(Translation) 1801年李希誠衿給文記 - 편집 역사

2020년 3월 6일 (금) 11:56에 Sanghoon Na님의 편집

2020-03-06T11:56:23Z

Jaeyoon.song: /* Introduction */

2019-12-18T21:04:58Z

‎Introduction

Jaeyoon.song: /* Discussion Questions */

2018-11-16T15:25:55Z

‎Discussion Questions

Jaeyoon.song: /* Discussion Questions */

2018-11-16T15:20:41Z

‎Discussion Questions

Jaeyoon.song: /* Discussion Questions */

2018-11-16T15:20:08Z

‎Discussion Questions

2018년 8월 8일 (수) 22:07에 Sanghoon Na님의 편집

2018-08-08T22:07:36Z

2018년 8월 8일 (수) 22:00에 Sanghoon Na님의 편집

2018-08-08T22:00:00Z

Sanghoon Na: /* Introduction */

2018-07-21T09:47:51Z

‎Introduction

2018년 7월 21일 (토) 09:44에 Sanghoon Na님의 편집

2018-07-21T09:44:10Z

2018년 7월 21일 (토) 09:42에 Sanghoon Na님의 편집

2018-07-21T09:42:29Z

← 이전 판		2020년 3월 6일 (금) 11:56 판
28번째 줄:		28번째 줄:
	'''2. Slave-master Association'''		'''2. Slave-master Association'''

−	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half, thereby forming the slave-master association. Yi spent the fund ~~was spent~~ to pay for the restoration of his fences. The slaves also used the funds to hire laborers to do their duties.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He made a decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yŏngjo's reign, children's social status was determined by their mother's status.</ref>	+	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half, thereby forming the slave-master association. Yi spent the fund to pay for the restoration of his fences. The slaves also used the funds to hire laborers to do their duties.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He made a decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yŏngjo's reign, children's social status was determined by their mother's status.</ref>

← 이전 판		2019년 12월 18일 (수) 21:04 판
28번째 줄:		28번째 줄:
	'''2. Slave-master Association'''		'''2. Slave-master Association'''

−	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half ~~and~~ thereby forming the slave-master association. ~~The~~ fund was spent ~~for Yi~~ to pay for the restoration of his fences. ~~It was~~ also used ~~for~~ the ~~slaves~~ to hire ~~others~~ to ~~carry out corvée labor imposed upon them~~.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He made a decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yŏngjo's reign, children's social status was determined by their mother's status.</ref>	+	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half, thereby forming the slave-master association. Yi spent the fund was spent to pay for the restoration of his fences. The slaves also used the funds to hire laborers to do their duties.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He made a decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yŏngjo's reign, children's social status was determined by their mother's status.</ref>

@@ 168번째 줄: / 168번째 줄: @@
 . How would the slaves understand this contract written in Korean literary sinitic language?
-. How do you think these documents were created? Did the master of slaves write this document? Or was it written by a legal agent? How do you think they secure the legality of this document?
+. How do you think these documents were created? Did the master of slaves create this document in his own writing? Or was it written by a legal agent? How do you think they secure the legality of this document?
 . What does this document tell us about relations between the ''yangban'' and ''nobi'' strata in the Chosŏn dynasty, given that the slave system during this period was undergoing immense change?

@@ 159번째 줄: / 159번째 줄: @@
 . What does this document tell us about relations between masters and slaves?
 . What can we learn as to the social and economic conditions of Chosŏn slaves from this document?
 . Why do you think the two parties created this document? What purposes does this document serve?
 . What can we learn from this document about the social and economic conditions of the day?
 . How would the slaves understand this contract written in Korean literary sinitic language?
 . How do you think these documents were created? Did the master of slaves write this document? Or was it written by a legal agent? How do you think they secure the legality of this document?
 . What does this document tell us about relations between the ''yangban'' and ''nobi'' strata in the Chosŏn dynasty, given that the slave system during this period was undergoing immense change?
 . In regard to the inheritance of the compact between slaves and their master, who do you think benefited from this contract?
 .  Was''kye'' 契 a completely private arrangement or was it somehow state-mediated?
 . Had the status of ''no'' 奴 (“male slave”) in the early 19th century improved so as to go into contract with their masters?
 . Was this document of the slave-master association 奴主契 common in the Chosŏn dynasty?
 . What do you think is the historical significance of this document in the context of late Chosŏn social history?
 . Is this document indicative of upward social mobility in Chosŏn Korea? To what extent?
 . How does this document help us define the slave-master compact?
 . Could this contract be in conflict with the preexisting slave contracts (given the absence of such clause as "this contract hereby cancels the previous contract")?
 . How would the inheritance of the 2 durak be changed should the number of slaves in each slave household change over time?
 . How could the slaves hire workers to fix the walls?
 . How are the slaves in Korea different from serfs or peasants in medieval Europe?
 . Since when did the compact between slaves and their master begin to appear in Chosŏn Korea? Was this a common practice? Were there any regional differences?
 . How does Yi Huiseong rationalize/justify the inheritance of his properties to his own son?
 . How do you think the enactment of the matrilineal rule for slaves (奴婢從母法) in 1731 might have influenced this document (1801)?

@@ 158번째 줄: / 158번째 줄: @@
 =='''Discussion Questions'''==
-. How does this document reveal the relationship between master and slaves?
+. What does this document tell us about relations between masters and slaves?
+. What can we learn as to the social and economic conditions of Chosŏn slaves from this document?
+. Why do you think the two parties created this document? What purposes does this document serve?
-. How does this document tell about the status of slaves during the Chosŏn period?
+. What can we learn from this document about the social and economic conditions of the day?
+. How would the slaves understand this contract written in Korean literary sinitic language?
+. How do you think these documents were created? Did the master of slaves write this document? Or was it written by a legal agent? How do you think they secure the legality of this document?
-. For what purposes, do both parties have this kind of agreement?
+. What does this document tell us about relations between the ''yangban'' and ''nobi'' strata in the Chosŏn dynasty, given that the slave system during this period was undergoing immense change?
+. In regard to the inheritance of the compact between slaves and their master, who do you think benefited from this contract?
+.  Was''kye'' 契 a completely private arrangement or was it somehow state-mediated?
-. What does this document tell us about the social condition of the time?
+. Had the status of ''no'' 奴 (“male slave”) in the early 19th century improved so as to go into contract with their masters?
+. Was this document of the slave-master association 奴主契 common in the Chosŏn dynasty?
+. What do you think is the historical significance of this document in the context of late Chosŏn social history?
-. How would the slaves understand the contract if it is written in Korean literary sinitic language?
+. Is this document indicative of upward social mobility in Chosŏn Korea? To what extent?
+. How does this document help us define the slave-master compact?
+. Could this contract be in conflict with the preexisting slave contracts (given the absence of such clause as "this contract hereby cancels the previous contract")?
-. Are all these documents written by the owner of the slaves themselves or by someone at a specific position? How are they going to ensure the legality of this?
+. How would the inheritance of the 2 durak be changed should the number of slaves in each slave household change over time?
+. How could the slaves hire workers to fix the walls?
+. How are the slaves in Korea different from serfs or peasants in medieval Europe?
-. What can we learn from this document with regard to the relation between the ''yangban'' and ''nobi'' in the Chosŏn dynasty, particularly when thinking of that the slavery system was under transition at the point?
+. Since when did the compact between slaves and their master begin to appear in Chosŏn Korea? Was this a common practice? Were there any regional differences?
+. How does Yi Huiseong rationalize/justify the inheritance of his properties to his own son?
+. How do you think the enactment of the matrilineal rule for slaves (奴婢從母法) in 1731 might have influenced this document (1801)?
 =='''Further Readings'''==

@@ 28번째 줄: / 28번째 줄: @@
 '''2. Slave-master Association'''
-The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half and thereby forming the slave-master association. The fund was spent for Yi to pay for the restoration of his fences. It was also used for the slaves to hire others to carry out corvée labor imposed upon them.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He made a decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yeongjo's reign, children's social status was determined by their mother's status.</ref>
+The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half and thereby forming the slave-master association. The fund was spent for Yi to pay for the restoration of his fences. It was also used for the slaves to hire others to carry out corvée labor imposed upon them.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He made a decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yŏngjo's reign, children's social status was determined by their mother's status.</ref>
 '''3. Significance of This Document in Korean History'''
-Slavery had been gradually disappearing since the Imjin War (1592-1598). The number of slaves on the government's rosters had fallen from 350,000 in the 15th century to less than 200,000 by the 17th century. This decrease was caused in part by the destruction of slave records and scattering of the slave population during the war.<ref> Ki-baik Lee, ''A New History of Korea.'' trans. Edward W. Wagner (Seoul: Ilchokak Publishers, 1984), 251.</ref> In such social conditions, the association was organized in 1741 during King Yongjo's reign (1694-1776) when more and more slaves fled from their masters.<ref> Center for Korean Studies Materials http://kostma.aks.ac.kr/Contents/Chuno/Default.aspx?Body=08 </ref>. This urgent situation seemed to drive Yi Huisŏng to make a deal with his slaves by establishing the association. This document shows that the social status of slaves rose high enough to participate in it. It is interesting to see that the word 'slave' comes first in the name of the association. It is also interesting to see that this document was made in the year 1801 when 66,067 slaves were emancipated.<ref> Encyclopedia of Korean Culture (available at http://encykorea.aks.ac.kr/Contents/SearchNavi?keyword=%EA%B3%B5%EB%85%B8%EB%B9%84&ridx=0&tot=1384) </ref>
+Slavery had been gradually disappearing since the Imjin War (1592-1598). The number of slaves on the government's rosters had fallen from 350,000 in the 15th century to less than 200,000 by the 17th century. This decrease was caused in part by the destruction of slave records and scattering of the slave population during the war.<ref> Ki-baik Lee, ''A New History of Korea.'' trans. Edward W. Wagner (Seoul: Ilchokak Publishers, 1984), 251.</ref> In such social conditions, the association was organized in 1741 during King Yŏngjo's reign (1694-1776) when more and more slaves fled from their masters.<ref> Center for Korean Studies Materials http://kostma.aks.ac.kr/Contents/Chuno/Default.aspx?Body=08 </ref>. This urgent situation seems to have driven Yi Huisŏng to make a deal with his slaves by establishing the association. This document shows that the social status of slaves rose high enough to participate in it. It is interesting to see that the word 'slave' comes first in the name of the association. It is also interesting to see that this document was made in the year 1801 when 66,067 slaves were emancipated.<ref> Encyclopedia of Korean Culture (available at http://encykorea.aks.ac.kr/Contents/SearchNavi?keyword=%EA%B3%B5%EB%85%B8%EB%B9%84&ridx=0&tot=1384) </ref>
 =='''Original Script'''==

@@ 11번째 줄: / 11번째 줄: @@
 |Translator = [[2018 Summer Hanmun Workshop (Advanced)#Participants | Participants of 2018 Summer Hanmun Workshop (Advanced Translation Group)]]
-|Editor = Sanghoon Na, Lee Ji-Hyun
+|Editor = Sanghoon Na
 |Translation Year = 2018

← 이전 판		2018년 7월 21일 (토) 09:44 판
28번째 줄:		28번째 줄:
	'''2. Slave-master Association'''		'''2. Slave-master Association'''

−	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half and thereby forming the slave-master association. The fund was spent for Yi to pay for the restoration of his fences. It was also used for the slaves to hire others to carry out corvée labor imposed upon them.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He ~~stated his~~ decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yeongjo's reign, children's social status was determined by their mother's status.</ref>	+	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half and thereby forming the slave-master association. The fund was spent for Yi to pay for the restoration of his fences. It was also used for the slaves to hire others to carry out corvée labor imposed upon them.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He made a decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yeongjo's reign, children's social status was determined by their mother's status.</ref>

← 이전 판		2018년 7월 21일 (토) 09:42 판
28번째 줄:		28번째 줄:
	'''2. Slave-master Association'''		'''2. Slave-master Association'''

−	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half and thereby forming the slave-master association. The fund was spent for Yi to pay for the restoration of ~~the owner's~~ fences. It was also used for the slaves to hire others to carry out corvée labor imposed upon them.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He stated his decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yeongjo's reign, children's social status was determined by their mother's status.</ref>	+	The possessions, however, did not only belong to the father, Yi Huisŏng (李希誠, ca. 1720-1801), but also to a cooperative association called ''kye'' (lit. “contract” or “bond”) he had formed in 1741.<ref> There are several translations for the term "kye": compact, bond, mutual aid, cooperative, association, and band. Since ''kye'' refers to a group of people, 'cooperative,' 'association,' and 'band' are more proper than 'compact,' 'bond,' 'mutual aid.' According to Kennedy, Pratt, and Rutt, the word 'association' is adopted here. See Gerard F. Kennedy, “The Korean Kye: Maintaining Human Scale in a Modernizing Society,” Korean Studies 1 (1977): 198. See also Keith Pratt and Richard Rutt, ''Korea: A Historical and Cultural Dictionary'' (Surrey: Curzon Press, 1999):255. </ref> The association consisted of a master and his slaves, and thus was named slave-master association (''noju kye'' 奴主契). As shown in this document, Yi and his ten slaves raised a grain fund. Yi contributed half and the slaves paid the other half and thereby forming the slave-master association. The fund was spent for Yi to pay for the restoration of his fences. It was also used for the slaves to hire others to carry out corvée labor imposed upon them.<ref> The Academy of Korean Studies ed., ''Komunsŏ chipsŏng'' 65 (Sŏngnam: AKS Press, 2003) http://archive.aks.ac.kr/heje/heje.aspx?booknum=65.</ref> While the slaves benefitted from it, Yi was able to retain his slaves by promoting their welfare. However, when the situations were unfavorable for him in sixty years, without the slaves' consent he broke up the association that he had established with them. He stated his decision to give the association property over to his son, Yi Rip 李岦. He explains why he had to break up the association as follows: some slaves used the fund and ran away or died; some, by marrying commoners, gave birth to children of commoner status; others left him for another family by marrying to another master’s slave.<ref> According to the matrilineal rule for slaves (奴婢從母法) enforced in the seventh year (1731) of King Yeongjo's reign, children's social status was determined by their mother's status.</ref>

(Translation) 1801年 李希誠 衿給文記 - 편집 역사

2020년 3월 6일 (금) 11:56에 Sanghoon Na님의 편집

Jaeyoon.song: /* Introduction */

Jaeyoon.song: /* Discussion Questions */

Jaeyoon.song: /* Discussion Questions */

Jaeyoon.song: /* Discussion Questions */

2018년 8월 8일 (수) 22:07에 Sanghoon Na님의 편집

2018년 8월 8일 (수) 22:00에 Sanghoon Na님의 편집

Sanghoon Na: /* Introduction */

2018년 7월 21일 (토) 09:44에 Sanghoon Na님의 편집

2018년 7월 21일 (토) 09:42에 Sanghoon Na님의 편집

(Translation) 1801年李希誠衿給文記 - 편집 역사