서재(西齋) 임징하(任徵夏)의 유배체험과 그 형상화

김새미오 ( Sae Mio Kim ) 영주어문학회 2012 영주어문 Vol.23 No.-

This is a research analyzing exile literary of Seo-je, Im, Jing-ha(1687∼1730). Im, Jing-ha was a minister in the late Chosun Dynasty and he died from the investigation from the King, Yeong-jo because he was against the law, Tangpyeongchaek, therefore, he was exiled to Sun-an, Pyeongan Province and he translated into Je-ju island. Most his collection works was written in his exile times except early years. The author discuss this paper in chronological order based on these characteristics of his collection of works and analyzed his psychological situation, and .the context of his exile according to his literature works. First, the life and the reason of his exile was dealt and his literature and his exile literature was researched in honest from Sun-an to Jesu Island. Im, Jing-ha was feeling very anxious to head to Sun-an at first under the sentence of the exile. He expressed himself through application or news, which could be psychological sense of kinship coming from a concomitant feature such as banishment or exile. However, Im, Jing-ha`s exile in Sun-an was a relatively comfortable with the people around him and the ministers in the Sun-an area. His exile that was somewhat relaxed became imminent when he was decided to go into exile, in Jeju Island. At this time, Im, Jing-ha behaved courageous actions to overcome anxiety. However, such his appearance was uncontrollable, so it looks like a laughter with deep sadness. These contradictory appearance could be found in his poetry. His work created in Jeju Island is noticed with the relation from Kim, Chun-taek. Im, Jing-ha began to create a poem about Jeju for the response to the work of Kim, Chun-taek, and he respond the work of Kim, Chun-taek throughout his exile in Jeju island. It has a characteristic that connects Kim, Chun-taek`s literature with a sympathy about a exile in Jeju Island. Also Kim, Chun-taek respond to the poems of his father, Kim, Jin-gui, and they are evaluated as a literary performance as a mediator in Jeju Island. The similar form like poems about Jeju Island were created into poems about Tam-la by Hoe-heon, Cho, Gwan-bin or Cho, Jeong-cheol afterward. It is connecting the timeless sympathy of literature while sharing experiences of an exile from exiles in Jeju Island and timeless literary creations and Im, Jng-ha is thought as a mediator to connect them.

金宗直 「乇羅歌」의 전승과 그 의미

김새미오(Sae-Mio Kim) 제주학회 2024 濟州島硏究 Vol.61 No.-

본 연구는 김종직의 「탁라가」 14수의 문학적 좌표를 고민하기 위해 작성하였다. 「탁라가」는 김종직이 성환역에서 제주 사람을 만나, 이때 들은 이야기를 승화한 작품이다. 김종직은 이 시에서 제주의 풍속, 물산, 바다 등을 문학적으로 구현하였다. 김종직은 무오사화 때에 부관참시를 당했지만, 이후 복권되어 사림의 높은 추앙을 받았다. 이에 김종직이 지은 「탁라가」 역시 많은 후배 학자들이 지속적으로 언급하였고, 그 문학적 층위도 다양하다. 金尙憲은 안무어사로서의 책무와 왕의 교화를 표현하였고, 李增은 제주에서의 일정을 기록하며 변방 풍속을 채록하는 방향으로 차운하였다. 유배인이었던 金鎭龜는 제주 백성에 대한 따뜻한 시선을 보여주었다. 한편 南九明은 「탁라가」에 차운한 3편의 연작시를 통해 제주의 현실과 이상을 종합적으로 표현하였다. 이들은 「탁라가」를 통해 김종직에 대한 존경의 마음과 함께 자신이 보고 들은 제주를 섬세하게 표현하였다. 통시적 관점에서 볼 때, 「탁라가」는 제주의 풍속, 물산 등을 종합적으로 표현한 첫 번째 작품으로 평가할 수 있다. 이후 많은 후배 학자들이 「탁라가」를 차운했다는 점에서 그 문학적 위치는 독보적이라고 할 수 있다. This work is done in order to identify the literary status of 14 verses of Kim Jongchik’s Taklaga. Taklaga is a literary work drawing upon stories of Kim Jongchik collecting from people of Jeju whom he encountered at Seonghwan station. In this poem, he embodied literally folklore, local products, and sea of Jeju. Kim Jongchik was sacrificed by the event of sawha, but was later reinstated by the honor of sarim. Accordingly, Taklaga was continuously mentioned by many junior scholars. Kim Sangheon expressed his responsibilities as a king’s inspector as well as king’s education projects. While Lee Jeung recorded his schedule in Jeju, he also collected the record of folklores and customs of marginal regions of Jeju. Kang Sukkyu revealed the feeling of a deep farewell by sending Jeju pastor Lee Heeryong; and Kim Chingui showed a warm hearted view towards Jeju people. Meanwhile, Nam Gumyeong comprehensively expressed the reality and ideals of Jeju through three series of poems drawing upon Taklaga. All of these poems delicately expressed their feelings for Jeju based upon what they saw and heard along with their respect for Kim Jongchik. Taklaga can be evaluated as the very first work that presents Jeju's customs and products comprehensively. And it can be said that the literary position of Taklaga is unique in that many juniors have made reference to it in composing their own poems.

구한말 제주 문인 해은(海隱) 김희정(金羲正)의 삶과 문학

김새미오 ( Kim Sae-mio ) 제주대학교 탐라문화연구소 2017 탐라문화 Vol.0 No.54

본고는 구한말 제주 지식인 해은 김희정의 삶과 문학에 대해 살펴보았다. 해은은 제주도 조천에서 태어난 구한말 제주지식인이었다. 그의 집안은 이속층이었지만, 후에 유림층으로 성장하였다. 해은은 제주도에서 여러 사람들에게 교육을 받았다. 그러다가 제주도에 유배온 면암 최익현을 통해 성리학과 위정척사사상을 익혔고, 이후 `화서-면암`의 학통을 계승하는 제주도의 대표인물로 성장한다. 해은문학의 특징은 세 가지로 확인할 수 있었다. 첫째는 면암 최익현을 만나 제주에서 화서학맥을 계승하고 있다는 점이다. 지금까지 필자가 확인한 바로는 제주도 지식인 중에서 해은처럼 학맥적 인식을 가지고 있는 경우는 화서학맥과 노사학맥의 경우 밖에 없었다. 두 번째는 제주 교학활동에 적극적으로 관여했다는 점을 들 수 있다. 조선말기로 오면서 제주도의 삼천서당·귤림서원과 같은 전통적인 교육기관이 제 역할을 하지 못하였다. 해은은 삼천서당에 노봉흥학비를 세우고, 오현단에서 오현에 대해 제사를 지내면서 그 역할을 제고하였다. 이는 당시 제주사회의 사표이자리더로서 해은이 위치하고 있음을 의미한다. 뿐만 아니라 제주사람에 의한 교학 활동이었다는 점 역시 중요한 사실이라고 할 수 있다. 이는 기존 유배인을 중심 교학활동과는 분명한 차별점을 지니고 있기 때문이다. 세 번째는 제주자연에 대한 형상화를 들 수 있다. 해은의 「한라산기」는 한라산을 오르는 흥과 함께 당시 암울한 시대상황이 같이 서술되어 있다. 이는 면암최익현의 「한라산기」를 문학적으로 계승하는 성격을 지닌다. 해은의 「영주십경」은 매계 이한우의 문학을 계승하는 의미를 갖고 있다. 제주 자연에 대해서는 기존에 많은 문인들이 품제한 바 있다. 해은의 품제는 제주 사람이 직접 읊었다는 것 외에도 전대의 문학적 성과를 계승 발전시키고 있다는 점이 그 특징이라고 할 수 있다. This work looks into the life and literature of scholar Haeun Kim Hee-Jeong, native to Jeju. Haeun was born in Chocheon, Jeju Island in the late 19th century of Chosun dynasty. The social location of his family initially belonged to the category of Isok (lower managerial administrative class during the Chosun period); and later climbed up to the Confucius scholar class. Haeun learned from many people in Jeju Island. Later on, he learned Seongri Confucius teachings and the thoughts Wijung Chuksa (defending orthodoxy and rejecting heterodoxy) from Myunam Choi Ik-Hyun who was exiled to Jeju Island; and finally grew into a central figure for succeeding the scholarly lineage of Hwaseo-Myunam. We can find three characters from the literature of Haeun. Firstly, he succeeded the scholarly lineage of Hwaseo through his meeting Myunam Choi Ik-Hyun in Jeju. I have so far identified that Hwaseo and Nosa School are only those whose scholarly lineage is succeeded by a scholarly figure such as Haeun. Secondly, he was actively participated in teaching activities in Jeju. Approaching the end of Chosun period, the longstanding educational institutions such as samcheon seodang and gullim seowon did not play well their due role. Haeun revitalized the role by establishing the scholarly statue of nobongheung and by observing Confucius ceremonies for Ohyun (five confucius scholars) at the altar of Ohyun. This all indicates that Haeun was the example and leader in Jeju society. This is also significant that the teaching activities were made by a Jeju Island native. This kind of academic activities is clearly different from what was made by those exile to Jeju Island. Thirdly, Haeun tried to describe and appreciate the Jeju Island` nature in his writings. Haeun`s manuscript, climbing Halla Mt well described both the uplifting mood of climbing Halla mt and dark socio-political situations at those times. His writing holds a character for succeeding the Myunam Choi-Ik Hyun`s writing of Climbing Halla. Haeun`s writing of Youngjushipkyung (meaning, ten beautiful sceneries of Jeju) holds its significance in succeeding the literature of Maegyeo Lee Han-Woo. Numerous writers had appreciated the nature of Jeju Island in many different ways in their literature. The appreciation of Haeun for Jeju Island`s nature is characterized in that it is made by a Jeju Island born writer and it develops further achievement in the literature.

고독한 공간, 제주에 대한 제 인식

김새미오 ( Sae Mio Kim ) 근역한문학회 2013 한문학논집(漢文學論集) Vol.37 No.-

본고는 조선시대 절대 고독의 공간이었던 제주도에 대해, 유배인 관리 제주문인 의 범주로 나누어 감정의 층위를 살펴보았다. 먼저 유배인들에게 제주도는 불안과 상 실감을 주는 공간이었다. 유배 자체가 형벌이었기에 늘 언제 죽을지도 모르는 불안감 과 사면에 대한 일말의 희망으로 버텨갔다. 게다가 자신이 가지고 있는 것이 모두 소멸 되는 공간이기에, 그 고독감은 상실감으로 이어졌다. 관리들에게 제주도는 조선에서 홀로 유교문명을 모르는 곳이었다. 또한 자신이 지내왔던 익숙한 공간과의 결별을 통 해 고독감을 주는 곳이었다. 하지만 관리들은 공적인 힘이 있었기에 이를 통해 적극적으로 제주도를 변화시키고, 점진적으로 제주를 유교화시키려고 노력하였다. 제주 문인 들에게 제주도는 떠나고 싶지만 떠날 수 없었고, 떠났어도 다시 그리워할 수밖에 없는 애증의 공간이었다. 매계 이한우의 경우 대과에 낙방하고 돌아와서 영주십경시 등을 지었는데, 이는 자신의 외로움과 상실감을 제주자연을 통해 표현하면서 승화시킨 것이었다. 부해 안병택의 경우 출륙금지령이 풀려 본토로 공부를 하러 갔지만, 끊임없이 제 주를 그리워하고 또 왕래하였다. 수은 김희돈의 경우 일제강점기라는 시대적 한계로 인해 다시 제주도에 은거하는 모습을 보인다. 이는 자신이 선택한 은거가 아니라는 점 에서 또 다른 양상의 고독이라고 할 수 있다. 유배인과 관리들에게 모두 제주도는 처음 경험하는 공간이었기에 이 자체만으로 도 고독한 곳이었다. 또한 제주문화가 본토와는 많이 달랐기에 차별적 시각을 가지고 제주도의 문물을 대하였다. 이는 기본적으로 감정적 상황적 단절이지만, 결국 자신 이 익숙했던 공간을 그리워하는 또 다른 고독감이라고 할 수 있다. 이에 비해 제주 문인인 경우 자신들의 가지고 있던 자연과 문화에 대해 긍정적으로 바라보았다. 하지 만 이들에게도 제주도는 자신들을 얽매는 공간이었기에 그 틀을 벗어나고 싶은 욕구 가 가득하였다. 이는 공간적인 단절에서 오는 고독감이었다. 이런 경향은 조선말 제 제가 풀려 제주도 문인들이 본토를 오갈 수 있는 상황에서도 고독감이 이어지는 것을 확인할 수 있었다. In this paper, various viewpoints were studied about Jeju which was an absolute lonely space in Joseon dynasty. First of all, Jeju Island was a place which gave the anxiety and sense of loss to the exiled people. As the banishment was a punishment itself, they withstood with the anxiety that they could be dead anytime and with the slightest hope for the amnesty. Additionally, the sense of loneliness could be identified to be connected with the sense of loss because the place of exile was a place where everything they had was dissipated. For the officials, Jeju Island was the only place where the Confucian culture was not in Joseon. Additionally it was a place which gave the sense of loneliness through the separation from their familiar spaces where they lived. However, the officials made efforts to actively change and to gradually confucianize Jeju Island because they had official powers. To mainland writers, Jeju Island was a space of love and hatred which they couldn`t leave even though they wanted to leave and that they couldn`t help missing even though they left. Maegye, Lee han Jin failed in the civil servant examination and returned to Jeju and wrote Yeongjusibgyeongsi, which was a poem he expressed his loneliness and sense of loss and sublimated through the nature of Jeju. Buhae Ahn Byeong Taek went to the mainland for study after prohibition order of leaving island was lifted but he continuously missed Jeju and visited. Sueun Kim Huidon showed the retirement in Jeju Island because of the limitation of the times which was Japanese colonial era. This could be considered as a different aspect of solitude from the viewpoints that the retirement was not chosen by him. Jeju Island was a place that the exiled people and officials first experienced and was a lonely place itself. Additionally, the culture of Jeju Island was treated with discriminative viewpoints because it was much different from that of mainland land. This is a basically emotional and situational separation, but it could be considered as another solitude which eventually misses their familiar spaces. On the other hand, writers in Jeju positively looked at the nature and culture which they used to have. However, Jeju was a space which tied them up and therefore, they had full of spaces to get out of the frames. This was a sense of loneliness which came from the spatial sense of alienation. This sense of loneliness tends to be connected even in the situation where the restrictions were lifted at the end of Joseon dynasty and writers could come and go with the technology development.

구한말 제주 문인 부해 안병택의 삶과 교섭

김새미오 ( Sae Mio Kim ) 한국한문학회 2014 韓國漢文學硏究 Vol.0 No.53

This thesis explores the life of “Buhae” Ahn Byung Taek in the relation to the interaction between the main land and Jeju. Born in Jochun-eub, Jeju-do, Buhae continued on the school of Nosa due to the influence of his father, Ahn Dal Sam. After his father died in Jeju-do, Buhae crossed the ocean to settle in the mainland. However, he remained in close contact with Jeju despite the distance. It is noteworthy that he left Jeju in search for the school of principle unlike most Jeju elites of the time. He was also active in educational activities in the mainland as part of Jeju literati. Although he lived in Jeolla-do, Buhae was a Jeju person in his mind. In this sense, he lived the typical life on the border. However, he did not collapse on the border but became a bridge between the two different groups, influencing people both in the mainland and Jeju-do. The earlier generation of Jeju asked Buhae about the incident surrounding Ki Jung Jin and Choi Ik Hyun because he was familiar with the network of these two schools through his father. He actively arranged the meeting of the next generation and Ki Woo Man in order to pass on the teachings of his master to Jeju-do. Moreover, it is likely that he had relation with the great scholars of Confucianism, Jun Woo and Kwak Jong Suk school under the same goal of recovering the nation`s power. In summary, Buhae is located within the basic structure of “mainland literati-Buhae-Jeju literati” with more detailed structures of “Ki Jung Jin, Ki Woo Man-Buhae-Jeju literati,” “Choi Ik Hyun-Buhae-Jeju literati” and “Ju Woo, Kwak Jong Suk-Buhae-Jeju literati.” Under the circumstances of Jeju at the time, Buhae took an integral role in the establishment of Jeju intellectuals. Future study on Buhae`s pupils and colleagues is expected to support and solidify the conclusion of this study further more.