19세기 말 20세기 초 백두산에 대한 인식변화

Abstract

The concept of Jojongsan(Ancestral Mountain) and Baekdudaegan about Mt. Baekdu has been strengthened through the Koryo and the Joseon Dynasties. The recognition about Mt. Baekdu was expressed with the reflection of the ancestral mountain formed from a view of a Layer of Land on a literary works written in the late Koryo by Fengshui Theory in the late Silla and the early Koryo and also expressed as the religion for national protection on the birth tale of Koryo Wang-geon and the Palseongdang record. The recognition of the ancestral mountain about Mt. Baekdu and its importance as the highest mountain of the Korean peninsula has been recognized in the early Joseon Dynasty, but it has been excluded in the system of national rituals. During Mt. Baekdu Demarcation Stone installed the reign of King Sukjong in the late Joseon dynasty, Mt. Baekdu was formally incorporated into the national rituals system. At the same time, the recognition of Jojong about Mt. Baekdu and the idea of Baekdudaegan were symbolized by the development of traditional geography represented by the Sangyeongpyo of Shin Kyungjun and the idea of territory to the north organized geographically in the late Joseon dynasty. At the time when the unity of the nation is required after the modern enlightenment period, the birthplace of Dangun was verified as Mt. Baekdu by the national historians Shin Chaeho, Choi Namseon, etc. Logical basis were established that Mt. Baekdu was a symbol of the korean race’s origin as well as the nation’s numinous mountain. This process was a product of the desire of the period to establish the national identity. The birthplace of the Dangun, the progenitor of nation, Mt. Baekdu were formed the recognition of numinous mountain for a Jojong of our mountains. This was handed down not only to the writings of the Modern Enlightenment Period nationalists but also to foreigners and missionaries who traveled to Korea, and It also appeared in the essaies of Min Taewon, Shim Cheonpung, Anh Jaehong, Choi Namseon, etc., who visited Mt. Baekdu. Since the Modern Enlightenment Period, the formation of recognition and the process of spread of Mt. Baekdu as the numinous mountain of the race had been released on the modern newspaper which was immense in influence for the formation of discussion of the nation. Articles on a sacred characters of Dangun and Mt. Baekdu and articles about the nationalistic Mt. Baekdu as a national identity were frequently written between 1910 and 1930. However, since the 1930s, readers were interested in modern news rather than nationalism articles. Modern newspaper had edited Mt. Baekdu’s tourism attractions, natural resources and forest development as modernization and development according to a political role of Japanese imperialism. This seems to be aimed at justify not only the acceptance of Mt. Baekdu, a spiritual mountain of the Korean people as a intermediation of imperialism but also the process of pursuing modernity through Japan. This duplicity of imperialistic recognition on Mt. Baekdu had been assumed a same aspect on production and supply of maps and compilation of geography education books. This study introduces how the Mt. Baekdu has been perceived through the historical situations and the stream of the times. As “The Invention of Tradition” of nationalism, the formation and spread of recognition about Mt. Baekdu has been elaborated for the identity establishment of a nationalists in accordance with the situations and requirements of each period. Many parts in our history have been symbolized along with Mt. Baekdu. However none of them were to be made ideological and sharp as that of the Mt Baekdu. Mt. Baekdu was nationalistically interpreted by the ancestral mountain, the national mountain, and the capitalistic modernity.