강원도 절기(節妓)에 대한 기록과 기억 - 영월의 경춘(瓊春)과 춘천의 전계심(全桂心)을 중심으로

Abstract

In this paper, I revealed how the tombstones of Gyeongchun (瓊春) and Jeon Gyesim (全桂心), two gisaengs who kept the incision in the late Joseon Dynasty were built, and examined how records of the two Gisaengs are recorded and remembered by people to this day. The Gyeongchun Monument in Yeongwol and the Jeongyesim Monument in Chuncheon were built in 1795 and 1796, respectively, by Lee Byeong-jeong (1742-1804), an observer of Gangwon-do Province. In the context of the era of King Jeongjo's annual filial piety (孝烈), Lee Byeong-jeong built the monument with the intention of Confucianizing the people while honoring Gyeongchun and Jeon Gyesim as an observer of Gangwon-do. Even after the tombstone, the lives of Gyeongchun and Jeon Gyesim have been recorded and handed down in various genres such as biography, narratives, poems, novels, and performances. However, the records of the lives of the two Gisaengs have been added or changed according to the times and genres. Gyeongchun was combined with the location of Yeongwol represented by Danjong Aesa and embodied from Yeolnyeo to King Danjong's sage. Instead of recording inscriptions, Cha Sang-chan's Jeon Gyesim functioned as a typical example in creation of novels and modern poetry, and records of local cultural centers. As a result, rather than the aspect of Yeolnyeo, which was emphasized in the inscription, it was embodied as a tragic woman, and the place called Chuncheon was highlighted. Through this paper, we were able to obtain two implications for discovering local people and cultural assets and developing them as cultural contents. First, the history and culture of the region must explore the patterns and values of its existence, free from the dichotomous prejudice that the center is excellent and the region is inferior. Second, it is necessary to consider whether Gyeongchun and Jeon Gyesim decided to protect their fidelity is a valid value even today. In the Joseon Dynasty, when Confucian ideology was absolute, Gyeongchun and Jeon Gyesim's suicide could have been praised as ten women, but today, in terms of human rights, it can be seen as coercion and neglect of life against women. Therefore, it is necessary to re-examine the present meaning based on historical facts when researching the traditional cultural heritage of the region and developing it as cultural content.