구한말 堤川鄕約의 실제에 대한 고찰

Abstract

In August 1904, some members of the former Independence Club organized a pro-Japanese group Iljinhoe. Accordingly, not only local organizations but also officials came forward to oppose the Iljinhoe and conduct destruction activities. Hyangyak was also being implemented in various places. In line with this movement, writers of the Hwaseo School also tried to implement Jecheon Hyangyak and overcome the confusion. Lee Jungkyu discussed the implementation of Hyangyak with Lee So-eung at the order of his teacher Yu In-seok, and a month later, Jecheon Hyangyak was implemented. For Confucian scholars such as Yu In-seok, Iljinhoe was like a sign of ruin. This is because Iljinhoe did not keep his topknots and wear round sleeves. In addition, the writers of the Hwaseo School perceived the Donghak Peasant Army negatively, expressing it as ‘Donghak Nandang’ and ‘Dongbi’. This perception also influenced the negative perception of Iljinhoe by the Hwaseo School writers. However, there was also a sense of anti-Japanese in the consciousness of opposing Iljinhoe. Among those who led the Jecheon Hyangyak were those who participated in the righteous army in the wake of the assassination of Empress Myeongseong by the Japanese. They saw through the close relationship between Iljinhoe and Japan. Therefore, the Jecheon Hyangyak was implemented very urgently, showing difference from the Hyangyak in Haeju and Hwayang-dong. It also played an important role as a base for righteous army. Even at that time, in Chungbuk, which was considered the base of righteous army, Hyangyak and righteous army were identified. Thus, when Won Yong-pal raised the righteous army in July of the lunar calendar in 1905, Jecheon Hyangyak was also stopped under the oppression of the Japanese colonial rule. Jecheon Hyangyak was a practical measure for defending orthodoxy and rejecting heterodoxy and a weapon to protect the existing social order.