19세기 말 경상도 상주 사회의 혼란과 맹제 정의묵의 활동

초록

This paper aims to understand the social changes of the Sajok(士族) in Sangju, Gyeongsang-do, through the activities of Jeong Eui-muk from an prominent family in Sangju in the late 19th century who also held high-ranking central government posts. The Jinju Jeong family and the Pungsan Ryu family of Sangju maintained and developed marital and teacher-student relationships, becoming prominent families in the local Sajok society of Sangju in the late 19th century. The two families continued their efforts to advance into the central government and elevated their status in the local Sajok society by producing government posts. A member of prominent families who held central government posts were regarded as key links to the central government. Through these families, the local Sajok society could express political opinions to the central government or maintain their status within the local society. These activities were carried out within the framework of maintaining the NeoConfucian social order, and therefore did not lead to conflicts with the central government. Jeong Eui-muk, a representative figure of an prominent family in the late 19th century, served as Dongbu Seungji(同副承旨) in the central government and gained experience in high-ranking posts. Although he did not display any distinct political actions, his experience and personal connections in the central government served as a foundation for exerting influence within the relationship of the local society. n 1894, the central government appointed Jeong Eui-muk as the Somosa(召募使) of Gyeongsang-do to promote stability in the local society. Jeong Eui-muk encountered conflicts with the local gentry of Sangju and the central government, but he was able to carry out his duties as Somosa based on his stature, influence, and the mediatory political disposition he learned from his family and mentors. Additionally, due to his reputation in the Gyeongsang-do, he participated in persuading the righteous army(義兵) to disband alongside officials dispatched by the central government in 1895. Meanwhile, when the righteous army was not formed in Sangju, he sent military supplies to the righteous army in other regions and indirectly supported them through his personal influence. At the end of the 19th century, the Sajok society in Sangju was critical of the central government’s reform policies but showed agreement when it came to maintaining the Neo-Confucian order. The reason why the Righteous Army was not organized around Sangju is largely due to the mediatory political stance of prominent families such as Jeong Eui-muk. However, this does not mean that they supported the central government’s reforms. Jeong Eui-muk and others indirectly supported the Righteous Army based on their status and influence. This illustrates how the gentry society at the end of the 19th century underwent changes relying on individual status and influence.

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