충남 문중소장 고문서의 현황과 활용방안

성봉현 충청남도역사문화연구원 2006 충청학과 충청문화 Vol.4 No.1

朝鮮 太祖代의 奴碑辯正策-太祖 6年 「合行事宜」를 中心으로

성봉현 忠北大學校 史學會 2000 忠北史學 Vol.11-12 No.-

학산 김진봉교수 정년기념특집호 : 조선 태조대의 노비변정책 -태조 6년 「합행사의(合行事宜)」를 중심으로-

성봉현 충북대학교 사학회 2000 忠北史學 Vol.11 No.-

日帝時期 文集刊行과 出版檢閱 - 『松菴集』을 中心으로 -

成鳳鉉 한국서지학회 2007 서지학보 Vol.0 No.31

일제는 조선통치의 한 수단으로 1909년 2월에 “法律 第六號”로 ‘출판법’을 제정하고, 조선에서 간행되는 모든 출판물을 검열하였다. 공주 내산리에 세거하였던 崔鍾和의 문집인 『송암집』도 검열을 받고 1935년에 2권2책의 석인본으로 간인된 것이다. 그런데 『송암집』은 당시 출판을 위해 총독부 경무국 도서과에 제출하였다가 검열후 돌려받은 稿本 『송암집』이 있어, 일제시기 문집출판 검열에 관하여 알 수 있는 자료이다. 일제는 『송암집』고본에서 모두 16편의 글을 전면 삭제토록 하였고, 3개의 곳에서는 부분삭제토록 하였다. 일제에 의하여 전면 삭제당한 글은 조선의 임금에 대한 충성심을 나타낸 글, 임진왜란시 왜적에 항전하거나 적개심을 표현한 글, 일제 강점 및 시책에 대한 비판적인 글, 백제에 대한 회고의 글, 임진왜란시 왜적에 항전 한 내용을 담은 글, 일제시기 의병에 관한 글, 壬亂義兵에 관한 글 등을 삭제토록 하였다. 그리고 부분적 삭제토록 한 글귀는 왜적을 처서 복수를 하여야 한다는 글, 조선의 처지가 夷狄의 奴隸가 되었다는 글, 일본에 대한 표현을 强寇․寇賊․外寇 등으로 표현 한 것 등을 삭제토록 하였다. 일제는 검열로 ‘삭제’된 부위에 대하여 伏字, ○字, 空欄으로 하거나 삭제한 뜻을 기재하지 못하도록 하였다. 그럼에도 간인본 『송암집』에는 의도적으로 삭제처분 받은 곳 중 6곳을 빈칸(여백)으로 비워 놓았다. 그리고, 검열을 위한 고본 ‘卷之一’ 만을 『송암집』단권이라 하여 검열을 받고, 간인시에는 2권 2책의 『송암집』을 간인하여 ‘卷之二’는 출판검열을 받지 않고 출판을 하였다. 이는 일제의 출판검열에 대한 조선인의 적극적인 저항의 표시이었다. After invading Chosun by force, Japan used censorship on press and publications as a means to rule and control the country. For Japan, censoring the publications was a very important instrument that could hold back Chosun's desire for independence and national consciousness. Thus, Japan enacted Article 6, which was called a 「publication law」, in 1909 (3rd year under Emperor Soonjong's rule) to inspect all the publications that were made in Chosun. 『Songamjip』 is a collection of prose written by Jonghwa Choi, who lived in Gongju for generations. Its publication was made in 1935 as two volumes of books printed with a stone seal. However, there is another manuscript of 『Songamjip』 that has been returned after the inspection from the publications division of police administration in colonial Japanese government. Comparing these two versions, it reveals a lot about the censorship during the Japanese colonial rule in Chosun. From the manuscript of 『Songamjip』, Japan ordered 16 chapters to be completely removed and in 3 cases to be partly eliminated. The chapters that were expurgated were writings about royalty to Emperor of Chosun, works describing fight against Japanese during Japanese Invasion of Chosun in 1592 or hatred toward them, criticism about Japanese invasion by force or its policies, memoirs about Baekje, description of militia during Japanese colonial rule and Japanese Invasion of 1592 and more. Also, passages including which Chosun should revenge Japan by striking back at them, Chosun has become slaves of barbarians, and words describing Japan as an influential robber, Japanese invaders crossing the border and foreign enemy were ordered to be partly eliminated. As is shown, the reason Japan deleted some parts of the book was to prevent enlightenment of Chosun's people through publication that could boost its aspiration for independence and national consciousness in order to use publication censorship as a lasting means of controlling Chosun. Therefore, Japan ordered the 'deleted' parts to be printed wrongly, printed with s, left blank or did not let the meaning of deleted parts to be stated. However, in the published version of 『Songamjip』six of the censored parts are left blank in purpose. Also, the publisher of 『Songamjip』actively evaded Japanese inspection on publications by reporting 『Songamjip』as a single volumn book and putting the 'first volume' through censorship and printed and published it as two volume book without getting inspection on the 'second volume'. This shows Chosun people's willingness to evade Japanese censorship on publications and their active resistance against Japanese rule. From the publication case of 『Songamjip』under colonial Japanese rule, the original idea and intent of the writer in the publications made under the Japanese rule are distorted by Japan's oppression on publications. Thus, when researching with literatures written during the Japanese rule, it is never good enough to be cautious.

林衍政權에 관한 硏究

성봉현 호서사학회 1988 역사와 담론 Vol.16 No.-

항균펩타이드 기반의 코팅제 개발 연구

성봉현 대한금속재료학회 2022 재료마당 Vol.35 No.6

高麗時代 奴婢法制 再檢討

성봉현 호서사학회 1992 역사와 담론 Vol.19·20 No.-

대전•충청지역 『국학 기초자료조사』 10년의 성과와 과제

성봉현 충남대학교 충청문화연구소 2021 충청문화연구 Vol.25 No.-

조선후기 친족결합 양상 : 충청도 지역 족계를 중심으로 Focusing on a local kinship fraternity in Chungcheong-do

成鳳鉉 한국고문서학회 2002 古文書硏究 Vol.21 No.-

조선사회에 있어서 친족은 중요한 사회수단이며, 사회구성 요소의 하나이었다. 그런데 친족은 세대가 지나면서 자연히 확대될 수밖에 없고, 그렇게 되면 친족의 결속은 자연 소원하게 되었다. 이러한 친족을 결속하기 위하여 조선후기 유행하기 시작한 것이 族契이다. 조선후기 친족의 결속을 이해하기 위하여 충청도 지역에서 조사된 족계 자료에 나타난 몇 가지 양상과 족계유행의 배경을 살펴 보았다. 족계는 대종계와 소종계로 나뉘는데, 소종계는 봉사대상의 현손들이 入契한 경우이고, 대종계는 遠祖를 제사하기 위한 것이었다. 족계에는 친손, 외손, 서자, 서손 까지도 참여하였다. 그러나 17세기 이후부터는 외손의 참여가 점차 배제되었으나, 그럼에도 소수이기는 하나 조선후기까지 외손이 친족으로 참여하였다. 그리고 족계의 참여는 성인이며 호주이었으나, 미성년의 자손이 참여 하였고, 父子가 함께 참여하기도 하였다. 족계의 정기회는 일년에 봄과 가을에 하였고, 정기회 때에 묘제를 지내고, 講信會라 하여 '立議'를 익히게 하였다. 정기회에 불참자와 입의를 준수하지 않는 족계원에 대해서는 강력하게 처벌하는 조목을 두어 친족의 결속을 강화 하였다. 조선후기에 족계가 유행하게 된 배경은 첫번째로는 종법질서의 정착에 따른 제사의 일반화이고, 둘째로는 조선후기에 이르러 증가된 친족의 파별의 결속을 위한 것이었으며, 마지막으로는 조선후기에 戰亂, 仕宦, 婚娶 등으로 친족들이 여러 곳으로 분산 거주하게 되자 이를 결속하기 위하여 실시한 것이다. In Joseon, consanguinity was an important social unit and one of components of society. Therefore, a person was considered social individual simply and one of the clans he belonged to at the same time. At this point, we call clan consanguinity, who closely related to him in a family tree and lived with him in the same area, not referring to whole clan group to which he belonged. However, small consanguinity groups became larger and brought the decline of family bond as generations went by. The weakened bond of consanguinity needed a systematic tool to strengthen the solidarity in the Joseon society where consanguinity functioned as a social unit. The solidification of Sung Confucianist order in late Joseon also wanted consanguinity which centered on the agnate. From the reason of this necessity in late Joseon society, a kinship fraternity began to be popular. The following are the several aspects of consanguinity formation in late Joseaon through the documents on the kinship fraternity in Chungcheong-do after the seventeenth century. The kinship fraternity is divided into Daejong fraternity for distant ancestors and small-scale Sojong fraternity branching off from Daejong; the first is for holding a ceremony for the repose of ancestors before the great-great- grandparent, and great-great-grandsons organized the second. In the kinship fraternity, grandsons, grandsons of daughters, even sons by a concubine, and grandsons by a concubine participated. Although few grandsons of daughters participated in the fraternity with the society turning to agnate-centered after the seventeenth century, some of them joined in the kinship fraternity as a consanguinity even in late Joseon. In general, the person should be an adult and householder for joining the kinship fraternity. However, sons under age or father and son sometimes joined it. The regular meeting of the kinship fraternity was held twice in spring and fall a year, an ancestral rite was held before the grave in the meeting. After the rite, people read and acquired 'Ipui' (regulations of the fraternity) in a Gangsinhoi meeting to strengthen the bond of kinship. There was a provision to punish a member of the fraternity severely for not participating in regular meetings and not observing the regulations. This kind of punishment regulation of the fraternity suggests that the kinship fraternity was a tool to unite consanguinity in late Joseon. One of the reasons which the kinship fraternity became popular in late Josean resulted from the generalization of a memorial serve with the settlement of Jongbeop order in which they thought much of agnate kinship order. That is, the eldest son was supposed to hold a ceremony for the repose of his ancestors and therefore, people formed the kinship fraternity to hold the ceremony together. Second, they organized the kinship fraternity to prevent themselves from be estranged from relatives, since the split branches of clan increased naturally in late Joseon. Finally, kinship families spread over many different areas and their social movement was activated because of wars, government service, or marriage. The kinship fraternity served as a measure to bind the kinship families together.

운평(雲坪) 송능상(宋能相)

成鳳鉉 忠南大學校 宋子學硏究財團 宋子硏究所 1998 宋子學論叢 Vol.5 No.-