徐家匯와 近代上海 - 천주교 예수회와의 관계를 중심으로

崔洛民 동북아시아문화학회 2004 동북아 문화연구 Vol.1 No.7

『쾌락의 혼돈 : 중국 명대의 상업과 문화』

최낙민 한국해양대학교 국제해양문제연구소 2011 해항도시문화교섭학 Vol.0 No.4

예수회신부 吳漁山의 「嶴中雜詠」을 통해 본 해항도시 마카오

崔洛民 대한중국학회 2012 중국학 Vol.43 No.-

Wu Yushan(1632~1718) is one of “six great masters of the Qing Dynasty” representing the landscape painting circle during the Qing Dynasty. He was one of intellectuals with fame who constructed his own world even in poetry and music as well. The mission project in China by the Society of Jesus is closely related to the relationships of Wu Yushan in 1680 with the ‘contact zone’ Macau where cultures are exchanged between Europe and Asia. Wu Yushan received a Catholic name called Simon Xaverius (西 滿 · 沙勿略) as he entered the Society of Jesus formally in 1682 and wrote many poems other than 80 poems of “Saint Study Poem(聖學詩)” containing his understanding on doctrines for 3 years in Macau, while praising ancient sagas in the Society of Jesus. 30 poems in Aozhongzayong contain poems describing the natural and human environment of Macau from the perspective of Wu Yushan as a landscape painter as well as a literary man. In this presentation, the Catholic learning process of Wu Yushan will be introduced first through poems in Aozhongzayong. Then, the process for the Western culture to be settled down in Macau will be introduced around the life of people and Catholic events in Macau. Through them, we will consider the meaning of the seaport city in the course of cultural contact between different civilizations. Through not a many of poems reaching 30 poems in Aozhongzayong, various living aspects in Macau as a place for cultural interchanges between the East and West during the 17th century are revealed in a good manner. Especially, the life of Wu Yushan who learned Christianity in Colégio de São Paulo at the age of 50 reveals the features of a seaport city in a good way, where heterogeneous cultures were exchanged. In addition, as he contained the meeting and change of both the East and West in a special contact zone of a seaport city called Macau into phrases with seven characters, they could be deemed innovative in details. Conclusions may be led by outlining the following two implications for the meaning of “Aozhongzayong”. First, strengths of a painter Wu Yushan are well revealed. As if we evaluate poems of Wang Wei as “a painting in a poem and a poem in a painting”, Wu Yushan representing the landscape painting circle at the early Qing Dynasty were observing the nature of Macau as a priest of the Society of Jesus to sing his agonies about life and death into poems in the nature along the natural beauty. Then, the poems of Wu Yushan are well succeeded to the spirit of “poetic history” as a type of poem in the realistic way of Du Fu. As the poems of Du Fu well reflect the image of society at the times, we call his poems “poetic history”. Just like that way, the poems of Wu Yushan well reflect the living of Portuguese, black slaves and Dan people who lived around Macau in the 17th century. Especially, the poems about the Saint Xaverius March or Christmas happening in Macau are valuable data which have never mentioned even in “Aomenjilüe(≪澳門記略≫)” called the text for the historical study in Macau. The poems of Wu Yushan have not only the value of poems but also the value for historical data to show the daily living which are not recorded in the history.

예수회신부 吳漁山의 「嶴中雜詠」을 통해 본 해항도시 마카오

최낙민 대한중국학회 2012 중국학 Vol.43 No.-

Wu Yushan (1632-1718) is one of “six great masters of the Qing Dynasty” representing the landscape painting circle during the Qing Dynasty. He was one of intellectuals with fame who constructed his own world even in poetry and music as well. The mission project in China by the Society of Jesus is closely related to the relationships of Wu Yushan in 1680 with the ‘contact zone’ Macau where cultures are exchanged between Europe and Asia. Wu Yushan received a Catholic name called Simon Xaverius (西滿 · 沙勿略) as he entered the Society of Jesus formally in 1682 and wrote many poems other than 80 poems of “Saint Study Poem(聖學詩)” containing his understanding on doctrines for 3 years in Macau, while praising ancient sagas in the Society of Jesus. 30 poems in Aozhongzayong contain poems describing the natural and human environment of Macau from the perspective of Wu Yushan as a landscape painter as well as a literary man. In this presentation, the Catholic learning process of Wu Yushan will be introduced first through poems in Aozhongzayong. Then, the process for the Western culture to be settled down in Macau will be introduced around the life of people and Catholic events in Macau. Through them, we will consider the meaning of the seaport city in the course of cultural contact between different civilizations. Through not a many of poems reaching 30 poems in Aozhongzayong, various living aspects in Macau as a place for cultural interchanges between the East and West during the 17th century are revealed in a good manner. Especially, the life of Wu Yushan who learned Christianity in Colégio de São Paulo at the age of 50 reveals the features of a seaport city in a good way, where heterogeneous cultures were exchanged. In addition, as he contained the meeting and change of both the East and West in a special contact zone of a seaport city called Macau into phrases with seven characters, they could be deemed innovative in details. Conclusions may be led by outlining the following two implications for the meaning of “Aozhongzayong”. First, strengths of a painter Wu Yushan are well revealed. As if we evaluate poems of Wang Wei as “a painting in a poem and a poem in a painting”, Wu Yushan representing the landscape painting circle at the early Qing Dynasty were observing the nature of Macau as a priest of the Society of Jesus to sing his agonies about life and death into poems in the nature along the natural beauty. Then, the poems of Wu Yushan are well succeeded to the spirit of “poetic history” as a type of poem in the realistic way of Du Fu. As the poems of Du Fu well reflect the image of society at the times, we call his poems “poetic history”. Just like that way, the poems of Wu Yushan well reflect the living of Portuguese, black slaves and Dan people who lived around Macau in the 17th century. Especially, the poems about the Saint Xaverius March or Christmas happening in Macau are valuable data which have never mentioned even in “Aomenjilüe(≪澳門記略≫)” called the text for the historical study in Macau. The poems of Wu Yushan have not only the value of poems but also the value for historical data to show the daily living which are not recorded in the history.

圓仁의『入唐求法巡禮行記』를 통해 본 항해신앙

최낙민 국립부경대학교 인문사회과학연구소 2024 인문사회과학연구 Vol.25 No.1

Ennin's Diary The Record of a Pilgrimage to China in Search of the Law contains a lot of valuable information about political, economic, cultural, and religious exchanges through the East Asian Sea in the first half of the 9th century. In addition, it contains valuable data to infer how dangerous ocean navigation is for East Asians at a certain time when navigation technology has not developed, and how the desperate origins of the envoys to preserve their lives and fulfill their duties in such dangerous situations lead to marine faith activities. In the text, through The Record of a Pilgrimage to China in Search of the Law, the researcher considered the contents of the responsible ambassador prayers to the Avalokiteshvara and Bodhisattva Myogyeon to preserve the lives of himself and his party. In addition, examined the navigation faith activities in which officials and fortune tellers on the ship performed rituals to the Great Sumiyoshi God, God of Hachiman and God of thunder ministers of Japanese Shintoism. And looked at the prayers by officials to the local gods of mountains and islands, and the prayers posted by monks to the Dragon King, who guarded the five directions based on Buddhist scriptures. And through Shoku Nihon K̄oki(續日本後紀) examined the royal family's faith activities for the safe navigation of The Japanese misses to Tang China (遣唐使, kentōshi). In the first half of the 9th century, the general aspects of navigation faith activities were examined through the records of Japanese safe navigation from the Tang Dynasty, and based on this, marine faith activities in East Asian waters lacking historical sources were to be inferred. 圓仁의 『入唐求法巡禮行記』는 9세기 전반 동아시아해역을 통한 정치, 경제, 문화와 종교 교류에 관한 많은 귀중한 정보를 담고 있을 뿐만 아니라, 항해에 필요한 동아시아해역의 기초적인 기상학적 지식조차 갖고 있지 못했던 당시 일본인의 원양항해 활동을 사실적으로 기록한 중요한 사료이다. 나아가 『巡禮行記』는 원양에 대한 이해가 부족하고 나침반과 같은 항해 장비와 기술이 발전하지 못했던 일정 시기 동아시아인들에게 있어 원양항해가 얼마나 위험한 일이며, 이러한 위험한 상황에서 목숨을 보전하고 맡은 바 사명을 완수하려는 견당사들의 간절한 기원이 어떻게 항해신앙 활동으로 이어졌는지 유추해 볼 수 있는 소중한 자료이기도 하다. 본문에서는 『巡禮行記』의 내용에 근거하여 ‘承和 遣唐使’가 항해의 안전과 순풍을 기원하기 위해 불교의 항해 수호신인 觀音菩薩과 妙見菩薩에 기도하고 『灌頂經』에 의거하여 五方龍王에게 기원하였으며, 神道의 住吉大神・幡大神・霹靂神(雷神)뿐만 아니라 登州의 諸山島神 등 많은 신에게 제사를 지냈음을 살펴보았다. 또한 『續日本後紀』를 통해 ‘승화 견당사’가 출발하기 전 황실에서 國分寺인 香襲宮, 八幡大菩薩宮, 宗像神社, 阿蘇神社에 승려를 파견하여 견당사가 일본을 떠나는 날부터 일본으로 무사히 귀환할 때까지 『海龍王經』을 송독하도록 한 기록과 함께, 錄使 宗雄이 탄 배가 먼저 도착했다는 소식을 듣고 천황이 나머지 8척의 배가 무사히 귀환할 수 있도록 攝津國 住吉神, 越前國 氣比神에 폐백을 봉납하고 견당선의 무사 귀환을 기원했다는 기록을 확인하였다. 이를 통해 9세기 전반 동아시아해역에서 행해졌던 다양한 항해신앙 활동을 고찰하고 , 『巡禮行記』의 가치를 재조명하고자 했다.

澳門의 開港을 둘러싼 明 朝廷과 佛郞機의 갈등

최낙민 대한중국학회 2013 중국학 Vol.44 No.-

In the 16th century, the country of the heaven’s son Ming Dynasty had been on the verge of decline. Under such a circumstance, Portuguese who had been shown along the coast of Southeast Asia occupied the Malacca Kingdom with their force, which was a tributary state to China for a long time, resulting in disturbances in the tributary trading system whose summit was Ming Dynasty. Although Portugal with its entry to the Sea of Southeast Sea wanted to keep a tributary relations for the stable and organizational trading activities with China, the government of Ming Dynasty could not overcome its suspicion and fear against Portugal as they had not experienced such a situation, resulting in forming conflicts for a long time. Macao – The process to form residences of Portuguese in Macao can be said to be a course to expand the understanding and trust on the counterpart while the government of Ming Dynasty with no power to control the counterpart were reducing the suspicion and fear against Portugal. Although Ming Dynasty could not embrace Portugal as one of the tributary states, it allowed their stay in Macao as the land of the heaven’s government. Although gateways were installed to control the access of Portuguese to the inland, their trading was never blocked. Although Portuguese did not give up the construction of walls under the justification of protecting their living foundations from the external invaders such as the Dutch, they served for the government of Ming Dynasty which allowed them to have their safety and Christian missionary works until they were perished. The Portuguese residents in Macao with Catholic churches and Western buildings in the Iberian style together with Chinese colors can be said to be cultural heritages which came from the contacts and conflicts between China and Portugal.

徐家匯와 近代上海 - 천주교 예수회와의 관계를 중심으로

최낙민 동북아시아문화학회 2004 동북아 문화연구 Vol.1 No.7

Xújiahuì is located at the southern area of capital city in Shanghai. In the seventeen century, The Jesuits were invited here by a local high-ranking Míng Dynasty official, landowner, and scientist, Xú Guangqí (the district's name Xújiahuì, means "Xú Family Village"), who was himself converted to Catholicism by the Jesuits' most famous missionary to China, Matteo Ricci (1553-1610). Xú Guangqí collaborated with Matteo Ricci and other Jesuit fathers to translated Western mathematical and scientific works into Chinese and polished or rewrite most of Fr. Ricci's writings in chinese. The Jesuits' who came to china in the sixteen century developed an approach to evangelizaion unique in their time, one based on an understanding of and respect for Chinese civilization. After the Opium War, when western colonial powers reinforced their presence in China, Catholic priests from France established a church at Xújiahuì. As a missionary center, the cathedral grounds once included a library, an orphanage, a college, a publishing house, and its own weather station. Xújiahuì became a center of catholicism known as "Vatican in the Oriental Nation." The Society of jesus began construction of a mission complex that within a few decades was known worldwide for its charitable works and original research in the physical and natural sciences. This is derived by the interchange between the man known as Xú Guangqí in Shanghai and priests in Society of Jesus. Their humbleness and honor toward different civilization deeply affected the philosophers of enlightenment, making it possible to achieve academic development and peaceful interchange of people between Sino- Western country.

예수회 신부 吳漁山의 ‘十年海上’ 사목활동과 天學詩 고찰 ― “글로벌-로컬”의 관점을 중심으로

최낙민 대한중국학회 2017 중국학 Vol.59 No.-

고에서는 1688년 57세의 나이로 사제 서품을 받고 上海에서 10년간 선교활동(‘十年海上’)을 수행한 예수회 신부 오어산의 삶을 통해 동질적인 가치의 보편성을 추구하는 가톨릭과 유교문화를 중심으로 하는 중국 고유문화 사이에서 발생하는 긴장을 해결하고, 두 문화를 융합하기 위한 그의 노력을 살펴보고자 하였다. 이를 위해 오어산의 『三餘集』 속에 수록된 시 가운데 상해에서 창작한 기독교문화와 예수회 신부들의 활동을 담아낸 광의의 天學詩를 분석대상으로 하였다. 본문에서는 먼저 상해지역의 기독교 전교기지였던 老天主堂을 중심으로 한 예수회 오어산 신부의 생활을 살펴보고, 예수회원의 중국 선교활동에 있어 중요한 역할을 담당했던 서양의 천문학과 자연과학지식에 대한 그의 태도를 밝히고자 하였다. 이를 통해 예수회 신부가 되면서 자연스럽게 바티칸 포교성의 지휘와 감독을 받게 된 중국 지식인의 글로벌한 종교 활동을 살펴볼 수 있었다. 다음으로 오어산 신부가 상해지역의 선교활동에서 보여준 목자로서의 노력, 사람 낚는 어부가 되고자 한 선교사로서의 모습을 살펴보고자 하였다. 이를 통해 기독교와 중국 고유문화를 융합하고자 노력한 예수회 신부 오어산의 사목활동이 갖는 로컬적인 의미를 확인할 수 있었다. This paper attempts to review the Jesuit priest Wu Li’s missionary work in Shanghai from a “global-local” perspective. To achieve this goal, the first part of the paper examines Wu’s life in the Old Catholic Church in Shanghai and figure out his attitude towards Western scientific knowledge, one of the two major axes in the missionary works of the Society of Jesus in China. The second part focuses on Father Wu's effort of his missionary work, forgetting how grey his hair turned and crossing the Huangpu River for ten years. In this presentation, Wu Li’s pastoral activities on Shanghai will be introduced first through poems in Sanyuji(三餘集). Father Wu Li, who lived in 17th 18th century, would never have been aware of the progress of globalization. However, Wu Li who became a Catholic priest, can be regarded as a trailblazer in overcoming the tension between the view of Catholic seeking universal values and the view of Chinese intellectuals focusing on Confucianism.

상하이의 憂鬱: 1930년대 해항도시 상하이의 삶과 기억- 김광주와 요코미쓰 리이치를 중심으로

최낙민,이수열 부경대학교 인문사회과학연구소 2019 인문사회과학연구 Vol.20 No.2

communism, nationalism and cosmopolitanism were intersecting and existed in the middle. Kim GwangJu, a writer from colonial Joseon, and Yokomitsu Reiichi, a writer from the Japanese Empire, visited Shanghai at a similar time, and we can find the common keyword "Melancholia" in the memory of the two. For Koreans living in colonies to the ruling class, "Melancholia" was bound to manifest itself as an overall psychological sign, and Japanese intellectuals also experienced "Melancholia" in the process of thinking about the relationship between the empire and the colony, blocked by the logic of the nation and the nation. The sensibility of "Melancholia" can be seen as an expression toward to the violence of the world around him and of individual helplessness against him, or as a force to break through such a world. Yokomitsu Riichi was pessimistic about himself, unable to transform himself into an active innovative force, blocked by the nation's logic. Meanwhile, Kim GwangJu experienced "Melancholia" in Shanghai as a colonial writer. This fact was a rebuttal of the fact that they were the owners of values colliding with their country, but at the same time the way they loved their country as a trauma. But there was a clear difference between the "Melancholia" of colonial writer Kim GwangJu and the "Melancholia" of the empire's author Yokomitsu Riichi. In this paper, we will look at the specifics of the "Melancholia" they have in Shanghai by analyzing the works of the two. 1920년대 30년대 식민과 제국, 자본주의와 공산주의, 내셔널리즘과 코즈모폴리터니즘과 같은 중층적 상황을 존재적 조건으로 안고 있던 상하이에서 생활했던 식민지 조선출신의 작가 김광주의 삶과 짧은 기간 상하이를 방문했던 제국 일본의 작가 요코미쓰 리이치의 기억 속에서 우리는 ‘憂鬱’이라는 공동의 키워드를 발견할 수 있다. 일제강점기라는 조건 하에서 식민지민으로 살아가는 조선인들에게 우울은 그 층위야 어떻든 간에 전반적인 심리적 징후로 안고 있을 수밖에 없었을 것이고, 자유민권운동이나 다이쇼(大正) 데모크라시를 경험했던 일본의 지식인들 역시 제국과 식민지의 관계에 관한 논의의 과정을 통해 민족과 국가의 논리에 가로막혀 우울을 경험할 수밖에 없었을 것이다. 우울이라는 감성은 자신을 둘러싼 세계의 폭력성과 그에 대한 자신의 무력감의 표현으로 나타나거나 혹은 이러한 세계를 돌파할 수 있는 힘으로 인식될 수 있다. 민족과 국가, 혹은 조국이라는 논리에 막혀 적극적인 혁신세력으로 변신할 수 없었던 요코미쓰 리이치나 식민지민이라는 천형을 받은 김광주가 상하이에서 갖게 된 우울은 기실 그들이조국과 대립되는 가치의 소유자임을 반증하는 것이면서, 동시에 트라우마로서의 조국에 대한 사랑을 보유하는 방식이기도 할 것이다. 하지만 식민지 조선의 작가 김광주와 제국 일본의 작가 요코미쓰 리이치가 가졌던 우울감은 분명한 차별성을 가질 수밖에 없었다. 본문에서는 김광주와 요코미쓰의 작품들을 통해 그들이 상하이라는 해항도시에서갖게 된 우울감에 대해 알아보고자 했다.

『쾌락의 혼돈: 중국 명대의 상업과 문화』

최낙민 한국해양대학교 국제해양문제연구소 2011 해양도시문화교섭학 Vol.- No.4