권력관계의 변화에 따른 東郊壇廟의 의미 변화 - 근대 先農壇과 東關王廟를 중심으로 (Changes in meanings of the Donggyo(the east suburb) area’s altars & shrines, due to power shifts - Examination of Seonnong-dan(the altar for good crop) and Dong-Gwanwang-myo in modern period)

서지정보

· 발행기관 : 서울시립대학교 서울학연구소
· 수록지 정보 : 서울학연구 / 36호 / 39 ~ 76페이지
· 저자명 : 장지연

초록

Examined in this article, is how the meanings of the altars & shrines located in the
Donggyo area(the east suburb) of the Hanyang capital were changed during Korea’s
modern period. With the foundation of the Joseon dynasty, several altars & shrines
enlisted as objects of middle- and minor-level ‘Gil-ryae’memorial services(for
‘happy and auspicious occasions’) were established in the‘ Gyo’area of the outskirt
of the capital. They were mostly placed in Namgyo(the south suburb) and Donggyo,
and not in the Seogyo area(the west suburb). And they each occupied unique
symbolic meanings, in the minds of the people and in the operation of the national
system of memorial services.
In the latter half period of the Joseon dynasty, the altar that had a special meaning
among Donggyo area altars was the Seonnong-dan altar(the altar for good crop).
Seonnong-dan stood for multiple meanings, such as encouraging agricultural
production, symbolizing a peaceful and prosperous time, as an object of rituals joined
by the public. And since king Yeongjo’s reign, the Chin’gyeong ritual(the cultivating performances by the King himself ) was resurrected, and the meaning of Seonnongdan
was reinforced once again.
The Gwanwang-myo shrine was established during the war with the
Japanese(which broke out in 1592) at the request of generals in the Ming army. Its
position inside the national system of memorial services was unclear at first, yet it
came to have a very important meaning in the latter half period of the Joseon dynasty.
Its meaning was complex, as Dong-Gwanwang-myo was originally established in its
position during king Seonjo’s reign for certain Fengshui(geomantic) reasons to aid
the energy surrounding the area, yet later came to symbolize the spirit of the era,
which was to remain true to the Joseon’s moral obligation to Ming, and to also
commemorate the war that started in 1636 by the Qing dynasty’s invasion of Joseon.
And in the meantime the people continued to honor Master Gwanu(關羽) in certain
Shaman fashions, and such unofficial occasions of honoring led to the construction of
the Buk- and Seo-Gwanwang-myo during king Gojong’s reign.
Seonnong-dan and Dong-Gwanwang-myo held a variety of multi-layered
meanings during the Joseon dynasty period, yet most of them were lost while some of
them survived in a distorted fashion during the Japanese occupation period. The
Chin’gyeong ritual was demonstrated in Seonnong-dan and the Jeokjeon site(籍田: a
field for ritual) during king Sunjong’s reign, yet such ritual was held to encourage
people to more strongly engage in agricultural production which was considered part
of the modern industrial development in a peaceful time that was made possible by
no other than the Japanese authorities. But the public also remembered such rituals in
commemoration of king Sunjong. Later, official rituals were ceased, yet civilians
sometimes held certain prayers for successful production in agriculture to the
aromatic trees surrounding Seonnong-dan.
Dong-Gwanwang-myo’s Fengshui(geomantic) meaning and its nature of
symbolizing Joseon’s moral obligation to Ming were lost fairly early on, yet its charm
as part of a public folklore belief was still very much alive, and unlike Nam-Gwanwang-myo it was even designated as a historical site. Yet such designation was
also engineered by the Japanese authorities, which had been propagating that it
‘liberated’Joseon from being a subordinate entity of China. By such designation, the
Japanese wanted to commemorate the Japanese invasion of Korea in 1592, and honor
themselves for bringing‘ liberation’to Joseon.
Altars & shrines, as symbolic figures which reflected particular intentions of the
people who established them, often came to harbor various meanings of the public
which were not necessarily compatible with or similar to the original agendas that
were behind the construction in the first place. Yet even turbulent and radical shifts in
power, such as the colonization of Korea by the Japanese, did not bring immediate
changes to their meanings. Donggyo area’s altars & shrines show us that. Some of
their meanings survived, some of them were vanished, and some of them were
distorted, to continue to live even today.

영어초록

Examined in this article, is how the meanings of the altars & shrines located in the
Donggyo area(the east suburb) of the Hanyang capital were changed during Korea’s
modern period. With the foundation of the Joseon dynasty, several altars & shrines
enlisted as objects of middle- and minor-level ‘Gil-ryae’memorial services(for
‘happy and auspicious occasions’) were established in the‘ Gyo’area of the outskirt
of the capital. They were mostly placed in Namgyo(the south suburb) and Donggyo,
and not in the Seogyo area(the west suburb). And they each occupied unique
symbolic meanings, in the minds of the people and in the operation of the national
system of memorial services.
In the latter half period of the Joseon dynasty, the altar that had a special meaning
among Donggyo area altars was the Seonnong-dan altar(the altar for good crop).
Seonnong-dan stood for multiple meanings, such as encouraging agricultural
production, symbolizing a peaceful and prosperous time, as an object of rituals joined
by the public. And since king Yeongjo’s reign, the Chin’gyeong ritual(the cultivating performances by the King himself ) was resurrected, and the meaning of Seonnongdan
was reinforced once again.
The Gwanwang-myo shrine was established during the war with the
Japanese(which broke out in 1592) at the request of generals in the Ming army. Its
position inside the national system of memorial services was unclear at first, yet it
came to have a very important meaning in the latter half period of the Joseon dynasty.
Its meaning was complex, as Dong-Gwanwang-myo was originally established in its
position during king Seonjo’s reign for certain Fengshui(geomantic) reasons to aid
the energy surrounding the area, yet later came to symbolize the spirit of the era,
which was to remain true to the Joseon’s moral obligation to Ming, and to also
commemorate the war that started in 1636 by the Qing dynasty’s invasion of Joseon.
And in the meantime the people continued to honor Master Gwanu(關羽) in certain
Shaman fashions, and such unofficial occasions of honoring led to the construction of
the Buk- and Seo-Gwanwang-myo during king Gojong’s reign.
Seonnong-dan and Dong-Gwanwang-myo held a variety of multi-layered
meanings during the Joseon dynasty period, yet most of them were lost while some of
them survived in a distorted fashion during the Japanese occupation period. The
Chin’gyeong ritual was demonstrated in Seonnong-dan and the Jeokjeon site(籍田: a
field for ritual) during king Sunjong’s reign, yet such ritual was held to encourage
people to more strongly engage in agricultural production which was considered part
of the modern industrial development in a peaceful time that was made possible by
no other than the Japanese authorities. But the public also remembered such rituals in
commemoration of king Sunjong. Later, official rituals were ceased, yet civilians
sometimes held certain prayers for successful production in agriculture to the
aromatic trees surrounding Seonnong-dan.
Dong-Gwanwang-myo’s Fengshui(geomantic) meaning and its nature of
symbolizing Joseon’s moral obligation to Ming were lost fairly early on, yet its charm
as part of a public folklore belief was still very much alive, and unlike Nam-Gwanwang-myo it was even designated as a historical site. Yet such designation was
also engineered by the Japanese authorities, which had been propagating that it
‘liberated’Joseon from being a subordinate entity of China. By such designation, the
Japanese wanted to commemorate the Japanese invasion of Korea in 1592, and honor
themselves for bringing‘ liberation’to Joseon.
Altars & shrines, as symbolic figures which reflected particular intentions of the
people who established them, often came to harbor various meanings of the public
which were not necessarily compatible with or similar to the original agendas that
were behind the construction in the first place. Yet even turbulent and radical shifts in
power, such as the colonization of Korea by the Japanese, did not bring immediate
changes to their meanings. Donggyo area’s altars & shrines show us that. Some of
their meanings survived, some of them were vanished, and some of them were
distorted, to continue to live even today.

참고자료

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