조선 영조대 무신란과 안동 지방의 ‘의병’ (The Musin Revolt in 1728 and ‘Patriotic Soldiers’ in the Andong Area during the Reign of King Yeongjo in the Joseon Dynasty)

서지정보

· 발행기관 : 고려사학회
· 수록지 정보 : 韓國史學報 / 42호 / 141 ~ 168페이지
· 저자명 : 이욱

초록

Depending on how they coped with the Musin Revolt in 1728, clans in the Andong area could be regarded as ‘rebels’ or ‘loyal subjects.’ If they were judged based on their contact with the leaders before or during the early stage of the revolt, they became rebels, and if their raising of patriotic soldiers was spotlighted, they became ‘patriots’ and ‘loyal subjects.’ Decision between the two extreme judgments was largely influenced by the intention of political powers in those days, in particular, the king. The Noron Faction, which was in political confrontation with the Yeongnam Namin Faction, gave weight to the former. Considering that the Yeongnam Namin Faction aligned itself with the revolt, they condemned all the members of the faction as ‘the remnants of the insurgents.’ By blaming the Namin Faction, the Noron Faction tried to hold hegemony in the political situation and to establish a base of the faction in the Andong area. However, King Yeongjo who did not want the recurrence of disturbances like the Musin Revolt in 1728 and wished the maintenance of Tangpyeong (harmony and impartiality) state and King Jeongjo who needed the support of the right wing for gaining hegemony through the declaration of Imoeuri (the innocence of Crown Prince Sado) put dots on the latter. By doing so, they clarified to clans in Yeongnam, particularly in Andong that ‘Yeongnam is the Holy Land of Confucius and Mencius and the home of loyal subjects who raised patriotic soldiers in national disasters such as the Japanese invasion in 1592 and military revolts.’The kings’ perception and repeated declarations as such imbued local clans in the region with pride and identity as ‘loyal subjects.’ They came to have the pride and identity that they had raised patriotic soldiers to cope with national calamities at the risk of their life. Remembering the unceasing tradition of patriotic soldiers from the Japanese invasion in 1592 to Qing's invasion in 1627 and the Musin Revolt in 1728, they took it for the ground of their identity. In addition, they put up weapons used by patriotic soldiers in those battles as symbols representing their memories.
When the kings and political powers had to choose between the contradictory memories of the Musin Revolt in 1728, they chose the memories ‘the Holy Land of Confucius and Mencius’ and ‘the home of loyal subjects.’ These memories provided another motive power for the rise of patriotic soldiers when the country fell in a national crisis at the end of the Yi Dynasty.

영어초록

Depending on how they coped with the Musin Revolt in 1728, clans in the Andong area could be regarded as ‘rebels’ or ‘loyal subjects.’ If they were judged based on their contact with the leaders before or during the early stage of the revolt, they became rebels, and if their raising of patriotic soldiers was spotlighted, they became ‘patriots’ and ‘loyal subjects.’ Decision between the two extreme judgments was largely influenced by the intention of political powers in those days, in particular, the king. The Noron Faction, which was in political confrontation with the Yeongnam Namin Faction, gave weight to the former. Considering that the Yeongnam Namin Faction aligned itself with the revolt, they condemned all the members of the faction as ‘the remnants of the insurgents.’ By blaming the Namin Faction, the Noron Faction tried to hold hegemony in the political situation and to establish a base of the faction in the Andong area. However, King Yeongjo who did not want the recurrence of disturbances like the Musin Revolt in 1728 and wished the maintenance of Tangpyeong (harmony and impartiality) state and King Jeongjo who needed the support of the right wing for gaining hegemony through the declaration of Imoeuri (the innocence of Crown Prince Sado) put dots on the latter. By doing so, they clarified to clans in Yeongnam, particularly in Andong that ‘Yeongnam is the Holy Land of Confucius and Mencius and the home of loyal subjects who raised patriotic soldiers in national disasters such as the Japanese invasion in 1592 and military revolts.’The kings’ perception and repeated declarations as such imbued local clans in the region with pride and identity as ‘loyal subjects.’ They came to have the pride and identity that they had raised patriotic soldiers to cope with national calamities at the risk of their life. Remembering the unceasing tradition of patriotic soldiers from the Japanese invasion in 1592 to Qing's invasion in 1627 and the Musin Revolt in 1728, they took it for the ground of their identity. In addition, they put up weapons used by patriotic soldiers in those battles as symbols representing their memories.
When the kings and political powers had to choose between the contradictory memories of the Musin Revolt in 1728, they chose the memories ‘the Holy Land of Confucius and Mencius’ and ‘the home of loyal subjects.’ These memories provided another motive power for the rise of patriotic soldiers when the country fell in a national crisis at the end of the Yi Dynasty.

참고자료

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