19세기 제주 표도 여송인(呂宋人) 송환을 둘러싼 동아시아 교류 양상

Abstract

During the Joseon Dynasty, Jeju Island was considered a ‘closed space’ as an island separated and isolated from the mainland of the Dead Sea Islands due to the Joseon government’s closed maritime policy at the time. However, despite the Joseon government's order to close sea routes and establish a land route, the special nature of Jeju's geographical space, located at the corner of the East Asian sea area, has been arbitrarily and unintentionally divided between various countries in the East and the West, including the areas around the Korean Peninsula. It brought an opportunity for contact. In this way, Jeju Island was positioned as an ‘open space’ through the sea, in conflict with the Joseon government’s systematic control device. Unlike the Joseon Dynasty, which firmly closed its doors to national isolation by adopting a policy of lifting the ban on the sea and opening islands during the pre-modern period, each East Asian country had a wide-area trade network based on international trade ports. That is, China's Fujian and Guangdong, Japan's Kyushu region, Yugu [琉球, Okinawa], Annam [Vietnam], Lu Song [呂宋, Philippines], and the Western Bulanggi country [ The Kingdom of Buddhism (Portugal) and the Kingdom of Nanban (Netherlands) actively communicated with each other through East Asian waters. At this time, Jeju Island, located in the center of East Asia's maritime traffic routes, served as a landmark, a port of call, and a water source, while at the same time being a major stranding with risk factors that destroy the fixed framework of navigation. As this is a frequent area, many foreigners traveling to and from the sea area frequently ended up on Jeju Island. In short, the literature shows that at the time, Jeju Island was visited not only by East Asian countries such as China, Japan, and Yugu, but also by Westerners such as the Aranta Kingdom [Netherlands] and the Yeosong [Philippines] who traded with these countries. This can be confirmed through records. The issue of repatriation of Yeo Song-in, who emigrated to Jeju in 1801 (the first year of King Sunjo's reign), is as big an issue and a headache in the Joseon Dynasty as the case of Park Yeon and Hamel, Dutchmen who emigrated to Jeju in the 17th century. And as this incident intersects with three other drifting and drifting incidents, the story unfolds with multiple relationships intertwined in multiple layers. In other words, the remaining Pyodo people who fled to Japan, leaving behind the five Yeo Song people who landed in Dangpo, Jeju Island in 1801, and the drifter Moon Sun-deuk, a Jeolla-do citizen, met in Guangdong, China in December 1803. In July 1807, a meeting took place between a Yuguin [official] who had drifted to Udo (牛島), Jeju Island, and three Yosongin (officials) who were unable to be repatriated to their home country and were staying on Jeju Island at the time. At this time, a person named Gungpyeong (宮平), a Yugu, was in charge of escorting 32 people, including 6 people, including Moon Sun-deuk, and the Chinese, Seo In-sil (徐三貫), who had drifted to the Yugu Kingdom to China in 1802. Also, in June 1809, there was a meeting with Moon Sun-deuk, a skate merchant from Uido Island, and three Yeosong people, who had returned alive after drifting for three years and two months (January 18, 1802 - January 8, 1805). In this way, the ‘1801 Yeo Song-in's Jeju island incident’ can be seen as a complex interaction between the relationship network and the repatriation system among multinational drifters and islanders from East Asia, including Joseon, Yeo Song-in, Yugu, China, and Japan, as mentioned above. . Accordingly, the incident was recorded not only on the Joseon side but also in a collection of diplomatic documents exchanged between past East Asian countries, including Japan, China, and Yugu, and has been passed down to this day. However, through these multinational and multilateral encounters with overlapping people, the Joseon government recognized that the three foreigners from Jeju Island [two of whom died out of five], whose nationality became clear as Yeo Song people, were Yeo Song people. Despite this, they were ultimately unable to be repatriated due to the narrow world view and passive foreign policy of the Joseon government, which closed off the sea route as it was recognized as a space of fear and fear due to the frequent appearance of unknown transfer ships at the time, and as a controlled space that should not be violated. I had no choice but to stay in Jeju. However, the Jeju sea was the place where we vividly witnessed the scene of borderless trade between East and West. In addition, although unintentional, Jeju Island serves as an open space where rare information and knowledge about East Asia's external situation and advanced civilization can be obtained through foreigners, and as a communication route for maritime exchanges in East Asia. Through this article, we can remind ourselves that we have played a pivotal role.