논문 : 을미의병기 호좌의진(湖左義陣)의 충주 지역 활동

구완회 ( Wan-hoe Ku ) 역사교육학회 2016 역사교육논집 Vol.58 No.-

Chungju was one of the most important places in the struggle of Hojwaeujin that rose against ordinance prohibiting topknots. First, Chungju was a strategically important point when they advanced Seoul. Second, there were Japanese logistics bases. Third, the Japanese Army and local governors formed a close alliance in Chungju. Therefore, it was an important target of Hojwaeujin to punish pro-Japanese officials and to arouse public opinion for righteous army. Lastly, Chungju was rich in financial resources to support righteous army. It is said that occupying Chungju town castle is the biggest success of Hojwaeujin. It also suffered, however, the biggest defeat to keep the town castle. There were important military collisions between Japanese Army and Righteous Army in Chungju Japanese logistics bases. In conclusion, Hojwaeujin was not successful in Chungju because Japanese logistics bases are powerful and the response of influential families of Chungju fell short of their expectations. Representative prestigious families, leading public opinion of the area, had a close connection with the government power and even had enlightenment ideology against Righteous Army.

권상하(權尙夏)의 황강(黃江)이주를 계기로 한 재지사족(在地士族)의 형성과 발전

구완회 ( Wan Hoe Ku ) 한국철학사연구회 2012 한국 철학논집 Vol.0 No.35

조선 시대의 재지사족은 핵심적인 지배집단이었다. 그들은 전국적으로 분포한 중소 규모의 지주였으며, 유교적 소양을 보유한 지식인 집단이었다. 17세기 이후로는 곳곳에 동성마을을 형성하고, 顯祖를 내세우면서 지역 사회에 대한 영향력을 행사했다. 그 결과 지역에서의 실질적 주도권을 재지사족이 행사하는 예가 많았다. 이런 면에서 제천 지역의 黃江·新洞에 정착한 안동 권씨 花川君派문중은 대표적인 재지사족이었다. 이 집단은 1675년에 이뤄진 권상하 형제가 이주하면서 형성되었다. 노론 정파의 지도자였던 송시열의 수제자인 권상하는 과거를 외면하고 황강에서 강학에 힘썼으며, 결국은 山林으로 초빙되어 좌의정으로 제수되기까지 하였다. 권상하의 사후에 그가 가르치던 곳에는 황강서원을 비롯한 기념 시설과 제사 공간이 설치되었다. 이러한 시설들은 권상하가 중시했던 삶의 가치를 후손들이 받아들이는데 이바지했고, 지역 사회에 崇明義理에 토대를 둔 斥邪的인 정서가 자리 잡도록 하는데 이바지했다. 화천군파가 제천 지역에서 재지사족으로 성장하는 과정에 결정적인 역할을 한 인물은 또 다른 인물은 권상하의 조카인 權燮이었다. 그는 권상하를 위한 여러 기념시설을 건립하고, 문중의 발전을 위하여 여러 규칙을 제정하였다. 아울러 황강을 넘어서 제천의 신동에 새로운 거주공간을 확보하고, 청풍·단양·문경 등지에 別墅를 장만하며 거주공간을 넓혀 나갔다. 각각의 공간에는 조상을 모시기 위한 제사 시설도 설치했다. 그 결과 권상하와 권섭의 자손들은 제천 일대에서 대표적인 성씨 집단으로 수백 년간 위세를 누릴 수 있었다. 비록 그들은 서울에 남았던 이들에 비하여 많은 엘리트 관료를 배출할 수는 없었다. 그러나 이러한 재지사족의 성장은 지역 사회의 문화적 성장, 나아가 전 조선 사회의 발전을 가능하게 했다. Rural Neo-Confucian Literati were major governing elite in Joseon Dynasty. They were small and medium-sized landowners all over the country and elite having Confucian knowledge. They formed villages of the same family name and exerted their influence on the community showing off their successful ancestors. Therefore, there were lots of examples that they took the actual leadership in local communities. In this sense, the Hwacheon-gun pa family line of the Andong Kweon clan were the representative rural neo-Confucian literati of Hwang-gang and Shindong areas in Jecheon. This group was formed after Kweon Sangha and his brothers` movement in 1675. Kweon was the best pupil of Song Siyeol, a prominent scholar and man of power. Although facing away the government examination, he was respected as sallim, rustic literati, on account of his teaching and writing activities and later called to High State Councillor. After his death, memorial halls and facilities to worship him, including Hwang-gang Sowon Academy, were built in the place he taught students. These facilities contributed to his descendants` acquiring his life values. They also made a contribution to the settlement of reject-heterodoxy sentiments based on their loyalty to the Myeong Dynasty in the area. Kweon Seop, Kweon Sangha`s nephew, also played an important role in Hwacheon-gun pa family line`s growing as rural neo-Confucian literati in Jecheon area. He built memorial halls to enshrine Kweon Sangha and made rules to develop his family line. In addition, he extended their living space over Hwang-gang area and each place had the shrine to hold a memorial service for their ancestors. As a result, Kweon Sangha and Kweon Seop`s family wielded power in Jecheon for hundreds years as the same family name group. Rural neo-Confucian literati didn`t produce more elite government officials than the groups in the capital, but their growth enabled cultural development of the local community and the Joseon Dynasty.

조선 중엽 사족얼자녀 (士族孼子女)의 속량 (贖良)과 혼인 - 『 미암일기 (眉巖日記) 』 를 통한 사례검토 -

구완회 ( Wan Hoe Ku ) 경북사학회 1985 복현사림 Vol.8 No.1

N/A

연해주 시기 유인석의 도전과 좌절의 기록들

구완회(Ku, Wan-hoe) 독립기념관 한국독립운동사연구소 2017 한국독립운동사연구 Vol.0 No.59

한말 의병장 이강년(李康秊) 관련 자료의 편찬과 영웅 만들기

구완회 ( Ku Wan-hoe ) 조선사연구회 2021 조선사연구 Vol.30 No.-

After Lee Kang-nyeon died, his comrades tried to compile the references about him. His comrades in Je-cheon compiled his records of righteous army (Changui- Sasilgi), his personal texts and funeral orations dedicated to him. The compilation (Unkangseonseang-Yugo) was finished in 1916 and hidden in the form of manuscripts, published in the form of block books(Unkangseonseang-Changuiillok and Unkangseonseang-Munjip) in 1948 and 1949 at Yong-gung after the independence of Korea. In comparison with the block book, the manuscript is much more vivid. The block book removed controversial parts, exaggerated the result of combats and removed dates of writings. In the process of summarizing the manuscript, mistakes were made. Some parts were supplemented, but roles of the survivors of the combats and sponsors of the publication were reflected excessively. The block book newly insisted that Lee Kang-nyeon had received secret royal order from the emperor. So the claim that Lee Kang-nyeon was commander in chief of the entire righteous army was made. To justify this claim, some references were forged after the independence of Korea. In conclusion, the manuscript about Lee Kang-nyeon is more valuable than the widespread block book in the view of historical materials. The block book was strongly influenced from the mood of the independence of Korea and hero-making at the time. Therefore study about Lee Kang-nyeon should more focus on the manuscript than the block book.

한말 의병장 이강년(李康秊)의 생애와 『운강집(雲岡集)』

구완회 ( Ku Wanhoe ) 세명대학교 지역문화연구소 2007 지역문화연구 Vol.6 No.-

Yi Kangnyeon was a commander of the righteous army standing up against Japanese imperialistic invasion in the late Choseon dynasty. He joined Hochwaujin and fought against Japan during Yu Inseok's righteous army uprising in 1896. Later he became Yu Inseok's pupil. As a commander he rose in arms again in 1907 and fought near Sobaek Mountains to denounce the foreign power, keeping choseon from perishing. He was arrested in summer, 1908 and hanged the next year. He is still regarded as a good model of a patriotic righteous army leader in the late Choseon dynasty. His books and materials on his achievements were published in wood block printing after Choseon's liberation from Japan. The publications, however, were different from the original handwriting versions in some respects. Military achievements were exaggerated and controversial parts were eliminated. Ungangjib, published this time, includes both the original handwriting version and the wood block printing one together to be compared with and referred to each other.

단양 지역의 한말 의병항쟁

구완회(Ku, Wan-hoe) 忠北大學校 中原文化硏究所 2010 중원문화연구 Vol.13 No.-

At the end of the Joseon Dynasty, Danyang was the important area for the movement of army that fought against the Japanese police and army. During the early movement, Jang Choong-sik and Jang Choong-sik who were father and son, Lee Wan-ha and others played major roles in the leadership of Hojwaeuijin. Especially, it could be seen in the area that Danyang militiaman troop turned into a combat troop. In late movement, Danyang became an important combat area where Lee Gangnyun, Kim Sang-tae, Lee Myung-sang who was the general of the army in Danyang, and Min Byung-pal who rose in rebellion with Lee Myung-sang were remarkable members. However, except some research about Lee Gang-nyun, even basic research has not been done yet because there has been no specific historical materials about others. Therefore, there is some necessity to push ahead the research based on Danyang area.

조선 후기 군현 사이의 갈등과 수령의 역할 - 18세기 중엽 예산-덕산 사이의 수리 분쟁을 중심으로-

구완회 ( Wan Hoe Ku ) 대구사학회 2007 대구사학 Vol.86 No.-

This study examines the water rights dissension between Yesan and Deoksan district in the middle of the 18th century, shown in the official documents between two districts. It was often the case that though irrigation facilities were located in one district, they were actually of great benefit to other districts. Thus there were not a few dissensions between districts and it was difficult to settle them. In the process local magistrates assumed the role as negotiating agents: persistently sticking to the benefit of their districts; even disobeying their superiors, provincial governors; often delaying their decision deliberately to avoid the disadvantageous result. They did so not only to secure their tax revenue but also meet the demand of the peasantry. By investigating the procedure of developing the inter-district dissension, led by local magistrates, this study shows that the districts were in rivalry at that time and the peasantry was getting more influential than before.

논문 : 성재(省齋) 유중교(柳重敎)의 강학과 문인집단의 확대 -화서학파의 사군(四郡)지역 전파와 관련하여-

구완회 ( Wan Hoe Ku ) 역사교육학회 2010 역사교육논집 Vol.44 No.-

한말의 의병장 경암(敬庵) 서상렬(徐相烈)의 생애

구완회 ( Ku Wan-hoe ) 세명대학교 지역문화연구소 2013 지역문화연구 Vol.12 No.-

을미의병기 호좌의진(湖左義陣)의 지도자인 서상렬은 무반 명문가 출신으로서 출세를 포기하고 척사의 길을 선택한 인물이다. 김평묵 · 유중교를 따라 배웠으며, 장담으로 옮겨와 유중교의 강단에 동참하였다. 유중교의 사후에는 『성재집』의 편찬을 주도하며 현실에 참여하기 시작했으나, 1894년 가을, 재종제인 서상철(徐相轍)의 봉기 때에는 ‘이단’으로 여겼던 동학과 연루되는 것을 피하여 참여하지 않았다. 농민군이 반외세 투쟁에 나선 상황이었기에 동학 세력과 연대하지 않고 의병 항쟁을 수행할 수 없었기 때문이다. 1895년 말, 단발령 이후 ‘제천의진’이 성립하자 군사(軍師)로 참여하여 실질적인 지도자 구실을 하였다. 제천의진이 유인석을 중심으로 하는 ‘호좌의진’으로 재편된 이후에는 영월에서 포군을 모았으며, 1896년 음력 1월 중순에는 ‘호좌소모토적대장(湖左召募討賊大將)’의 자격으로 영남에 진출했다. 이는 영남과 공동으로 투쟁하기 위한 것이었고, 의병 봉기 직후에 좌절하고 있던 영남 의병론자들의 요청에 따른 것이었다. 이후, 두 달 남짓한 기간 동안 ‘소토진(召討陣)을 이끈 서상렬은 영남의 여러 의진을 강경투쟁 노선으로 집결하기 위해 노력하였다. 영남 일곱 고을의 의진을 예천에 모아 회맹(會盟)을 주도하였고, 태봉 전투에서 일본군과 직접 격전을 치렀다. 그러나 태봉 전투에서 실패하였고, 안동관찰사의 부임을 허용할 것인가를 둘러싼 영남 북부 지역 의진의 내부 갈등 속에서 그것을 하나로 묶기 위한 노력은 결국 실패했다. 서상렬은 음력 4월 초 예천 전투의 패전을 계기로 단양 쪽으로 이동하였다. 그리고 중부권을 장악하던 호좌의진이 제천을 빼앗긴 후 재기를 위해 노력할 즈음, 서북 지방으로의 이동, 즉 ‘서행(西行)’을 강력히 주장하여 관철했다. 이후 서상렬은 대장진의 서행에 앞장서서 길을 열다가 낭천에서 전사함으로써, 타협 없는 의병론자로서의 삶을 마감했다. Seo Sangyeol(徐相烈, 1854~1896) was a leader of ‘Hojwaeujin(湖左義陣)’ in the uprising of righteous armies against the ordinance prohibiting topknots. He rejected the foreign influence and gave up a successful career on the time of enlightment, retiring into a country. He looked up to Kim Pyeongmuk(金平黙) and Yu Junggyo(柳重敎) as his teachers, who were famous scholars of ‘the Hwaseo school(華西學派)’ denouncing the foreign power. He moved to Jangdam(長潭) in Jecheon, where Yu Junggyo settled. There Seo Sangyeol learned from Yu Junggyo and assisted him in teaching others. He led the publication of Yu Junggyo’s works after his death. Though he suspended the fight against Japan in 1894 not to be involved in ‘Donghak(東學)’, the peasant uprising, he led the righteous army combat against the ordinance prohibiting topknots in Danyang after a year. When righteous armies were expanded and reorganized into ‘Hojwaeujin’ by Yu Inseok, he leagued together righteous armies of seven Yeongnam counties, led Hojwasotojin(湖左召討陣: the draft and suppressinon of Hojwaeujin), and fought against Japan in Taebong. As he was a radical hard-liner, he was sometimes in discord with the moderate Yeongnam righteous armies. He died in Nangcheon battle(狼川戰鬪) while he was forced to withdraw to the north after the defeat of Hojwaeujin.