17세기 중엽 조선에 표류한 鄭成功 계열 海商에 대한 조선 지배층의 인식과 그 성격 (Revealed Vulnerability of a Successor of Sino-Centrism, Joseon in the Late Seventeenth Century:An Encounter with Castaways in 1667 from Zheng’s Maritime Kingdom)

서지정보

· 발행기관 : 이화여자대학교 이화사학연구소
· 수록지 정보 : 이화사학연구 / 50호 / 1 ~ 33페이지
· 저자명 : 양지하

초록

The family of Zheng Chenggong(鄭成功) was a maritime trading force in the seventeenth century based on the southern coast of China encompassing South Asia and Japan and ultimately became a Ming loyalist resisting the conquest of Manchus and settling in Formosa(Taiwan). The emergence of Zheng’s power was taking advantage of the rupture during this transitional period from Ming to Qing. It seems that Joseon was alienated from the trading network connecting South Asia, Southern China and Japan that Zheng established. In the early seventeenth century, Joseon was more desperate to maintain the regime and reconstruct their worldview after the devastating wars with Japan and Manchus. Joseon should adapt to the oppressive relation with the Qing on the one hand, but on the other hand, in the crisis of representing the state, Joseon claimed herself as a legitimate successor of the Sino-centrism to recover from the diplomatic humiliation.
Under these circumstances, the existence of Zheng was informed fragmentarily to Joseon through varied routes and castaways claiming to be part of Zhengs’ force. On one hand, the castaways could be welcomed by many Confucian literati in Joseon because they were regarded as physical symbols to imagine the restoration of the Ming. Confucian literati of Joseon did not consider the castaways as pirates or sea merchants but rather a symbol of Ming loyalists who should be protected by Joseon, a successor of Sino-centrism. On the other hand, Joseon court was embarrassed to deal with these castaways claiming as Ming loyalists because the court should consider the reality of the oppressive relation with Qing. That is, the rupture of the court’s representation as a successor of the Sino-centrism is revealed through the physicality of the castaways. Although the court promoted the Confucian literati’s desire toward the restoration of the Ming, the court became very uncomfortable when they actually had to face and deal with castaways in reality.
This tension between the court and literati caused by castaways is well revealed in 1667 when the court decided to transfer ninety five castaways shipwrecked in Jeju Island to the Qing dynasty. The castaways were claiming themselves as trading force that belonged to Zheng Jing(鄭經), a successive son of Zheng Chenggong. The decision provoked a huge controversy inside and outside the court and the controversy could be intensified by the local officials’ and Joseon literati’s direct contacts with castaways at a place the ship drifted and on the way to the capital after the decision of transfer was made. Through the analysis of sources based on the dialogues between Joseon literati and the castaways(漂人問答), the anxiety and complexities of Joseon’s reconstruction of the worldview and their identity under the changing world order in the seventeenth century could be elucidated.

영어초록

The family of Zheng Chenggong(鄭成功) was a maritime trading force in the seventeenth century based on the southern coast of China encompassing South Asia and Japan and ultimately became a Ming loyalist resisting the conquest of Manchus and settling in Formosa(Taiwan). The emergence of Zheng’s power was taking advantage of the rupture during this transitional period from Ming to Qing. It seems that Joseon was alienated from the trading network connecting South Asia, Southern China and Japan that Zheng established. In the early seventeenth century, Joseon was more desperate to maintain the regime and reconstruct their worldview after the devastating wars with Japan and Manchus. Joseon should adapt to the oppressive relation with the Qing on the one hand, but on the other hand, in the crisis of representing the state, Joseon claimed herself as a legitimate successor of the Sino-centrism to recover from the diplomatic humiliation.
Under these circumstances, the existence of Zheng was informed fragmentarily to Joseon through varied routes and castaways claiming to be part of Zhengs’ force. On one hand, the castaways could be welcomed by many Confucian literati in Joseon because they were regarded as physical symbols to imagine the restoration of the Ming. Confucian literati of Joseon did not consider the castaways as pirates or sea merchants but rather a symbol of Ming loyalists who should be protected by Joseon, a successor of Sino-centrism. On the other hand, Joseon court was embarrassed to deal with these castaways claiming as Ming loyalists because the court should consider the reality of the oppressive relation with Qing. That is, the rupture of the court’s representation as a successor of the Sino-centrism is revealed through the physicality of the castaways. Although the court promoted the Confucian literati’s desire toward the restoration of the Ming, the court became very uncomfortable when they actually had to face and deal with castaways in reality.
This tension between the court and literati caused by castaways is well revealed in 1667 when the court decided to transfer ninety five castaways shipwrecked in Jeju Island to the Qing dynasty. The castaways were claiming themselves as trading force that belonged to Zheng Jing(鄭經), a successive son of Zheng Chenggong. The decision provoked a huge controversy inside and outside the court and the controversy could be intensified by the local officials’ and Joseon literati’s direct contacts with castaways at a place the ship drifted and on the way to the capital after the decision of transfer was made. Through the analysis of sources based on the dialogues between Joseon literati and the castaways(漂人問答), the anxiety and complexities of Joseon’s reconstruction of the worldview and their identity under the changing world order in the seventeenth century could be elucidated.

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