Earticle

이상으로 18세기 조선왕조의 문예부흥을 정조와 규장각에 초점을 맞춰 살펴보 았다. 사실 조선왕조가 이루어낸 조선다운 문화의 형성과 진화는 숙종과 영조대 를 거치면서 진행된 것이지만 정조대를 그 결실의 시기로 보아 정조와 그 문화정 치의 구심점 역할을 했던 핵심기관으로 규장각을 살펴보았다. 군사로 자부하던 정조가 선왕인 영조의 뒤를 이어 탕평정책을 계승하면서 왕 권강화를 통하여 사회안정을 도모하고 문화정책을 추진하던 모습은 오늘날의 지 도자들에게도 시사하는 바 크다 하겠다. 왕노릇을 즐기지 않았다는 그의 고백은 권력을 즐기려는 오늘날의 정치가들에게 따끔한 일침이 될 것이다. 그의 검소한 생활상 역시 특권의식에 젖어 호화생활을 일삼는 오늘날의 사회지도층에게 던지 는 경종이 아닐까 싶다. 조선전기의 세종대왕이 집현전을 설립하여 많은 젊은 인재들을 스카웃하여 조 선문화의 초석을 다졌다면 조선후기의 정조대왕은 규장각을 설립하고 초계문신 제도를 통하여 젊은 피를 수혈하여 인재를 양성하고 재교육을 시키면서 조선문 24 정조와 정조대 제반정책화의 절정기를 이룩했던 것이다. 그 저변에는 백성에 대한 애정과 배려, 문명의 세계를 향한, 문화를 발전시키고자 하는 지도자로서의 열정이 깔려 있었다. 그의 정치의 길은 유교적인 왕도정치였다. 왕도란 덕치로 표현되기도 한다. 패 도와 반대어이다. 힘으로 억누르는 정치, 무력으로 통제하는 정치가 아니라 교화 를 통하여 자율성을 높히고 덕으로 포용하는 정치이다. 교화란 교육보다 한차원 높은 것으로 사회지도층이나 선생으로 불리는 사람들이 모범을 보임으로서 저절 로 젖어들어 따라하게 하는 것이다. 역할모델을 보여주어야 하는 것이 교화이다. 지도층의 노블레스 오블리주가 안되면 교화는 불가능하므로 더욱 각성과 성찰이 필요한 것이다. 특히 조선의 지식인인 선비들이 지향한 전공필수로서의 문사철(文史哲)과 교 양필수로서의 시서화(詩書畵)를 차지식층인 중인계층에까지 확산시켜 문화의 저 변이 확대되는 것이 정조시대이다. 더구나 이 중인계층은 당대의 신학문으로 떠 오른 북학사상을 수용하여 다음시대를 이끌어갈 새로운 사회계층으로 부상하고 있었다는 시대상황도 고려의 대상이다. 달도 차면 기울고 꽃도 만개하면 지듯이 정조시대를 정점으로 19세기부터 조 선왕조는 사양기에 접어든다. 문화절정기에서 변곡점을 찍은 것이다. 그래서 더 욱 정조와 그의 시대, 그리고 그 시대를 선도하던 문화정책 추진기관으로 규장각 에 대한 관심이 고조되는 것이다. 오늘날에도 규장각은 문화정치의 역할모델로 서 재조명이 필요하고 조선문화를 집대성해 놓은 기록 문화의 보고로서 의미가 있다.

The purpose of this study is to investigate the trend how the relationship between capital city and Ganghwa Island was shifted in terms of national security and defense during the war time in Joseon Dynasty. From Chinese Invasion in 1627 (year of Jeongmyo) through King Injo regime to King Hyojong and Hyunjong, national defense system was reinforced on the Ganghwa Island with exclusion of the capital city. However, as arguments on capital city defense were raised due to changes in internal and external environment and conditions after King Sookjong, the role and Ganghwa Island was to support capital city defense system from the outskirts of the nation and importance of the island became less weighted. During the King Youngjo and Jeongjo regimes, capital city defense system was the same with previous regimes in terms of that capital city defense was linked with the defense from the outskirts of the nation, however main differences were laid that the King Youngjo focused more on capital city defense and the King Jeongjo reinforced defense system at the suburb centered on Hwasung in Suwon. In the King Jeongjo regimes, there was a movement to keep the principle of critical defense of capital city and at the same time, Ganghwa Island could be used as a strategic military base. Debates on relocation of Tong-o military base into Ganghwa Island in order to reinforce military force around Ganghwa-Yusubu region was initiated by the King Jeongjo. Also negligent operation of military organization and waste of budget were found and solution was sought through rearrangement of military organization. However, when Hwasung were under construction, the main interest in capital city defense centered on capital city and Ganghwa Isalnd was shifted into Hwasung.

In this essay, I studied about the construction of forts in Gangdobu(江都府) during the Reign of King Sookjong(1674-1720). Now there are diverse fortresses such as Dondae(墩臺), Woesong(外城), Naesong(內城) in Ganghwado Island. From the Reign of King Gwanghaegun(1608-1623), Gangdo had been determined as a refuge(保障處) from Quing’s invasion by the government. King Injo(1623-1649) who reside in Gangdo for three months during Quing’s invasion in 1627, made a plan to fortify Gangdo as a refuge. He ordered to secure arms and military provision and then reconstruct the city wall of Ganghwa and forts along the seashore. But the plan was not carried out. On the other hand King Hyojong(1649-1659), the son of King Injo, installed seven coastal defence units Jinbo(鎭堡). King Sookjong(1674-1720), the great-grandson of King Injo, had construct a 48 forts named Dondae at strategic points along the seashore from all directions in 1679 and after construct long fortress wall between Dondaes from north-east seashore in 1692. And that had reconstruct the city wall of Ganghwa in 1711. As a result of construction during 30 years or so, he had completed a millitary denfence system to secure a refuge from Quing’s invasion. In this thesis, I searched a process of contruction of forts in Gangdobu and tried to certify the relation with Seoul city Wall and Bookhansan mountain Wall. The former was contructed in 1710, the latter in 1712. All fortresses was constructed or recontructed as a capital defence system for the defense for Quing’s invasion. The costruction system of fortified architecture was made of millitary personell and Buddhist Monk. The contruction techniques, methods and skills of two different working group was mixed in a wall and a battlement.

In 1789, King Jeongjo moved Yeong’wu-weon(永祐園), the mausoleum of his father, who was the late Crown Prince Jang’heon(“Jang’heon Seja, 莊獻世子”), from its original location which was the Baebong-san(拜峯山) Mountain of the Gyeong’gi-do province’s Yangju(楊州) area, to a new location which was the Hwa-san(花山) Mountain of Su’weon. The new mausoleum for his father was entitled “Hyeon’ryung-weon(顯隆園).” And there were two reasons for the moving: Yeong’wu-weon was damaged and had to be repaired, and a new location for the late Crown Prince was arranged out of a hope for King Jeongjo to have a child. General process for the moving of a mausoleum was established for the first time inside 『Supplemental Version to the Dynasty’s Five Rituals(“Gukjo Sok-O-Rye’eui, 國朝續五禮儀”)』, which was published in 1744. From the opening of an old mausoleum(“Gye’weon, 啓園”) to the insertion of the coffin(“Jae’gung, 梓宮”) into the new mausoleum, all steps were observed, and with the Wu’je(虞祭) memorial service, the process was completed. Jeongjo tried to find a couple of meanings from his effort to move his father’s mausoleum. It was a huge triumph for him, as he wanted to build a platform for reinstating his father’s honor for a very long time, and also reinforce the ruling authority of himself.

King Jeong-Jo visited once per every years after developed land for Hyun-Ryung- Won(顯隆園). He makes use of four routes. That are dduksom-Ro(纛島路), Gwachon- Ro(果川路), Siheung-Ro(始興路). And 1797’ road trail Gimpo Zang-Reung(章陵), Bupyeong, Ansan etc. 1799’ road trail Tai-jong(太宗) Hun-Reung(獻陵). It is message ‘Chusung(追崇)’ and ‘abdication of the throne(禪位)’. He’s visiting-road played a new attempt to the various side. He started daybreak. According to King’s road was made clear by many torchlights. And then People self recognized majesty of a Royal family, also a King’s diligent image. In the vicinity of Jeong-Jo’s routes, irrigation facilities was made. Many people settled roadside of the Jeong-Jo’s routes. And Jeong-Jo installed many bridges on the visiting road. So time of going from Seoul to Suwon was shorter than before.

This paper begins with a premise that it will help understand better Itaewon as a multicultural space to analyse characteristics of Itaewon as a religious area. The range of Itaewon considered in this study is from Itaewon 1dong and 2dong, Hanman dong to Bokwang dong. The reason why the four areas are put together as Itaewon is because they share cultural characteristics (cultural hybridity) of a multicultural space. The research has focused on religious groups that are registered in Itaewon and six organizations that are in activity such as Sharmanism, Christianity, Catholic, Islam, Buddhism, and Yipjeongkyosunghoi(在家佛敎韓國立正佼成會). Itaewon has developed as a multicultural space of various foods, streets, religions according to cultures, languages, and religions that have been brought into by different ethnics groups. In particular, the establishment of various religious organizations has formed a religious area in multicultural space. The formation and enlargement of religious area can be understood to mean that religious organizations are spreading their religious beliefs. On the basis of the analysis of religious map in Itaewon, this papers examines that each religious group enlarges their beliefs by understanding their own religion, other religions, Itaewon as a multicultural area, and immigrants of the area, etc. The characteristics of Itaewon as a multicultural area can be summed up in three points. First, as Itaewon is transformed into a multicultural area, each religious organization spreads their beliefs by strengthening or modifying their religious rituals. Second, there is change in understanding other religions in the area. Third, in comparison to multicultural space of other areas, religious activities in Itaewon are less active towards its immigrants. The multicultural characteristics of Itaewon at the current times can be observed through shops in streets and the central association of Islam. This shows that the multicultural characteristics of Itaewon are developed by immigrant labourers rather than immigrant women on marriage. Thus, it is expected that religious groups in Itaewon would focus on immigrant la ourers for the enlargement of their beliefs. This kind of response by religious groups would play an important role in changing the religious map in Itaewon. This study is only a introductory essay on the issue, and leaves further study in detail for later.

Haechi is a lion-like horned creature that often appears in myths. It is a legendary animal representing justice and integrity. In 2008, Seoul city has selected the imaginary creature “Haechi’’ as the symbolic icon of the city. Also Seoul made Haechi homepage for introducing Haechi to citizens. Although Seoul city made that homepage, it has many wrong information about Haechi. Why did these problems happened? I think that when Haechi selected as the symbolic icon of the city, it has few academic research. This article studied about Haechi which is located in front of Gwanghawmon(光化門). Haechi was created in ancient China. In the books that was written in ancient China, Haechi described as a lion-like horned creature. Gwnaghawmon Haechi has known it has no horne. But this article show that Haechi has horne of sheep. Also this article researched that why do Haechi has horne of sheep. The reason Haechi has this kind of horne is that Haechi has meaning of divine sheep. This meaning was made in ancient China, however Chinese never made Haechi which has horne of sheep. Gwanghawmon Haechi was created by Daewongun(大院君). Even though Daewongun knew about Chinese style Haechi, he din’t imitated that. Because the Chinese style Haechi used to built in front of imperial tomb, But Gwanghawomon Haechi symbolized strengthening of regal power. This kind of reason, Daewongun wanted to build different style of Haechi.

The Purpose of this study is to examine the social conditions of Seoul and the lives of urban residents through Maengkkongi-Taryeong. Maengkkongi-Taryeong is one of the Hwimori-Japga. This text shows the social conditions of Seoul during modernizing period well, and we can find the lives of urban residents at that time. Especially the text from Chang-bae Lee in 1976 has several important features in comparison to the text from Chun-jae Park in 1916. The text from Chang-bae Lee is better organised than the text from Chun-jae Park. The contents of this text are natural and make sense. And this text has several words that reflect the change of the times, for example ‘the National Police’ or ‘(modern) hospital’. We can find several places of Seoul in Maengkkongi-Taryeong, for example the Great East Gate(Dongdaemun), the Great South Gate(Namdaemun), and Guesthouse in the west(Mohawgwan). We can also find the grief of living of urban residents in Seoul during modernizing period through this text.