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영어

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.

한국어

본 논문은 한양의 동교 지역에 위치했던 단묘들이 근대를 거치며 어떠한 의미 변화를 가지게 되었는지를 탐구하였다. 조선이 건국되면서 한양 도성 주변의 교 지역에는 길례의 중사와 소사에 해당하는 여러 단묘들이 설치되었는데, 서교에는 단묘가 존재하지 않았고 남교와 동교에 주로 제사처들이 위치하였다. 그러나 이들 단묘들은 실제 사람들의 인식이나 국가 사전의 운용에서 등질적인 의미를 가지고 있지는 않았다. 조선 후기에 동교 지역에서 특히 의미가 있었던 단묘는 선농단을 들 수 있는데, 선농단은 권농의 의미, 태평성대의 표상, 민과 함께 하는 의례라는 등의 중층적인 의미를 가졌고, 영조대 이후 친경의례가 부활되면서 상당한 의미를 가질 수 있었다. 한편 임진왜란의 와중에 명 장수의 요청에 의해 비로소 건립된 관왕묘는 국가 사전 체제에서의 위상은 불분명했음에도 불구하고 조선 후기에 상당히 중요한 의미를 가졌다. 관왕묘 역시 복합적인 의미를 가지고 있어서, 동관왕묘는 선조대 설립 당시 풍수 비보적인 이유로서 현재 입지에 자리잡게 되었다는 내력을 가지고 있었으나 이후에는 대명의리론을 상징하는 한편, 병자호란을 기념하는 이중적인 의미를 띠었다. 이와는 달리 민간에서는 무속적인 차원에서 관우 신앙이 확산되며 음사가 활발하게 행해져서 고종대에 이르면 북관왕묘와 서관왕묘까지 건설된다. 이처럼 선농단과 동관왕묘는 조선 시기 복합적이고 중층적인 의미를 담고 있었는데, 일제 시기를 거치며 이러한 의미들 중 일부만이 남거나 왜곡되었다. 선농단과 적전을 중심으로 한 친경의례는 순종대에 행해지며, 일본에 의해 태평성대가 도래하였으며 근대 산업의 진작이라는 측면에서 농업을 장려하는 의미로서 행해졌다. 그러나 민간에서 이는 후에 순종을 기념하는 사건으로 기억되었다. 이후 이곳의 공식적인 의례는 중단되었지만, 선농단 주변의 향나무를 중심으로 민간의 기곡 의례가 행해지기도 하였다. 동관왕묘의 중층적 의미 중 풍수적 측면이나 대명의리론의 측면은 일찍이 단절되었으나, 민간 신앙의 측면은 여전히 활발하였으며, 남관왕묘와 달리 사적으로 지정되기도 하였다. 그런데 이러한 지정에는 이를 통해 임진왜란을 기념하고 중국의 속국이었던 조선을 ‘독립’시킨 일본을 기념하려는 의도가 바탕이 되었다. 이처럼 단묘와 같은 상징체계는 설립자의 다양한 의도와 함께 이와 반드시 일치하지는 않는 수용자의 태도가 중층적 의미를 빚어내는데, 이는 식민지화 같은 급격한 권력관계의 변화에도 불구하고 일시에 변화하는 것이 아니다. 동교의 단묘들 역시 이러한 중층적 의미 중 일부는 연속되고, 일부는 단절되었으며 일부는 왜곡되며 현재까지 그 의미의 흔적을 남기고 있다.