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백기인 원광대학교 2006 圓光軍事論壇 Vol.- No.2
This article alms to exarnine the tactical meaning of military intellectual background of the late Chosun dynasty. To achive this purpose, I conducted comparative-analysis in history of military tactical discourse of the late Chosun dynasty. After the two external invasions, so called Imjin and Byoungja War, the Chosuns' had suffered from great injuries of the War. Public opinion was divided, and the point of view toward China and Japan was also changed, causing a bipolar trend. Among trends of the 16th century, the discourse about occupation of 'Liao-dong' area in the Qing was revealed and continues to the 18th century. At that time, the occupation of 'Liao-dong' area was a very peculiar alternative and depended on prospectives of the Qing's collapse. But that alternative was only discussed, not activated. In addition, the military reform of Chosun was delayed before the modern transition. The military arts of China-Korea had been maintained or so called 'system of chuck-pub(戚法)' and its advanced military formation. On the contrary, Japan trnansformed from traditional formation into the western style, which was adopted from western world (Germany & France). It seemed to be a symbol of change and difference. Japan suceed in military modernization toward Western style. However, later Chosun, became the military intellectual discourse and was very important to the next royal military renewal program. Especially, because it was connected the national defense activities in modern transion. So, Motivation and momentum lead to lots of efforts such as the discourse of national defense objectives and policies of scholars at office level. As a result, I conclude that the intellectual idea is a root of the future generations's fruits. It maybe not exception about the military area.
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백기인 한국정치외교사학회 2006 한국정치외교사논총 Vol.27 No.2
조선왕조의 건국초부터 시행된 대표적인 군사훈련인 강무는 본질적으로 국왕이 군권을 장악하고, 국왕의 위엄을 높이려는 정치적인 목적이 있었다. 그리고 강무에서 잡은 짐승은 종묘에 제사지냄으로써 왕실의 권위를 높이고, 강무장과 그 사이를 오가는 지역의 백성들에게는 일정한 시위효과가 있었다. 그러나 정치적인 안정기에 접어든 성종대 이후에는 강무나 대열이 점차 약화된 반면 열무가 비중있게 시행되었다. 열무는 대체로 국왕의 능행과 연계되었지만 군사적 성격에 충실한 것이었다. 강무가 정기적이었으나 열무는 불시에 실시하는 경우가 많아 국왕의 직접적인 통수체계의 확인과 군사점열의 성격을 보다 강하게 드러냈다. 강무가 황해도, 경기 및 강원도에서 시행된 것이라면 열무는 대체로 동교ㆍ중량포ㆍ살곶이ㆍ춘당대ㆍ노량 등 일반 열병이 시행된 곳에서 크게 벗어나지 않았다. 이러한 열무의 시행은 조선중기 이후 왕조의 법제와 정치ㆍ제도적인 안정으로 인하여 국왕의 열병은 종래의 정치적 시위효과라는 명분적인 측면보다 군권 장악과 통수권 확립이라는 보다 현실적인 정치적 목적을 지향하게 되었다. 그 규모는 대체로 2천명에서 최대 1만명으로 강무나 대열보다는 적은 규모라고 하겠으며, 새로운 무기체계나 군사전략상의 문제를 결합시켜 과목을 변경하면서 일반적인 군사훈련의 목적도 달성하고자 했다. 조선후기에 들어와서 더욱 활발하게 시행된 열무는 왕조의 기반이 안정화된 중기 이후 도성수비 확립 차원에서 군사점열을 도모하면서 통시에 국왕의 군권장악과 통수체계를 확립하는 실질적인 정치적 목적을 실현하는 장치였다고 이해된다. Gang-mu, a principal military exercise that began with the founding of Chosun dynasty, had its political purpose in affirming the king s military might and exhibiting his glory. The animals hunted during Gang-mu were sacrificed at the royal cemetery to emphasize royal authority, and there was an effect of processional display to those in the area of the Gang-mu field. But from the King Sungjong on, when the nation entered a period of political stability, Gang-mu and Dae-yeol became gradually neglected, and Yeol-mu instead was maintained in practice. Yeol-mu was typically accompanied by the king s visits to royal mausoleums, but was faithful to military training. Gang-mu was performed at regular intervals, but Yeol-mu was frequently ordered without notice, and had a prominent emphasis on affirming the line of command and on the inspection of the soldiers. And while Gang-mu took place in Hwanghae, Kyoungki and Kangwon provinces, Yeol-mu was for the most part limited to the vicinities of walled fortifications where standard inspections were performed, such as Dongkyo, Joongryangpo, Salgoji, Chundangdae and Noryang. The scale of forces involved in Yeol-mu was typically from two to ten thousand men, smaller than those of Gang-mu or Dae-yeol, and according to the changes in weapon systems and strategies, the subjects of inspections were modified. Because the royal power s foundation was stable in the late Chosun period, instead of arduous large-scale mobilizations like Gang-mu or Dae-yeol were avoided, and in their stead Yeol-mu offered an expedient form of military inspection which stressed practical military training while demonstrating the royal line of command. But since it too was performed following the royal visits to the mausoleums of previous kings, temporally and spiritually its enactment took on the meaning of Gang-mu. The practice became the archetype the general military processions and demonstrations towards the end of Chosun.
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백기인 원광대학교 2007 圓光軍事論壇 Vol.- No.3
The 3 · 1 Movement showed a force which aimed a non-violoent characteristic against the Japapnese Imprerialism. It opened the new area in the history of anti-Japanese imperalism movement. It went over the meaning of the resistance which is simple, and moted of the independence movement in other parts of Asia such as th 5 · 4 motion in China, Satyagraha(Devotion to the truth) in India and the independent spirit world-wide especailly to the people of a smaller and weaker power. Domestically, the 3 · 1 Movement showed force and the social map layer-which all class participates (the intellectuals, students, merchants, farmer) - was organized. Also systematic anti-Japanese imperalism movement grew larger. Without exception, the chollapukdo area participated to an eternity show, but the frequency or participation possibility was relatively low. Historically chollapuk-do was the place where the Volunteers (Choi Ik-hyeon and Gi Sam-yeon Army) rose up against the Japanese Imperialism. And Japanese imperialism punished them at a large scale, and was watching and plundering them thoroughly. But they resisted simultaneously. The 3 · 1 Movement of the chollapuk-do area connected the Seoul area. The Cheondokyo and the Christianity organizations were magnified in each field all classes existing. Also, in the eternity showed force in the Imsil area, and the same religious organizations were mobilized in motion. The show of force in the Unam area ended initially with failure. Movemt had gone bad when showing the force of Osu primary school and the market place. After it was magnified to the neighborhood area (Osu · Cheonwoong), it rose from the entire Imsil area. The movement of Imsil area opened at night, and the class participants were the students, region maintenances, the farmers, the Cheondokyo or the Christianity organizations.
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