19세기 운학 완천 합격자와 그들의 가계 (The Passers of Unhak Wancheon Deliberations and Their Lineages in the Nineteenth Century)

서지정보

· 발행기관 : 전북사학회
· 수록지 정보 : 전북사학 / 33호 / 143 ~ 183페이지
· 저자명 : 김두헌

초록

This paper is to analyze 267 passers of unhak wancheon deliberations in boncheongwancheonan. They all succeed in the reviews in the nineteenth century. Their social positions and their lineages will be examined. In fact the study of such passers has never been tried. In this paper their social positions will be determined by their lineages, not their surnames or official posts.
266 of the 267 passers are confirmed as jungin, while the remain 1 is presumed as such. No one seoja, son of a concubine, is found. Jungin got all the passers in the 19th century, and excluded even their seoja till 1884. Most of the passers came from powerful jungin lineages. And a few leading jungin lineages turned out a considerable number of the passers.
25 of the 27 passers, whose titles were listed as yuhak and haksaeng, are confirmed as jungin. And it is confirmed that 23's descendants of the 27 went into the posts of technicians or passed the later unhak wancheon deliberations. This means that yuhak or haksaeng was used as the title of jungin, but that such titles did not indicate the ascent of the social position.
243 of 266 who were listed as maternal grandfathers in boncheongwancheonan are confirmed as jungin. Their lineages were far more difficult to find than the passers' ones, because only their names were listed in boncheongwancheonan. All things considered, most of the maternal grandfathers are supposed to be jungin. This means that inter-jungin marriages were popular in the nineteenth century.
Neo-Confucian ideology was strengthened in the Joseon dynasty after the Imjin war, and as the patriarchal system came to settle down, a tendency toward the esteem of one's family prestige prevailed throughout the society. Thus most of high posts were occupied by distinguished yangban families, while high examinations or posts for technicians were passed or occupied by influential jungin families. And the cohesion of yangban families was no match for that of jungin families in the late Joseon dynasty. Jungin monopolized almost all the passers or the posts for the technicians, even excluding their seoja, while civil or military posts or munkwa or samasi became open for men of status other than yangban, maybe till 1884 at the very least. This was possible because jungin tried to keep their status as the second class against the discrimination from yangban.

영어초록

This paper is to analyze 267 passers of unhak wancheon deliberations in boncheongwancheonan. They all succeed in the reviews in the nineteenth century. Their social positions and their lineages will be examined. In fact the study of such passers has never been tried. In this paper their social positions will be determined by their lineages, not their surnames or official posts.
266 of the 267 passers are confirmed as jungin, while the remain 1 is presumed as such. No one seoja, son of a concubine, is found. Jungin got all the passers in the 19th century, and excluded even their seoja till 1884. Most of the passers came from powerful jungin lineages. And a few leading jungin lineages turned out a considerable number of the passers.
25 of the 27 passers, whose titles were listed as yuhak and haksaeng, are confirmed as jungin. And it is confirmed that 23's descendants of the 27 went into the posts of technicians or passed the later unhak wancheon deliberations. This means that yuhak or haksaeng was used as the title of jungin, but that such titles did not indicate the ascent of the social position.
243 of 266 who were listed as maternal grandfathers in boncheongwancheonan are confirmed as jungin. Their lineages were far more difficult to find than the passers' ones, because only their names were listed in boncheongwancheonan. All things considered, most of the maternal grandfathers are supposed to be jungin. This means that inter-jungin marriages were popular in the nineteenth century.
Neo-Confucian ideology was strengthened in the Joseon dynasty after the Imjin war, and as the patriarchal system came to settle down, a tendency toward the esteem of one's family prestige prevailed throughout the society. Thus most of high posts were occupied by distinguished yangban families, while high examinations or posts for technicians were passed or occupied by influential jungin families. And the cohesion of yangban families was no match for that of jungin families in the late Joseon dynasty. Jungin monopolized almost all the passers or the posts for the technicians, even excluding their seoja, while civil or military posts or munkwa or samasi became open for men of status other than yangban, maybe till 1884 at the very least. This was possible because jungin tried to keep their status as the second class against the discrimination from yangban.

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