朝鮮朝 濟州三邑 鄕校의 新刱, 重刱, 移建에 關한 硏究

• 영문명: The Process Regarding the Construction of Hyang-gyo in Jeju's Three Towns During Chosun Dynasty
• 발행기관: 한국교육사상학회 (구 한국교육사상연구회)
• 저자명: 양진건()
• 간행물 정보: 『교육사상연구』교육사상연구 제19집, 1~37쪽, 전체 37쪽
• 주제분류: 사회과학 > 교육학
• 파일형태: PDF
• 발행일자: 2006.09.30

국문 초록

조선조 제주삼읍 향교의 신창, 중창, 이건의 회수를 보면 제주향교가 신창 1회, 중창 6회, 이건 5회, 정의향교가 신창 1회, 중창 1회, 이건 2회, 그리고 대정향교가 신창 1회 중창 5회 이건 1회로 조사되었다. 그 내용을 보면 신창은 조선의 건국이념인 유교적 이데올로기를 보급하기 위하여 일읍일교(一邑一校)의 원칙에 따라 각 1회씩 이루어진 것이며, 중창은 비가 새거나 벽이 허물어져 보수할 필요가 있을 때 주로 이루어졌다. 이에 비해 이건은 제주향교의 경우 화재로 1회 옮긴 것 외에 그 이유의 모두가 풍수지리적인 것이었다. 사학인 서원의 융성으로 향교가 급속하게 폐이(廢弛)되고 지방교육은 서원이 대행하다시피 하던 때에 제주삼읍 향교의 중창과 이건이 빈번했던 것은 매우 예외적인 경우였다. 제주도의 경우는 육지부와는 달리 과거에 응시하여 합격하였으나 실직(實職)을 받지 못한 자들과 과거에 응시하지는 않았으나 양반 가문 출신의 자제들은 대부분 해당 지역 향교를 중심으로 결집되어 있었다. 이들에게는 향교에 출입한다는 사실 자체가 특권의 상징이었으며 다른 지방과는 달리 이들은 향직(鄕職)을 독점하였다. 향직은 제주도의 경우 양반임을 상징하는 매우 중요한 직역(職役)이다. 어쩌면 그만큼 양반의 경우 중앙관직을 얻을 기회가 적고 과거를 통과할 가능성이 적었기 때문에 향교에의 직책(職責)과 향직을 중요시 여기고 신분유지의 수단으로 파악하였다고 볼 수도 있다. 이러한 이유에서 향교는 교육기관이라기 보다는 신분유지처로서의 기능을 했으며 그래서 중창과 이건도 빈번했던 것으로 판단된다.

영문 초록

Jeju's Hyang-gyos were strategically located in Jeju's three towns to spread Confucian ideology of Chosun. This report deals with the construction of the Hyang-gyo(鄕校) in Jeju's three towns including new construction, reconstruction, and transfer. Hyang-gyos were newly built in Jeju's towns following the 'One Town One Hyang-gyo' principle for the successful diffusion of Confucian ideology which was the core philosophy that supported the whole country from the beginning. In the case of reconstruction, Jeju Hyang-gyo(濟州) had been reconstructed for 6 times, Jung-ee(旌義) for once, and Daejung(大靜) for 5 times. The reconstruction of the building was proceeded for mending such as the repair of the leaking roof or destroyed walls. Jeju's Hyang-gyos also changed their locations within their towns. Jeju Hayng-gyo transferred to other locations for 5 times, Jung-ee for twice, and Daejung for once. The theory of divination based on topography was the main reason for the transfers except the one transfer of Jeju Hyang-gyo due to the fire. In other words, people at that time moved the building to an ideal spot according to the divination theory based on topology. People in Chosun dynasty believed that ideal spots were decided according to the appearance of the front of the building or in case of the grave, the space between the grave and the mountain across it. In addition, people believed that the ideal spot was the one surrounded by mountains from the tree sides. This frequent reconstructions and transfers of Hyang-gyo in Jeju is quite an exceptional case during the mid-Chosun dynasty when Suwon(書院), a private educational institution. began to thrive and the power of Hyanggyo started to decrease. It was because Hyanggyo in Jeju was considered as a gathering place for those who passed the state examination but did not get government posts, and the children of upper class who did not take the state examination. They were the ones with great influence in the local society and even monopolized Hyang-jik(鄕職), the special posts that were only given for the locals. Therefore, entering Hyanggyo was considered as a sign of privilege in Jeju society. Hyang-jik was a very important post because it confirmed the fact that the person with the post belonged to the upper class. For the local upper class people who had little chance to get the central government posts and pass the state examination, Hyang-jik and the duties in Hyanggyo were a critical means to maintain their status. Therefore, it is possible to say Hyanggyo functioned as not so much an educational institution as a place for sustaining social status and it was why there were frequent reconstructions and transfers.