부계외혼제사회에서 주자가례의 수용에 의한 혼례의 지속과 변용 = Continuation and variation of weddings by accommodating Confucian ritualism in a paternal exogamy society

다국어 초록 (Multilingual Abstract)

It is very rare to find recordings on ancient wedding customs. According to Seo-ok (壻屋) which was written in Goguryeo period (37 BCE-668 CE), it is understood that matrilocal residences were common. This is based on the theory of Friedrich Engels, who was influenced by Lewis H. Morgan and Morgan’s book, Ancient Society. Ancient Korea was considered a matriarchal society because beliefs or myths on female deities, presence of queens, royal wedding, etc. Thanks to anthropological research, it is well-known that family groups evolved by ethnic groups into dualistic and double-decent groups. In other words, ethnic groups were not a factor in dividing family groups into matrilineal or patrilineal types. Previous studies also found that beliefs or myths were not directly related with social systems. Family systems and marriage in ancient times were defined by descent or inheritance, not by residence styles of married couples. People tended to marry either from outside of relatives or from different area. Therefore, ancient countries in Korea were more patriarchal. Bugyewihonje (paternal exogamy, illegal for marriage between couples with the same surname and from same place of family origin) was a dominant practice. Lover marriages were uncommon as exogamy usually involved matchmakers, and their stories are found in Jumong-seolhwa, tales of the first king of Goguryeo. Northern minority groups also followed bugyewihonje. Most of their residential spaces were divided by gender, with anchae (inner space) for women and bakatchae (outer space) for men. Divided spaces were presented in Anak, a mural painting created in fourth century, well before Confucianism was introduced to the Korean peninsula, which means that paternal exogamy was dominant in Korea for quite some time. In the context of Confucian ritualism, chinyoung refers to the processes in wedding rituals and also means going to the husband’s house to greet parents-in-law on the wedding day. Whereas, namguiyeoga refers to the custom of married couples staying in the bride’s family house for a year (sometimes even longer) and then going to the husband’s house. Namguiyeoga was practiced before Confucianism was introduced. In the early stage of Confucianism, chinyoung was not well accepted, instead Banchinyoung (semi-chinyoung customs) was widely practiced in noble classes, whereas, commoners were more likely to practice namguiyeoga. Commoners usually stayed in the bride’s house after the wedding, where the husband provided labor until the couple moved to the husband’s house. However, with Confucian influences, the duration of the husband staying in the bride’s house decreased, leading to less labor being provided to the wife’s family; instead wedding presents were sent to the bride’s house in the form of nabpye (bride-wealth sent from the groom’s family to the bride’s family). Burden of nabpye increased as it became a larger part of replacing offers of labor. As a result, paternal authority strengthened and the status of wife became more subordinate to men.

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