고려시대 지방과 지방 사람에 대한 관인층의 관계 양상 (Relationship of Government Officials With Regions and Local People in the Goryeo Period)

서지정보

· 발행기관 : 한국중세사학회
· 수록지 정보 : 한국중세사연구 / 47호 / 101 ~ 151페이지
· 저자명 : 서성호

초록

Among government officials in the Goryeo period, local governors had a great influence on local society and people. They put emphasis on controlling the hyangnis or low ranking local officials because it was required to manage independent hojocks or local powers and to establish the administrative system. Local governors strived to improve the foundation for agricultural production by carrying out irrigation projects for flood control and new irrigation canals and by expanding the arable land. Those were the efforts to stabilize the livelihoods of people and the collection of tax from the agricultural workforce whose productivity was low which had resulted in prevalent drifters and even armed opposition since the early 12th century.
If some local officials had been recognized by residents for their good governance, they could have received some packs of food from former residents for several decades after leaving their post and could have also been provided with protection during any political turbulence. Sometimes residents petitioned the government asking that the local governor remain in the post. Though it was rare, some residents built shrines to worship a living official. While communicating with powerful local residents including hyangnis for administrative business, local governors enjoyed good relationships with them. Once the official proved his communication skills, he was able to have positive relationships with residents regardless of his overall achievement. Some officials brought residents to the capital of Goryeo, Gaegyeong trying to help them become government officials. This kind of guardianship was a new phenomenon that appeared in the Goryeo period where local people could be recruited as high-ranking officials through gwageo, the state examination.
Some officials who were not local officials also took care of local people by bringing them to Gaegyeong to help them advance into society through education. This guardianship was attributed to the status and mindset of leaders as guardians in the self-defense community that appeared from late Shilla to early Goryeo. There was also the relationship between teachers in the local community and students who were educated by them where teachers tried to help their students become government officials. As people were able to upgrade their status through the state examination in Goryeo, a helpful relationship between teachers and students became common.
Officials in the Goryeo period used to have close relations with local intellectuals such as hyangnis through the media of monks and temples which were the center of intellectual culture. When the sons of hyangnis, mostly of hojangs, or the heads of hyangnis, came to Gaegyeong for study, sons of government officials in the capital were able to form relationships with them who had to stay in the capital for study from several years to more than a decade. Those were newly formed relationships during the Goryeo period when local people were allowed to be promoted through the state examination.
Another important element in the relationship of government officials and local people was marriage. Throughout the Goryeo period, offsprings of government officials and hyangnis, mostly hojangs, continued to get married. Intermarriage shows how hojangs could maintain their status in local leadership during the Goryeo period.
For various reasons, officials had to leave government position and retire to regions. When they left their position due to personal reasons such as religion, philosophy, age, and achievement, they preferred to stay in remote places with no family background or to go to the place of their family clan. When they left the office due to the skepticism about politics or the political downfall, they often chose to go to the place of their family clan or to the place where they had economic bases and were close to their family clan. And when they retired to evade significant political turmoil, they chose to move to remote places for safety.
In the Goryeo period, most officials stayed around the capital after retirement and were buried near the capital and Gyeonggi area. Since the early 12th century；however, some officials voluntarily moved to other regions after retirement and chose to be buried there. Such cases often appeared after the 14th century. The majority of retirees chose the place of their family clan for retirement living and for their burial site. However, some families showed different choices for retirement living and for burial sites within three generations of direct family. Some officials lived and were buried in the capital and their wives lived and were buried in the place of their spouses’ family clans. Since the 13th century, some women lived and were buried in the location of their maiden family clans. Some officials moved and were buried in the location of their wives’ family clans. In other cases, the whole family used to remain in the location of the traditional family clan, but would move to another place through the decision of the grandfather. After that the family started forming a new family ground and even married with local families. Some officials moved and were buried in the place of siblings or in-laws’ family clans. Some officials were buried places where there were no family connections.

영어초록

Among government officials in the Goryeo period, local governors had a great influence on local society and people. They put emphasis on controlling the hyangnis or low ranking local officials because it was required to manage independent hojocks or local powers and to establish the administrative system. Local governors strived to improve the foundation for agricultural production by carrying out irrigation projects for flood control and new irrigation canals and by expanding the arable land. Those were the efforts to stabilize the livelihoods of people and the collection of tax from the agricultural workforce whose productivity was low which had resulted in prevalent drifters and even armed opposition since the early 12th century.
If some local officials had been recognized by residents for their good governance, they could have received some packs of food from former residents for several decades after leaving their post and could have also been provided with protection during any political turbulence. Sometimes residents petitioned the government asking that the local governor remain in the post. Though it was rare, some residents built shrines to worship a living official. While communicating with powerful local residents including hyangnis for administrative business, local governors enjoyed good relationships with them. Once the official proved his communication skills, he was able to have positive relationships with residents regardless of his overall achievement. Some officials brought residents to the capital of Goryeo, Gaegyeong trying to help them become government officials. This kind of guardianship was a new phenomenon that appeared in the Goryeo period where local people could be recruited as high-ranking officials through gwageo, the state examination.
Some officials who were not local officials also took care of local people by bringing them to Gaegyeong to help them advance into society through education. This guardianship was attributed to the status and mindset of leaders as guardians in the self-defense community that appeared from late Shilla to early Goryeo. There was also the relationship between teachers in the local community and students who were educated by them where teachers tried to help their students become government officials. As people were able to upgrade their status through the state examination in Goryeo, a helpful relationship between teachers and students became common.
Officials in the Goryeo period used to have close relations with local intellectuals such as hyangnis through the media of monks and temples which were the center of intellectual culture. When the sons of hyangnis, mostly of hojangs, or the heads of hyangnis, came to Gaegyeong for study, sons of government officials in the capital were able to form relationships with them who had to stay in the capital for study from several years to more than a decade. Those were newly formed relationships during the Goryeo period when local people were allowed to be promoted through the state examination.
Another important element in the relationship of government officials and local people was marriage. Throughout the Goryeo period, offsprings of government officials and hyangnis, mostly hojangs, continued to get married. Intermarriage shows how hojangs could maintain their status in local leadership during the Goryeo period.
For various reasons, officials had to leave government position and retire to regions. When they left their position due to personal reasons such as religion, philosophy, age, and achievement, they preferred to stay in remote places with no family background or to go to the place of their family clan. When they left the office due to the skepticism about politics or the political downfall, they often chose to go to the place of their family clan or to the place where they had economic bases and were close to their family clan. And when they retired to evade significant political turmoil, they chose to move to remote places for safety.
In the Goryeo period, most officials stayed around the capital after retirement and were buried near the capital and Gyeonggi area. Since the early 12th century；however, some officials voluntarily moved to other regions after retirement and chose to be buried there. Such cases often appeared after the 14th century. The majority of retirees chose the place of their family clan for retirement living and for their burial site. However, some families showed different choices for retirement living and for burial sites within three generations of direct family. Some officials lived and were buried in the capital and their wives lived and were buried in the place of their spouses’ family clans. Since the 13th century, some women lived and were buried in the location of their maiden family clans. Some officials moved and were buried in the location of their wives’ family clans. In other cases, the whole family used to remain in the location of the traditional family clan, but would move to another place through the decision of the grandfather. After that the family started forming a new family ground and even married with local families. Some officials moved and were buried in the place of siblings or in-laws’ family clans. Some officials were buried places where there were no family connections.

참고자료

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