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지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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Examined in this article, is how the space that existed between the center of the city and the rpyal mausoleums located in the Donggyo area established as a political space, either in the premodern period, during the late 19th and early 20th centuries. There were royal mausoleums standing in the Donggyo area, so during the regns of jings Gojong and Sunjong and even in the colonial period, royal trips were made to the place to either visit the mausoleums or attend royal funerals held there. Since the 18th century, the places on the path of royal trips outside the palace made by kings were established as political places, where the ruler and the ruled had the opportunity to communicate with each other. The tradition was resurrected with Gojong"s own will to take control of the government, during the early half of his reign. And even durings the latter half of his reign, royal trips to the mausoleums of the Donggyo area continued as well. Such trips still managed to serve as windows for mutual communication between the king and the subjects. Yet there wasn"t anything essentially new either, domared to the convention that had been established since the 18th century.
Gojong"s wife Myeongseong, who died(murdered) as a queen, was honorably restored as an empress, with a grand ceremony(funeral ritual) which was held three years after her death. After, Gojong"s trip to the mausoleums tended to concentrate upon visiting the Hongreung mausoleum, and trips to the Dongreung mausoleum nearly ceased. The political importance of Hongrueng was even more emphasized with the implementation of an electric rail car that commuted from the center of the city to the Hongreung mausoleum. Coming into the 1900s, even the funerals of the imperial family started to witness and embrace aspects of new cultures and civilizations. Honored guests of foreign legations were invited to the funeral of the crown princess, and Chopin"s requiem was played outside the palace gate when the ritual of carrying the coffin began. New facets of politics demonstrated through national(state) rituals were more than apparent in formats rather than contents.
Gojong abdicated from the seat of emperor in 1907, yet the new emperor was no longer able to have his own political aspiration legitimately recognized by others through rituals. The format of the cortege and guards was entirely modified, and it became difficult to display the sheer authority of the emperor through regular trips to the mausoleums. Sunjong made himself available in front of the public more often and in more various places, yet the shadow of anther empire looming behind him with a greedy motive, was more than idly present and also strongly felt.
During the colonial period, the Joseon people, recognizing the Korean race as a political community, asked for a right to decide and determine their own political fate, in the occasion of funerals for the last two emperons of the dynasty, Gojong and Sunjong. In the early days of the 20th century, the old road to Donggyo became a place where people bade farewell to their late rulers, and where people shared a new realization of their own obligationm to resist alien oppression which asked the Korean people"s compliance and obedience.
Gojong"s wife Myeongseong, who died(murdered) as a queen, was honorably restored as an empress, with a grand ceremony(funeral ritual) which was held three years after her death. After, Gojong"s trip to the mausoleums tended to concentrate upon visiting the Hongreung mausoleum, and trips to the Dongreung mausoleum nearly ceased. The political importance of Hongrueng was even more emphasized with the implementation of an electric rail car that commuted from the center of the city to the Hongreung mausoleum. Coming into the 1900s, even the funerals of the imperial family started to witness and embrace aspects of new cultures and civilizations. Honored guests of foreign legations were invited to the funeral of the crown princess, and Chopin"s requiem was played outside the palace gate when the ritual of carrying the coffin began. New facets of politics demonstrated through national(state) rituals were more than apparent in formats rather than contents.
Gojong abdicated from the seat of emperor in 1907, yet the new emperor was no longer able to have his own political aspiration legitimately recognized by others through rituals. The format of the cortege and guards was entirely modified, and it became difficult to display the sheer authority of the emperor through regular trips to the mausoleums. Sunjong made himself available in front of the public more often and in more various places, yet the shadow of anther empire looming behind him with a greedy motive, was more than idly present and also strongly felt.
During the colonial period, the Joseon people, recognizing the Korean race as a political community, asked for a right to decide and determine their own political fate, in the occasion of funerals for the last two emperons of the dynasty, Gojong and Sunjong. In the early days of the 20th century, the old road to Donggyo became a place where people bade farewell to their late rulers, and where people shared a new realization of their own obligationm to resist alien oppression which asked the Korean people"s compliance and obedience.
목차
I. 머리말
II. 1864~1896년, 조선 왕실의 의례와 東郊
III. 1897년~1910년, 교차하는 두 제국
IV. 東郊, 왕국의 기억을 떨치고 정치의 장으로 화하다.
V. 맺음말
참고문헌
ABSTRACT
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UCI(KEPA) : I410-ECN-0101-2013-911-001001397