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한말 전북지역 의병의 인적 관계망 – 습재 최제학을 중심으로-
金建佑 전북사학회 2018 전북사학 Vol.0 No.52
이 글은 한말 태인의병 당시 습재 최제학(1882~1959)이 그의 인적 관계망을 어떻게 활용하여 의병활동을 전개했는지 살펴보았다. 태인의병은 진위대의 개입으로 열흘간의 짧은 항쟁을 마치고 해산되었지만 1,000여 명이 참여한 큰 규모의 항일 의병활동이었다. 본고는 최제학의 학연에 따른 의병 참여, 지역정보와 연결망 그리고 혈연 집단과의 협력이라는 내용을 살펴보았다. 그는 학연을 통해 인적교류를 넓히는 동시에 사회적 연결망이 자연 강화됨을 주목하였다. 특히 창의(倡義)하기 위해 호남에 내려온 최익현을 처음부터 끝까지 수행하면서 처소와 행선지 일정을 계획했으며, 임실 상이암(上耳庵)과 진안 삼우당(三友堂) 행차를 최제학이 주도적으로 수행했음을 밝혔다. 또한 최제학을 중심으로 진안 탐진최씨라는 혈연 집단이 의병 모집, 군량미 마련, 편지 전달, 침식 마련, 대마도 문후 등 의병활동에 적극 참여했음을 알 수 있었다. 따라서 본고는 의병장 중심이 아닌 의병 참여 조력자의 인적 연결망을 통해 새로운 측면을 부각하고자 했다. This paper examines how Seupjae Choi Je-hak(1882-1959), who worked hard to assist Choi Ik-hyun as an aide, formed and used his personal contacts and network in the movement of the Taein Righteous Army. In the previous study, most themes surrounding the Taein Righteous Army have already been discussed including the leaders of the movement, the nature of the troops, the process and impact as well as the historical significance of the movement. The record written by Choi Je-hak on the movement are frequently quoted as important historical data, but no specific research has been done on it at all. This paper examines the topics of participation in the Taein Rigteous Army according to the academic ties of Choi Je-hak, information and networks of the region, and cooperation with blood relations. Through his academic ties, Choi Je-hak broadened his connection with people, and this naturally strengthened his social network. In particular, he accompanied Choi Ik-hyun throughout the latter’s visit to Jeolla-do to raise an army against the Japanese, and arranged the schedule for Choi Ik-hyun’s accommodation and destinations. Choi Je-hak took the initiative in arranging the visit of Choi Ik-hyun, the supreme leader of the Taein Righteous Army, to Sangeuam in Imsil and Samwoodang in Jinan. Further, Choi Je-hak actively participated in the recruitment of troops by the Choi clan of Tamjin, procurement of provisions, delivery of letters, the provision of housing and meals, and paying respects to Tsushima. Instead of focusing on the leaders of the righteous army, this study has tried to highlight the personal network and the perspective of a person who participated as an assistant in the anti-Japanese battle.
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簡札을 통해 본 扶安金氏家의 경제활동 : 선박운행을 중심으로
金建佑(김건우) 한국학중앙연구원 2004 장서각 Vol.- No.12
Ganchal(簡札, Letter written in old Chinese composition) is a cardinal data to vividly show the normal life of noble level that led the politic, culture and social trend in Chos?n(朝鮮) dynasty. The Ganchal(簡札) of Ubandong (a name of suburb) Kim family shows their various normal lives as a leader of a suburb. Buan Kim family(扶安 金氏家門) continuously paid attention to central authority with an effort to observe the trend of capital city and to enter the government service through the Ganchal(簡札) from their acquaintances. Those acquaintances were paid rice or other indigenous products from Buan Kim family(扶安 金氏家門), so that they could continue their cordial relationship. We have researched the purpose of Letter of Buan Kim family that says the role of Letter in their family. In 1860, Buan Kim family tried to upgrade the dignity of their family with publishing a wooden printed book, "Buan Kim family Letter Collection", that is a collection of publicly well-known family members' letters at the moment. However, for the case of Doam(陶菴) Lee, Jae(李縡), "Uban Kim family letter" contains 27 letters that he sent to Kim, Soo-jong, however, those letters are not listed in "Doam Collection". It says that they were not in the same social level. Researching the similar letters that sent to the same person, Ubandong Kim family letter collection was published for special purpose. "The letter collection of Uban Kim family" fully explains that what kind of relationship the provincial noblemen have with high-ranking officials in the capital city even though they were located in Buan(扶安), the countryside far away from capital city. "The letter collection of Uban Kim family", collected for several generation by keeping wide relationships with mighty clans of capital city, also contributed tokeep their nobility and expend their influence through the heritage of their family. We could find that Buan Kim family had frequent and various trades with their acquaintances and high-ranking officials in the capital city through shipping system. And they strived to make a profit from shipping business. For instance Kim, Soo-jong(金守宗) was found in the letter that he was working on shipping business, dealing with the duty grain of his acquaintance and high-ranking officials in Seoul and Gyeonggi area. Now to conclude, in this manuscript we've researched the Ganchal of Buan Buan Kim family with emphasis on two subjects. Firstly, Buan Kim family, as the province nobility, carne in contact with central authority by using the geographical characteristic that Buan was a place of exile and a sinecure office. And they set up the honor of their family by the Ganchal received from the central authority. The significance is that it allows us to know how the rich province nobility carries it off well. Secondly, the Ganchal of Buan Kim family reveals the aspect of a certain region's society & economy very well, such as the geographical environment of Buan, goods transportation and making profit by shipping, farm management by Seoul landlords and so on. Especially, the details of Ganchal indicate that Seoul landlord's far-off farm management needed not only his own servants but also the help of province nobility like Kim, Soo-jong(金守宗).
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金建佑(Kim Kun-Woo) 역사실학회 2009 역사와실학 Vol.39 No.-
This paper describes the process of development of authenticity controversy on Ha Wiji(河緯地) testament. Ha Wiji testament is a document written by Ha Wiji and given to his nephew just before he was executed by King Danjong restoration event in 1456. The testament had not been known more than 200 years after he died but became known when Ha Dalhae(河達海), who claimed his being the offspring of Ha Wi-ji, requested and received the position of authentic offspring from Min Jinhu, the person in authority at that time, in 1705. Timely, the court reinstated Ha wiji to the symbol of loyal subject and made Ha Dalhae authentic offspring who offers sacrifice. The testament of Ha Wiji just listed goods, as mentioned in it. However, it was taken not as mere goods list but as a will written in metaphorical method because several influential persons had wrote in their books as such. On the other hand, there were many scholars and politicians who doubted the authenticity of Ha Wiji testament and insisted on it's being false. in particular, Park Gyusu and Ha Sicheol(河始徹) did. Ha Sicheol, who lived in Gaeseong(開城), argued strongly it's being forgery when he raised dispute on the family origin of Ha Wiji with Andong Ha family. The development of authenticity controversy revealed that both sides' logics had become more fine as time goes by and controversial situation had became more complex due to realistic reasons.
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