

본고는 초기불교경전에 나타난 장례법 가운데 화장을 논의하였다. 이를 위해 초기 불교의 율장과 경장 등에 화장 다비가 어떻게 나타나는지를 살펴보았다. 불교 흥기 당시의 장례법은 대체로 화장, 수장, 매장 그리고 초장 또는 야장과 같은 네 가지 장례법으로 나타난다. 이러한 장례법은 모두 석가모니 붓다에 의해 비구들의 입적 시에 행할 수 있는 장례법으로 제시된다. 그렇지만 화장이 최선으로 권장되고 있음을 확인할 수 있다. 비구가 죽으면 시신을 길가나 시타림 등에 투기하는 것은 아니고 가능한 화장을 하라는 것이다. 붓다는 출가비구의 장례를 상황과 여건에 따라 화장 ⇨ 수장 ⇨ 매장 ⇨ 초장 또는 야장(野葬)과 같은 차선의 방법을 제시하고 있다. 출가자의 장례법에서 붓다는 화장의 한 가지 장례 방법만을 고집한 것이 아니다. 또한 초기경전에서 탑을 세울 수 있는 자격을 갖춘 존재는 첫 번째는 여래(如來), 두 번째는 벽지불(辟支佛), 세 번째는 성문(聲聞)들, 그리고 네 번째는 전륜성왕으로 나온다. 여기서 성문은 ‘완전한 열반’을 성취한 덕 높은 출가자만을 한정하는 경우로 보인다. 이렇듯 장례의식 후 탑을 세울 수 있는 경우는 모든 출가자에 해당하지 않는다. 이에 반해 일반 재가자는 화장의 경우에 기념탑까지 조성했던 사례가 나타난다. 붓다의 장례는 한역 『유행경(遊行經)』과 이에 상응하는 Mahāparinibbāna Sutta의 빠알리 경전에서 화장으로 나타난다. 여기서 붓다의 장례는 전륜성왕의 장례법에 준할 것으로 제시된다. 그리고 장례는 출가자가 아닌 재가자가 전담하는 것으로 나타난다. 또한 붓다의 다비식은 일종의 공양의식으로 축제처럼 묘사되어 있다. 이 때문에 이 같은 다비 전통은 현재에도 남아시아와 동남아시아의 불교국가에서 축제처럼 재연되고 있다. 또한 나라마다 다비의식의 규모나 내용이 약간 차이가 있다고 하더라도 『유행경』과 『대반열반경』에 나타난 부처님의 다비 화장은 불교가 전해진 모든 문화권의 화장 다비와 사리숭배의 근거가 된 것이다. 모든 불교국가에서 다비의식은 입멸자에 대한 최고로 경의를 표하는 장엄한 장례법의 표본이 된 것이다. Throughout human history, there have been many ways to dispose of corpses. Among them, cremation is one method. This paper discussed cremation among the funeral methods found in early Buddhist scriptures. For this purpose, we looked at how cremation appears in the Vinaya Piṭaka and Sutta Piṭaka of early Buddhism. At the time of the rise of Buddhism, funeral methods were generally divided into four types: cremation, burial at river, burial under earth, and burial under grass, or wild funeral. The Buddha suggested this funeral method to be performed at the time of death of bhikkhus. However, the Buddha recommends cremation as the best funeral. When a bhikkhu dies, the body should not be dumped on the side of the road or in the cool grove charnel ground(sītavana), but should be cremated if possible. The Buddha suggests the next best methods for the funeral of a bhikkhu, such as cremation(fire funeral) ⇨ burial at river ⇨ burial under earth ⇨ burial under grass and plant or wild funeral, depending on the situation and circumstances. In the funeral methods of monks, the Buddha did not insist on only one funeral method of cremation. Also, in the early scriptures, the first beings qualified to build a stupa(memorial towers) are Tathagata, the second is paccekabuddha(sk. pratyekabuddha), the third is disciples of the Buddha, and the fourth is the Wheel-turning King. Here, it appears that disciples of the Buddha who can build stupas are limited to highly virtuous monks who have achieved ‘complete nirvana.’ As such, the case where a stupa can be erected after a funeral rites does not apply to all monks. On the other hand, there are cases where laymen/laywomen even built memorial towers(stupa) in case of cremation. The Buddha's funeral appears as a cremation in the Mahāparinibbāna Sutta in the Chinese and Pali versions. Here, The Buddha's funeral is presented as following the funeral rites of the wheel-turning king. And it appears that laymen/laywomen, not monks or monks, are in charge of funerals. Additionally, the Buddha's cremation ceremony is described as a kind of festival-like offering ceremony. For this reason, this cremation tradition is still being reenacted like a festival in Buddhist countries in South and Southeast Asia. In addition, even though the scale and content of cremation rituals differ slightly from country to country, the cremation of Buddha in the Chinese translation and the Pali version of the Mahāparinibbāna Sutta has become the basis for funeral rites and worship of sacred relics in all Buddhist cultural areas where Buddhism was introduced. In all Buddhist countries, the cremation ceremony has become a model of solemn funeral practices that show the highest respect for the deceased.

화장(火葬)의 수용과 매장(埋葬)으로의 재통합: 전라남도 진도의 선산 이장(移葬)을 중심으로​

이도정 서울대학교 비교문화연구소 2023 비교문화연구 Vol.29 No.2

This paper explores the cultural relevance of the cremation process in regions where burial was traditionally preferred, focusing on Jindo, Jeollanam-do. Discussions about changes to burial practices primarily occurred at the funeral level. However, this paper observes that cremation has become the primary burial method in the relocation of ancestral graves. From this perspective, the acceptance of cremation cannot be entirely explained solely as a shift from burial to cremation. In the relocation of tombs in Jindo, cremation gained acceptance through charnel houses in the 2000s. However, in the 2010s, charnel houses were avoided, and a funeral method involving burial after cremation became the predominant form. The term ‘pyeongjang’ emphasizes the morphological change where the burial mound disappears from the burial rather than a straightforward shift from burial to cremation. This research highlights that the acceptance of cremation, while transforming burial practices, involves a dual process where cremation is incorporated back into burial. In essence, the rapid spread and acceptance of cremation in Korea should be understood not only as a result of state-led initiatives but also as a result of initiatives led by local residents. This study suggests that cremation could be accepted as an integral part of burial practices in Jindo.

화장 프로세스 모델링을 통해 본 석촌동 고분군의 화장과 의미

하대룡(Dae-Ryong Ha) 한국상고사학회 2023 한국상고사학보 Vol.119 No.119

본 연구의 목적은 석촌동 고분군에서 출토된 화장 인골의 현황을 점검하고, 화장이라는 장례 의례의 프로세스를 모델화하여 현재의 인골 자료가 어디에 해당하는지 확인함으로써, 한성백제 장례 양상의 일단을 규명하는 데 있다. 먼저 화장 인골의 특징을 검토하여 석촌동 고분군의 화장인골이 육탈되기 이전에 화장되었고, 분골(粉骨)과 같은 뼈의 의도적 파편화 가능성은 낮음을 확인하였다. 다음으로 2차 화장의 프로스를 모델링하여 화장유구, 매장유구, 폐기유구의 세 가지 유구형태가 잔존할 것으로 보았고, 각각의 유구에서 특징적인 양상으로 인골이 출토될 것으로 판단하였다. 이후 미보고 상태인 1986년 조사된 3호분 동쪽 고분군 출토 인골을 검토하고, 1호분 북쪽 고분군의 화장인골과 종합하여, 총142개 화장 인골 수습단위에 대해 해부학적 연결성 지수(AAI), 해부학적 다양성 지수(ADI) 등으로 인골 자료의 성격을 평가한 다음 모델에 대입한 결과, 기존에 화장유구로 알려진 3호분 동쪽고분군 출토 인골은 실제로 화장유구에, 매장의례부를 중심으로 한 1호분 북쪽 고분군 출토 인골은 의례적 폐기유구에 해당할 가능성이 큰 것으로 나타났다. 이에 따르면 현재 석촌동 고분군에서 화장과 관련된 매장주체부는 아직 확인되지 않은 것이 되며, 매장의례부 등의 화장골은 물리적으로는 피장자의 몸이되 개념적으로는 피장자의 몸으로 다루어지지 않은 것으로 볼 수 있어, 화장을 통해 신체에 대한 개념이 전이(transform)된 것으로 해석된다. 다만 이상의 분석은 고전적인 2차 화장을 전제에 둔 것으로써, 이를 벗어난 범주의 장례가 이루어졌을 가능성 또한 고려되어야 한다. The purpose of this study is to explain the current state of cremated human remains excavated from the ancient tombs of Seokchon-dong, the royal graveyard of Hanseong Baekje. By modeling the process of cremation, and confirm where the current human bone data corresponds to, thereby identifying one aspect of the funeral process. First, by examining the characteristics of the cremated human bones, it was confirmed that the cremated human remains of Seokchon-dong were cremated before skeletonization, and the possibility of deliberate fragmentation of the cremated bones was low. Next, by modeling the process of secondary cremation, it was assumed that three types of archaeological features were predicted: ‘the burial’, ‘the crematory feature’ and the ‘disposal area of cremation remnants’, and it was also predicted that cremated remains would be excavated in a characteristic pattern from each of form of the features. the cremated bones excavated from the vicinity of ancient Tomb No. 3 in 1986, and vicinity of ancient Tomb No. 1 in 2010s were evaluated by AAI(anatomical accuracy index) and ADI(anatomical diversity index), substituting them into the model, it was found that the former was highly likely to correspond to ‘the crematory feature’ and the latter to be ‘the disposal area of cremation remnants’. According to this, ‘the burial’ related to cremation in the Seokchon-dong ancient tombs has not yet been investigated, and in ‘the disposal area of cremation remnants’, part of cremated bones were not conceptually treated as the body of the deceased. It shows that the concept of the body is ‘transformed’ through the cremation. However, this analysis is based on the premise of the classical concept of ‘secondary cremation’, and the possibility that a mortuary practice outside of this category should also be considered.

청주 오송지구 고려시대 화장묘 유적에서 나온 사람 뼈에 대한 연구

우은진,정현우,오준혁 한국문화유산협회 2017 야외고고학 Vol.0 No.29

불에 탄 사람의 뼈는 법의학, 고고학 및 생물인류학적 맥락에서 중요한 정보를 제공한다. 즉 범죄 현장에서 발견된 불에 탄 시신은 사망자의 신원을 확인하고 사망 원인을 밝히는 데 결정적인 정보를 제공한다. 그리고 고고학 유적에서 발견된 불에 탄 사람의 뼈는 옛 사람들이 행한 화장 의례의 방법과 그 과정을 유추할 수 있게 한다. 우리나라의 고고학 유적지에서 확인되는 사례들을 볼 때 화장은 신석기 혹은 청동기시대 무렵부터 산발적으로 행해진 것으로 추정되고 이후 불교가 전래되면서 성행한 것으로 보인다. 하지만 지금까지 우리나라 유적에서 확인된 화장묘 출토 사람 뼈에 대한 보고는 주로 묘제의 고고학적 맥락을 중심으로 이루어져 왔다. 즉 화장묘의 구조와 형식 분류, 입지에 초점을 맞춘 분석들이 주류를 이루기 때문에 잔존하는 뼈 자체에 대한 분석을 통해 개체에 대한 정보를 얻고, 나아가 화장 환경과 그 과정을 복원하고자 한 연구는 거의 이루어지지 않았다. 이 연구에서는 기존에 개발된 법의인류학 및 생물인류학적 방법론을 우리나라 고고학 유적에서 출토된 화장 인골에 적용하여 분석하였으며, 이를 통해 화장이 이루어진 방법과 과정에 대해 보다 자연과학적 정보들을 얻고자 하였다. 이 연구에 이용된 사람 뼈는 2015년 청주 오송지구의 고려시대 화장묘 유구에서 출토된 뼈 항아리 내에서 확인되었다. 뼈 항아리 안에서 나온 탄화물을 시료로 방사성 탄소연대 측정을 의뢰한 결과, 화장묘는 12세기(1110~1170년)에 만들어진 것으로 확인되었다. 청주 오송지구 유적에서 출토된 사람 뼈는 수습 당시 모든 뼈대 부위가 수축되거나 파편화된 상태였다. 머리와 팔, 다리뼈는 뒤틀리면서 뼈바깥막(periosteum)이 탈락하거나 뼈대 전체가 심하게 갈라져 있었고 치아는 대부분 턱뼈에서 분리되어 낱개의 상태로 뿌리만 남아있었다. 다른 부위들도 대부분 어느 부위인지는 식별이 가능했지만 수축과 파편화, 뒤틀림 현상으로 인해 원래의 형태에서 심하게 변형되어 있었다. 형태뿐 아니라 색깔 또한 부위에 따라 흰색, 회색, 회청색, 갈색, 검정색을 띄고 있어서 불로 인해 뼈대의 색깔이 변했음을 알 수 있었다. 온도에 따른 뼈 수축의 관계를 고려했을 때 오송 출토 사람 뼈는 모든 부위에서 수축이 확인되기 때문에 대략 700˚C 이상의 온도에서 화장되었을 것으로 추정된다. 또 색깔과 치밀질의 강도로 보았을 때 일부의 부위는 800˚C가 넘는 온도에 노출되어 결정화가 일어나는 등의 조직상의 변화가 일어난 것으로 보인다. 하지만 800˚C 이상의 고온은 일부의 부위에만 국한된 최고 온도를 의미하며 모든 부위가 이 온도에 도달한 것으로 보기는 어렵다. 또 일부 사지뼈의 뼈끝 부위가 비교적 잘 남아있고 파편화된 사지뼈 부위의 크기가 비교적 큰 편이기 때문에 장시간 동안 열에 노출되지 않았을 가능성과 관 안에서 시신이 태워졌을 가능성을 함께 고려할 수 있다. 뿐만 아니라 뼈에 남아있는 균열의 양상 역시 세로 방향보다는 가로 방향의 균열과 뒤틀림이 훨씬 심하기 때문에 육탈되지 않은 시신을 화장하였을 가능성도 함께 고려해보아야 하겠다. Burned human skeletal remains provide key information in the contexts of forensic anthropology, bioarchaeology and biological anthropology. Firstly, human identification through burned remains found at crime scenes is a common practice in forensic anthropology. Secondly, the interpretation of burned remains from archaeological sites can offer repositories of information regarding the cremation practices of past societies, as well as biocultural information about the attitudes toward life and death held by those societies. Burned bone as evidence of cremains in Korea has been reported from the Neolithic and Bronze Ages. Later, cremation became common as a mortuary treatment in Korea during the Koryo period. However, to date, the study of cremated remains dating to ancient Korea has focused on the archaeological context rather than on burned bone itself. In this context, the study aims to provide a detailed description of the nature of cremated bone and attempts to identify any evidence pertaining to pyre technology and/or the cremation process. This study presents the results of an osteological analysis of cremated bone recovered from the Osong site in Cheongju, dated to the Koryo period. The cremated remains were analyzed according to standards laid out in guidelines provided by biological anthropologists and forensic anthropologists. Radiocarbon dating of a carbonized material yielded a calibrated data range of 1110-1170 AD. The skeletal remains from the Osong site were fragmented and somewhat shrunken by the cremation process. Moreover, the majority of the long bones showed patterns of fracturing and distortion. Among the dental remains, the roots were only observed. There were no duplications in the remains. Thus, it is concluded that these remains belonged to a single individual. Judging from the epiphysis-diaphysis closure of the long bones and the cortical thickness of the cranial vault, this individual was at least a middle-aged adult. Forensic and experimental research on cremation can shed light on interpretations of cremated remains from the Osong site. Considerable warping as well as transverse and curvilinear fracture patterns are clear, typical signs of cremation. Regarding the duration and temperature of the original cremation event, most of the bones in the present case were calcined fragments which were white, grey, grey-blue, blown, and black in color. These colorations indicate that the temperature to which the bones had been subjected may have been as high as 700˚C. A majority of the cremated fragments recovered from the cremation burial at the Osong site exhibited patterns of fragmentation, fractures, fissures, transverse fracturing and warping consistent with the burning of fresh bone with the flesh still attached. It is clear that further research and the recovery of more materials for comparison would allow a deeper understanding and provide greater insight into the burial practices of ancient Korea.