earticle

영어

This paper aims at exploring how the rite observed in memory of confucius, the traditional confucius ritual, is reflected into colonial legacies by paying attention to recent studies which tries to translate colonial legacies not only neutral but also adaptive and resistant legacies. The rite observed in memory of confucius was performed to pay tribute to ancestors’ scholastic achievement and their characteristics in a hope that they, scholars in the Joseon Dynasty, could follow their ancestors’ academic achievement. In a colonial period in 1910, Japan allowed only the rite of confucius to be remained after transforming Sungkyungwan to Gyeonghakwon. The Japanese Government General of Korea opened the rite of confucius to the public and changed the time of rite served from the night to the morning. They even changed the date in solar calendar. All these were designed to gather more audiences to lectures by the government general which was scheduled to commence just after the rite. Such polices taken by the government general had degenerated the rite of confucius into the rite for reforming the public, losing its genuine meaning of the divinity. After the liberation, the rite once carried out in spring and autumn had been also served on the Birthday of Confucius. Since in 1961 when the date of the anniversary of Confucius’ death was restored, the rite has been served until now to commemorate its original meaning. It was not until then the rite of Confucius could recover its genuine role of respecting and learning the good deeds and thoughts of ancient sages. The Japanese has degenerated the rite of Confucius to use as means of their reformation policy. In return, many koreans including the Confusions participated the corrupted rite. It was only after the liberation when the rite of Confucius could recover its original form. A series of this course has included reformation policy as a legacy of colonial period, participation the degenerated rite as a legacy of adaption and adjustment, and correction of the rite into original form as a legacy of resistance. I hope this paper would make its own contribution to learn one facet of colonial legacy by exploring how the people had experienced the rite, the traditional inheritance, in the time of confusion of the colonial period and the liberation.

한국어

본고는 식민지 유산을 가치중립적인 의미로 해석하고, 지배의 유산 뿐 아니라 적응·순응의 유산, 저항의 유산 까지 포함해서 보아야 한다는 최근의 연구에 주목하여 釋奠이라는 전통적 儒敎儀禮가 식민지 유산에 어떻게 투영되는지 살펴보고자 한다. 석전은 성균관과 향교의 문묘에서 공자를 비롯한 先聖先師에게 지내는 제사로 그들의 학문과 인격을 높이고, 그들과 같아지기를 염원하는 교육적 성격의 의식이었다. 그러나 일제는 석전을 교화정책의 일환으로 이용하 기 위해 변질시켰고, 유림을 포함한 조선인들은 변질된 석전에 참례하였다. 이렇게 변질되었던 석전은 해방 후에야 차츰 예전의 모습을 찾을 수 있었다. 이 일련의 과정에는 지배의 유산으로서의 교화정책, 적응·순응의 유산으로서의 변질된 석전에의 참여, 저항의 유산으로서의 석전의 規正이 담겨있다. 일제강점기와 해방이라는 혼란 속에서 살아간 사람들이 전통유산인 석전을 어떻게 경험했는지를 통해 식민지 유산의 한 단면을 엿볼 수 있기를 기대한다.