세시기를 통해서 본 세시풍속의 재구성과 재탄생

Abstract

This essay examines (1) background information regarding the transformation of almanacs in the late Joseon Dynasty as an independent knowledge system, (2) ideological similarities and differences of the authors as reflected on the almanacs they compiled, and (3) how almanacs transformed into the basis for collective knowledge and cultural education for the Korean people through several publications produced by the new intellectuals in early modern Korea. From the Joseon Dynasty, the authors of the Three Major Almanacs(Sesigi)－Gyeongdo- japji, Yeolyang-sesigi, and Dongguk-sesigi－all belonged to Gyeonghwasa-jok, the scholarly families that had resided in the capital of Joseon for generations. They were intellectuals who sought ways to incorporate traditional studies and ideas with 18th century academic trends as their ideological basis. Even though these authors had similar ideologies and academic backgrounds and lived in the same period of time, they showed differences in the way they compiled the almanacs depending on the academic traditions of their families, experiences of their trips to China, and their tastes in reading. Yu, Deuk-gong(1748~1807), author of Dongguk-sesigi, the first almanac of the three, rediscovered seasonal customs that had been dealt partially and unsystematically in earlier literatures, as a worthy material for academic studies and reorganized it with an objective and perspective that was systematic and academic. As a Silhak scholar of Bukhak-pa, Yu, Deuk-gong did not explicitly express his own interpretation on seasonal customs whereas Kim, Mae-sun, author of Yeolyang-sesigi and a Sung Confucianism scholar, boasted of Joseon’s seasonal customs as traditional inheritance from the Chinese, and showed accommodating perspective and understanding. Even though all three authors of the almanacs found the origins of seasonal customs of Joseon in Chinese traditions, it was Kim, Mae-sun who set himself apart by claiming that Joseon was a culturally advanced country that had accommodated and localized Chinese traditions as its own. On the other hand, Hong, Seok-mo(1781~1857), author of Dongguk-sesigi, was able to clearly differentiate the seasonal customs of Joseon in its own light upon extensively examining Chinese literature and identifying the folkways of Joseon. Having reorganized the Dongguk- sesigi as an almanac at a national level, he frequently made reference to Donggukyeojiseungram and showed his physio-cratic side as a Silhak scholar by extensively including the seasonal customs of farmers in the almanac. Seasonal customs of Joseon, once again, received attention from modern intellectuals during the early colonial period. Joseon Gwangmunhoe was awarded the status of a classic to almanacs for publishing and writing about the seasonal customs of Joseon in spreading national consciousness and building national knowledge. Likewise, modern intellectuals such as Jang, Ji-yeon and Choe, Nam-seon made a great contribution in circulating and spreading the seasonal customs of Joseon by reorganizing and writing articles on seasonal customs based on their own interpretation. It is noteworthy that Cheo, Nam-seon reinvented the seasonal customs as the “Knowledge of Joseon”, which he referred to as “an element of refinement” and “common- sense knowledge” for modern Koreans. While the late Joseon Dynasty almanacs were limited in finding its own place in comparison to its roots in Chinese civilization, Cheo, Nam-seon was able to transcend such limitation by reinterpreting the seasonal customs of Joseon with the universality of civilization, making them relevant and modern.