전통과 저항의 담론으로서 ‘풍류’의 소환

Abstract

‘Pungryu’ is a discourse planned in the colonial modern era, and contains the cracks with no change that occurred in the gap between conformity and resistance to the empire. In other words, the concept that the colony Joseon summoned for the restoration of tradition and resistance to the imperial Japan was ‘Pungryu’. Starting with Shin Chae‐ho, ‘Pungryu’ appeared as a prototype of indigenous thoughts, and the category was expanded to indigenous beliefs through Choi Nam seonㆍLee Neung hwaㆍKwon Sang ro. This study examines ‘Pungryu’ that appeared in the religion since the 1920s. In the aspect of religion, ‘Pungryu’ is mixed with concepts such as Dangun, Zen, Buddhism, Japanese Shindo, and Shamanism to represent a multi‐layered and complex aspect, and it has features that have appeared mainly in Dangun and related discussions. The concept of ‘Pungryu’ appeared in Choi Nam seon’s text in the 1920s was transformed into the ideological basis for his creation of ‘Părk’. ‘Pungryu’, summoned to name Joseon’s own religion in the modern period, was interpreted as a ‘Părk’ religion even in Hwarang literature related to it. Looking at Choi Nam seon’s articles about ‘Pungryu’ in the 1930s, ‘Pungryu’ was transformed into ‘Shindo’, and ‘Pungryu’ became related to Japanese ‘Shindo.’ Furthermore, the category of ‘Pungryu’ was extended to that of East Asian religions. As a universal religion in Northeast Asia, ‘Pungryu’ naturally came to have an affinity with Japanese ‘Shindo.’ Affinity is seen as a Japan Joseon synchronization theory, but on the one hand, by appropriating the Japanese national Shindo as an indigenous religion of the colony, it corrupted the Japanese Shindo. Through this, Choi ‘Pungryu’ can be seen as a sympathetic resistance to Japan. ‘Pungryu’ by Lee Neung hwa and Kwan Sang ro can be said to be a summon to tradition. Lee Neung hwa recalled Joseon’s tradition of ‘Pungryuism’ and attempted to revive Joseon’s shamanic beliefs under the imperial regime. In addition, Neung‐hwa saw it was the Hoitong spirit of Poham3gyo that historically, indigenous religions could be transmitted even through the influx of foreign religions. In the case of Kwan Sang ro, ‘Pungryu’ was interpreted as Buddhism or Maitreya belief based on the Hwarang discussion of the Shilla period. As such, the ‘Pungryu’ discourse discussed in the 1920s and 1930s is mentioned in the religious field. In terms of Joseon’s own religion, ‘Pungryu’ was a summon of tradition, and ‘Pungryu’ as an East Asian religion was summoned as a discourse of subversion on the empire.