조선 중기 이후 영남지역 관례 참례자의 사회적 관계 변화

Changes to Haengrye and Participants Social Relations in Gwallye in the Yeongnam Region sinceMiddle Joseon

이 연구는 조선중기 이후 근대에 이르기까지 영남지역을 대상으로 관례의 거행 주체인 주인과 관자, 빈의 인식과 경험을 파악하고 행례를 시행한 집단과 사회구조를 중심으로 한 관례참례자의 사회적 관계의 변화를 읽어 내고자 하였다. 이를 위해 연구자는 일기와 문집을 중심으로 조선 중기 이후부터 근대에 이르는 긴 시간의 연속선상에서 영남지역 관례참례자의 사회적 관계 변화를 연구하였다. 먼저, 영남지역의 학문적 지형도를 살펴보면 안동권의 경우, 관례에 관한 기록이 가장 많고 예서(禮書)의 편찬과 간행도 많았다. 상주권은 관례가 학연과 문중의 연고에 따라 부분적으로 이루어졌다. 대구지역의 성리학계는 임진란을 계기로 하여 유학부흥운동이 일어나 학문공동체의 결속력을 더욱 공고히 했으며 관례를 한 기록이 많다. 관례 참례자의 사회관계는 관례를 올린 후 학문에 뜻을 두고 스승의 문하로 나아가 사승관계를 맺거나 가학의 계승을 통하여 관례를 시행하였다. 또 관례를 올릴 때 초청하는 빈과 손님은 대부분 문인관계이거나 선대의 우의가 대를 이어 친구가 된 경우였다. 아들이나 손자가 유자(儒者)로 입문하는 자리에 친구를 초대함으로써 그들로부터 아들이나 손자를 사회적으로 인정하도록 하는 계기를 마련하는 것이다.

This study set out to investigate the perceptions and experiences of hosts, Gwanjas and Bins, who were subjects in Gwallye, in the Yeongnam region from middle Joseon to contemporary times and read changes to the social relations of Haengrye and participants in Gwallye around the structure of the group and society that held Haengrye. For these purposes, the investigator conducted research on changes to the Haengrye of Gwallye and to the social relations of participants in it among distinguished noble families in the Yeongnam region on the continuum of long time between middle Joseon to contemporary times with a focus on their journals and collections of works. For a diachronic approach to Gwallye, the study divided the research scope into three sections: Section 1 covers the middle Joseon dynasty in the middle 16th century to the first half of the 17th century ; Section 2 covers the middle Joseon dynasty in the middle 17th century to the first half of the 18th century ; and the latter part of Joseon dynasty in the middle of the 18th century to the first half of the 20th century. The study also investigates contemporary times. As for changes to the social relations of participants in Gwallye, there were the most records about Gwallye in the Andong area with the abundance of books compiled and published on manners. In the Sangju area, Gwallye was held partially according to school ties and family connections. In the Daegu area, the Neo-Confucian community raised a movement of reviving Confucianism after Imjinwaeran, solidifying their solidarity further as an academic community and left a lot of records about Gwallye. In the Milyang and Jinju area, records about the implementation of Gwallye were huge in numbers in yearbooks of 1550~1650 but made a visible drop after the area s political fall in 1650~1750. The amounts of records about Gwallye began to increase again in the middle 19th century. The study examined the social relations of those who participated in the Gwallye ritual and found that the boys studied under a teacher and formed teacher-pupil relations or inherited the family study after the ritual. Most of the Bins and guests invited to Gwallye ritual had literary relations with the family or were their friends based on their ancestors’ friendships. The family invited their friends to a ceremony in which their son or grandson became a student of Confucianism and thus created an opportunity for their son or grandson to be recognized in the society.