The paper analyzed the excavational data from Bupyeong-office in Ulsan county in Chosun Dynasty, examined the composition of the community estimated at station community, and studied the duration of the community by using the excavated relics. In addition, the paper compared the excavational data with documentary records, studied the location Bupyeong-office, and investigated the size of station community overall. Community compositions such as buildings, residential place, pits, stoves, hemp kilns, cremation tombs, and farming appliances were identified. When compared to excavated relics such as tiles, white porcelain jars, agrayish-blue-powdered celadons, and celadon porcelains from building, residance, and pits, the community existed during 14C～17C. The station location was on the west side to the quarters for Byongmajuldosa of the Left Gyeongsangdo at King's location according to the old maps and documentary records. It is widely expected that No, 201 foundation stone buildings at Pyungsan relicⅠ was related to the station because there was a distinctions on the stone pillar waterway and high quality of location in the size(the front 9 sections × the side 1 section) and the community. According to the building's functions and duplication relations in the community, it is regarded that there were 33～40 ground buildings, 40～45 pitting buildings, storages or 15～30 other purpose buildings, and 5～7 public buildings around No, 210 building in Bupyeong-office town.

Egg is a food that has been loved from ancient times by people all around the world. It has been called a present from god because its rounded shape was believed to refer to the earth. We found the oldest and most perfectly preserved egg fossil at Chunmachong (天馬) in Kyungju (慶州). We believe that it was used during the period of the Three States or the unified Silla (新羅), and, accordingly, it was a noble food that has been found at the king’s grave of the age. Egg, which is called egg of chicken in Korean, was written as egg of chicken (鷄卵), son of chicken (鷄子), bird’s egg of chicken (鷄蛋), and round thing of chicken (鷄丸) in the Korean alphabet and Chinese characters. The ancient countries had the following myths about eggs In myths about offspring by egg, they were born as heaven’s will to make them god. There were 19 proverbs: ‘Hitting a rock with an egg’, ‘It’s like the yellow part of an egg’ and ‘Even an egg stops when it rolls’, etc. According to a theory of divination based on topography, people use eggs when they find a good place. There are 10 proverbs (四字成語): Dongjiipran (冬至立卵), Nanyeoseoktu (卵與石投) etc. Studies for analysis of egg recipes found in the old literature (cooking, agriculture and fishing, and medical books) in the Chosun Dynasty recorded 36 times where cuisine with egg was mentioned as the main ingredient, 154 times as a sub-ingredient, 79 times as a garnish, and 20 times etc. As a garnish, they were ‘finely sliced’, ‘thin rectangular and the rhombus form’, and ‘rounded shape’; after grilling they were divided into yellow and white parts. When cooked, they were used in comparison of the size or shape of an object with that of other objects.

The aim of this study was to establish the identity of Korean traditional food based on the recorded food preferences during the period of the Chosun Dynasty. Our primary source in this regard was the invaluable, historical document called the "Miam's diary." This important document reveals details of such food preferences from October 1567 to September 1568. By analyzing the income-expenditure trends of virtually every household, this diary was used to describe a vivid traditional food preference of the people during that period. A detailed analysis of the diary reveals the summary of families' characteristics in the 16th century. First, it records the fact that expenditure on food was mainly based on stipend and gifts received. The type of food preferred by the people was diverse in nature; for it included rice, bean, chicken, pheasant, and seafood. However, there were dried or pickled forms too so as to prevent them from undergoing decay. Second, it throws light on the fact that people expended food mainly as a salary for servants. People utilized the income from selling such food items to purchase goods and land. They also used the same either to donate for a funeral or wedding purpose. Third, it records the fact that day-to-day purchase of groceries was mostly based on gift(s) for someone close to them such as a neighbor, colleague, relative, or student. Further, such gifts included small groceries, food items, and clothes. Fourth, based on the data available in the diary, it seemed likely that the gentry families laid emphasis on the customary formalities of a family dating back to as early as the late 16th century. Finally, the document also records the fact that noblemen of the Chosun Dynasty had a notion that they had to extend warmth and affection by presenting generous gifts to their guests at home. Noblemen during that period were very particular in welcoming their guests as they believed that this approach alone would testify their status as noblemen.

During the late Chosun Dynasty, famine was the main cause of climate ecological background, such as frequent floods and droughts, the Little Ice Age (小氷期), and epidemic. In addition, it influenced the social and cultural background, such as failure toprovide Yiangbeop (移秧法), breakout of war and revolt, loss of farming cattle, grain consumption due to brewing, the concentration of wealth, and tenacity of shamanism. "Limwongyungjeji" "Injeji" of the last part had been written about the famine; wild plants to raw, dried, or dried powder, or processed pharmaceutical goods. Grain couldbe replaced in more than 330 types of famine relief food and recipes; 170 species of vegetables, 34 species of vegetation, and 33 kinds of fruit - the botanic foods were mainstream. Edible parts of these plant foods are those of 14 kinds: 175 species of leaves, 113 species of sprouts, 99 kinds of buds, and other fruits, roots, stems, flowers, etc. The recipe (poaching, salting, and oil-marinated) was written 186 times or forsoup, raw, and boiled.

In this study, the Korean cookbook, Jusiksiui, which was published in the late 1800s, was investigated. The results revealed that Jusiksiui contained more than 100 foods. Specifically, 12 staple foods were foods recorded including five types of porridge, three types of noodles, and four kinds of dumplings. Moreover, 49 side dishes were present, among which Jjim (steamed food) was most common, being recorded ten times. Additionally, seven types of Jeon (pancake) & Gui (roasted food) and Kimchi & Jangajji (pickled vegetables), four kinds of soup and Jeongol (stew), stir-fry, Sukyuk (boiled beef), and three types of Sukchae and Sashimi were found. Moreover, 14 recipes for rice cakes, two recipes for Korean cookies and three recipes for drinks were found. Seven recipes for wine, including plain rice wine, medicated wine and flavored wine, were also found. Finally, four different soy sauces Jibjang (a kind of soy sauce paste), hot pepper paste, Cheonggukjang (fast-fermented been paste), and Jeupjihi and roasting hot pepper paste were observed.

On the basis of the cookbooks and Data Base of the Korean Classics(http://db.itkc.or.kr/itkcdb/mainIndexIframe.jsp), this paper analyzed the fermented soybean listed in the general documents of the Chosun Dynasty(1392～1897) and the Goryeo Dynasty(918～1392). In the Goryeo Dynasty, there are 15 kinds of Jang(soybean paste or solution), among which are Jang (soybean paste fermented by mold)(6 documents), Yeomgjang, Yeomshi(2), and Gaejang(1). However, the cookbook at that time is defunct. The Goryeo Court relieved the famine-stricken people by proving them with Jang. In the Chosun Dynasty, 111 kinds of Jang were listed in the general documents, and 153 kinds in cookbooks. There were 55 kinds of general Jang, such as Jang(204), Yeomjang(63), Chojang, Goojang(7), and Gaejang(6), are listed in the general documents, and in the cookbooks, there are 55 kinds of Jang, such as Sookwhangjang(9 cookbooks), Daemaekjang(8), Myeonjang(8), Saengwhangjang (8), and Yooinjang(8), and among them, 13 kinds belong to the Chinese origin. A total of 9 Kinds of Ganjang(soybean solution fermented by mold), such as Soojang(30), Cheongjang(23), Gamjang(8), and Ganjang(3) are found in the general documents. In the cookbooks, 12 kinds of Jang, as Cheongjang(10), Cheonrijang(4), Ganjang(3), and etc., are listed. There were 9 kinds of Gochoojang(red pepper-soybean paste), such as Chojang(12), Gochojang(3), and etc., are listed in the general documents, and 9 kinds as Gochojang(7), Manchojang(7), rapid Manchojang(4), and etc., are in the cookbooks. In addition, 16 Kinds of Yookjang(fermented soybean-meat paste) as Haejang(15), Hyejang(11), Yookjang(11), and etc., are found in the documents, and 22 kinds as Nanjang(9), Gejang(6), Yookjang(5), Shoigogijang(4), and etc., are in the cookbooks. Eighteen Kinds of Shi(soybean paste fermented by bacteria) as Yeomshi(40), Shi(35), Shijang(6), and etc., are recorded in the documents, and 19 kinds as Jeonkookjang(6), Shi(4), Sooshijang(4), and etc., are in the cookbooks, and among them 11 kinds belong to the Chinese origin. Six kinds of Jipjang(aqueous soybean paste) as Jipjang(7), Uoopjang(4), Pojang (2), Jangzoop(2) are recorded in the documents, and 15 kinds as Jipjang(9), Zoopjeo(7), and Hajeoljipjang(5) are in the cookbooks. Soybean paste, or solution for relieving hunger is not recorded in the documents. However, the Chosun court, for the purpose of relieving famine-stricken people, used general Jang. Such 21 Jang to relieve the famine-stricken people as Pojang(7), rapid Jang(6), and Sasamgilgyeongjang(4) are listed in the cookbook. Geonjang(dried soybean paste), Nanjang (egg-soybean paste), Doojang(soybean paste), Maljang(random soybean paste), Myeonjang(wheate-soybean paste), Sodoojang (red bean-soybean paste), Yookjang(soybean-meat paste) and Jang(soybean paste) are recorded in the documents, as well as in the cookbooks. Chinese-original Jang and Shi are recorded in the cookbooks, with no list in the general documents. Therefore, it seems that it didn't pass down to the general public.

This paper investigated the system that is relevant to Jang(fermented soybean paste or solution), the relief of hunger- stricken people by Jang, 33 kinds of Jang, and its consumption in the documents, such as the annals of the Chosun Dynasty, Ihlseong-document, Seungjeongwon daily, Uigwe(record of national ceremony), official documents on the basis of Kyujanggak institute for the Korean studies and data base of Korean classics. There are lots of Jang named after the place of particular soybean's production from the ancient times. Jang, soybean, salt and Meju(source of Jang), during the Dynasty, were collected as taxation or tribute. In the 5th year of Hyeonjong(1664), the storage amount of soybean in Hojo(ministry of finance) was 16, 200 ㎘, and its consumption was 7, 694 ㎘ a year. In the 32nd year of Yongjo(1756), the 1, 800 ㎘ of soybean was distributed to the people at the time of disaster, and in his 36th year(1756), the 15, 426 ㎘ of soybean was reduced from the soybean taxation nationwide. The offices managing Jang are Naejashi, Saseonseo, Sadoshi, Yebinshi and Bongsangshi. Chongyoongcheong(Gyeonggi military headquarters) stored the 175.14 ㎘ of Jang, and the 198 ㎘ of Jang in Yebinshi. There are such posts managing Jang as Jangsaek, Jangdoo, and Saseonsikjang. In the year of Jeongjong(1777～1800), the royal family distributed the 3.6 ㎘ of Meju to Gasoon-court, Hygyeong-court, queen's mother-court, queen's court, royal palace. The 13.41 ㎘ of Gamjang(fermented soybean solution) was distributed to the Gasoon-court, 17.23 ㎘ to Hegyeong-court, 17.09 ㎘ to the queen's mother-court, and the 17.17 ㎘ to the queen's court each. There are 112 Jang-storing pots in the royal storages, and the 690 are in Namhan-hill, where the 2.7 ㎘ of fermented Jang was made and brought back by them each year. At the time of starvation, Jang relieved the starving people. There are 20 occasions of big reliefs, according to the annals of the Chosun Dynasty. In the 5th year of Sejong(1423), the 360 ㎘ of Jang was given to the hunger-stricken people. In his 6th year(1424), the 8, 512.92 ㎘ of rice, bean, and Jang was provided and in the 28th year(1446), the 8, 322.68 ㎘ of Jang was also provided to them. In the Dynasty, Jang was given as a salary. In case that when they were bereaved, they didn't eat Jang patiently for its preservation. They were awarded for their filial piety. In the annals of the Chosun Dynasty, there are 19 kinds of Jang. They are listed in the order of Jang(108), Yeomjang(90), Maljang(11), Yookjang(5), Gamjang(4), and etc., . In Seungjeongwon daily, there are 11 kinds of Jang. Jang(6), Cheongjang (5), Maljang(5), and Tojang(3) are listed in order. In the Ihlseong-document, there are 5 kinds of Jang. They are listed in Jang(15), Maljang(2), Gamjang(2), and etc., . There are 13 kinds of Jang in Uigwe, and the official documents, in the order of Gamjang(59), Ganjang(37), Jang(28), Yeomjang(7), Maljang(6), and Cheongjang(5). In addition, shi are Jeonshi(7), and Dooshi(4). All these are made of only soybean except, for Yookjang. The most-frequently recorded Jang among anthology, cookbook, the annals of the Chosun Dynasty, Ihlseong-document, Seoungjeongwon daily, Uigwe, or officialdocument is Jang(372), and then Yeomjang(194), Gamjang(73), Cheongjang(46), Ganjang(46), Soojang(33), and Maljang(26), which were made of soybean. Jang from China in cookbook is not in anthology and royal palace documents. Thus, traditional Jang made of soybean was used in the daily food life in the royal court, and in the public during the Chosun period.

This study mainly inquired characteristics and changes of 'Chang-aelgool' through 38 cases(with 161 Ssang-chang) of annex and pavillion buildings in Yeong-nam region which are built during the Chosun dynasty. The method of inquiry included actual survey of windows along with bibliographical research, and the results are as below. First, through the discovery of the term 'Chang-aelgool' as an indication of the window-forming frame in 'YeongGeonUiGwe'(1680 A.D), it is apparent that the term 'Chang-aelgool' was widely used in Korea from the late 17th century. Second, the 'Chang-aelgool' of study objects are classified into 4 categories. Type Ⅰ and Ⅱ are comprised of mitre-joints which cover the 4 corners of 'Chang-aelgool' and mainly used in building annex and pavillion buildings during the early period of the Chosun dynasty. Type Ⅲ was widely used during the early and middle period of the Chosun dynasty and drastically dropped in number during the late period of the dynasty. Type Ⅳ is comprised of mitre-joint of the upper-half, tenon-jointing of the lower-half and widely used in annex and pavillion building during the late period of the Chosun dynasty. Third, the form of 'Chang-aelgool' has changed from rectangular form with longer width during the early period of Chosun dynasty to square form during the middle period and eventually ended up as a rectangular form with longer height during the late period of the dynasty. Fourth, it is considered that while mullion which is located in the center of 'Chang-aelgool' was mainly used around the main floored room during the early period of the Chosun dynasty, became commonly used in main floored room and 'ondol' rooms during the middle period and drastically dropped in number from then and ended up being not in use after the mid 18th century.

본문은 4～8세기 고대 조선 (삼국 시대를 중심으로) 시대의 금석문, 목간 경문 등에 잔존하는 "鹽"자 와 이체자 "塩"의 자형의 유무 및 자형 상황을 확인하고, 8 세기 중엽 중국에서 사용되지 않은 이체자 "塩"의 자형이 일본 쇼무의 친필 편 지에 등장하는 경위로, 중국 당나라에서 견당사(또는 그 이전 遣隋使)를 통해 직 접 일본에 한자가 전파된 것이 아니라 많은 이체자(당시의 俗字, 통용자)들이 고 대 한반도를 경유하여, 고대 조선 사회의 문화적 영향을 받아 변형된 자형이 일본 에 전파했다는 가설이 성립하는지를 논의하였다. 특히 당시 일본 야마토 조정이나 나라 조정과 깊은 관계를 가지고 있었다고 추측되는 백제와 신라의 고문 자료에 변형의 흔적이 있는지 집중적으로 살펴 보았다.

중국의 개혁개방 이후 중국 내에는 대규모적인 인구 이동이 나타나 원래 중국 동북 3성에 모여 살던 조선족들은 고향을 떠나 대도시로, 연해개방 도시로, 해외로 이동하기 시작했다. 전국 인구 보편조사의 통계에 의하면 1990년 전국 조선족 인구는 192.3만 명 중 98.2%가 동북3성(東北三省)에 살고 있었으나 2000년 통계에는 동북 3성에 사는 인구가 92.2%로 줄었다. 이는 호적을 기본으로 하는 인구보편조사의 통계로서 호적은 고향에 있으나 실제로 고향을 떠난 인구는 훨씬 많다. 지금도 조선족 인구 이동은 진행 중이며 새로운 지역에서 집거(集居)의 형태로 나타나고 있다. 본고는 중국의 조선족 집거지구 연변, 산재지구 청도(새로운 집거지구라는 주장도 있으나 연변대상 산재지구로 한정함), 잡거지구 북경, 할빈 3곳을 대상으로 한 조선족 언어 사용 실태에 대한 연구이다. 본고를 위해 3지역 조선족들을 대상으로 설문조사를 실시하였다. (연변 177명, 회수율 89%, 청도 405명, 회수율 81%，북경, 할빈 89명, 회수율 89%). 3개 지역 조선족들의 언어능력과 언어태도에 대해 알아 본 결과 다음과 같은 점들이 발견되었다. 언어 능력 면에서는 첫째, 집거, 산재지구 순으로 조선족들의 조선말 보존정도가 비교적 높은 반면 잡거지구, 산재지구 순으로 조선족들의 중국어 능력이 비교적 높게 나타났다. 둘째, 구사력과 문장력에서는 조선말이 중국어에 비해 우세하나 독해력 면에서는 중국어도 높게 나타났다. 언어 태도 면에서는 첫째, 3개 지역 조선족들은 대부분 조선말에 대해 긍정적으로 생각하고 있는 편이다. 둘째, 세대별로는 학생 세대는 중국어 선호도가 높고 동화현상이 심하며 부모 세대로 갈수록 조선말 선호도가 높았다. 셋째, 본인, 자녀, 배우자에 대한 희망언어 태도에서는 ‘본인’과 ‘자녀’의 희망언어는 중국말이 높고, ‘배우자’의 희망언어는 조선말이 가장 높게 나타났다. 넷째, 앞으로 조선족 사회에 많이 사용되길 바라는 언어(기대언어)에 대한 응답에서는 조선말이 가장 많은 반면에 쓰이게 될 것 같은 언어(예측 언어)에서는 산재, 잡거지구에서 서울말이 많이 선택되었다. 위의 결과들은 세대별, 거주지역별로 다르게 나타나는 것을 볼 수 있었다.

This study was intended to examine the continuance and transformation of food culture during the enlightenment and Japanese ruling era by analyzing the novel of "Toji". In the novel "Toji", the chaotic political and economic situation is reflected, along with the peoples' hard lives in the latter era of the Choson Dynasty. After the full-fledged invasion of China by the Japanese, the shift to a wartime posture was accompanied by an increased need for food. This led to a rationing and delivery system for rice in the late 1930s. While it was hard for people to obtain even brewer's grains and bean-curd dregs, food distribution officers were well off. Another distinctive feature of the food culture during the enlightenment and Japanese ruling era was that foreign food and recipes were introduced naturally to Korea through the influx of various foreigners. The industry of Choson was held by Japanese monopolistic capital, as a result, Choson had equal to the role as a spending site and was only gradually left destitute. In the Japanese ruling era, there were new type of business including such as patisserie of the types of civilization in the town, and those tempted Korean people. However, the Japanese and pro-Japan collaborators dominated commercial business. Being urbanization through the modernization, it was became patronized fast food in the populous downtown, and the change of industry structure and life style greatly influenced into our food culture. Acceptance the convenient Japanese style fast food such as Udong, pickled radish made was actively accepted with a longing for the advancement civilization. After the enlightenment, many Japanese exchange students went to Tokyo to get advanced civilization and provided urban mood according to their consumption of bread, coffee, Western food, which were considered a part of the elite culture.

부산광역시 기념물 제 40호로 지정되어 있는 기장읍성은 조선시대의 읍성축조수법이 정형화된 형식으로 정리되기 이전에 축조되어 고려시대 성곽 축조수법과 조선의 읍성축조수법이 혼합되어 성곽축성사에 있어 읍성축조수법의 변화를 파악할 수 있다는 점에서 그 가치가 있다고 할 수 있겠다. 기장읍성에서 확인되는 사직선기단의 축조는 과거 고려시대말까지 계속 축조된 판축토성(版築土城)의 기단부 축조방식을 읍성축조에 적용한 결과로 고려 판축토성에서 조선시대 석축성인 연해읍성의 축조로 이어지는 흐름의 연결고리라고 할 수 있다. 기장읍성 동벽 체성부에서 확인되는 세장방형 외벽면석 축조수법은 일반적으로 알려진 조선시대 읍성의 장대석 입수적 축조수법과는 차별성을 지닌다. 기장읍성 남벽과 동벽 체성부 기저부 축조수법은 김해읍성, 웅천읍성, 동래읍성, 고성읍성 등에서 확인되는 지대석 설치 이전에 바닥에 판석을 이용하여 바닥면의 수평을 맞추어 정리된 구조물은 확인되지 않는다. 따라서 이러한 축조수법이 사용되기 이전 시기에 축조된 형태임을 알 수 있다. 이를 통해 기장읍성은 사직선기단축조수법, 체성부 세장방형 외벽면석의 사용과 더불어 고려시대의 성곽축조수법과 조선시대 연해읍성 축조수법이 혼용된 과도기적 읍성임을 알 수 있는 것이다.

본 연구는 조선왕조 말기에 일본 육군성 참모본부 소속의 장교들로 조직된 첩보장교들이 국제법을 위반하면서 한반도에 침투하여 측량침략을 감행한 비밀측량 지도들을 분석한 것이다. 이 지도들은 첩보장교들의 목측에 의해 은밀하고 신속하게 제작된 노상측도와 目測迅速圖로 제작되었기 때문에 일정한 도식이 적용되지 않았다. 이들 지도에서 주목할 만한 것은 일정한 도식에 근거한 등고선과 축척표시가 체계화되지 못하였고 지형의 고도를 표시하기 위하여 우모식과 등고선식이 혼용되었다는 점이다. 그러나 지형을 사실과 근사하게 표시하기에는 많은 시간이 요구되었으므로 경우에 따라서는 간단한 약식등고선이 사용되기도 하였으며, 기호의 범례는 대부분 생략되었다.

조선조 문인들은 독서의 定義에 대하여, 옛 성현들의 정신과 심술의 자취가 책 이고 그것을 통하여 성현의 이치를 터득하는 것이라 하였다. 독서의 目的은 성현 의 도리를 파악하고, 그것을 실천하고 권선징악 하기 위한 것이며, 그 態度는 마 음을 열고 거침없이 읽어 책을 보는 것은 반가운 벗을 만나는 것과 같다고 하였다. 讀書方法은 주해는 물론이고 구절에도 구애되지 말고 생각을 깊이 하여 古人 과 一體가 되고자 하였다. 초학자는 적은 양의 책을 熟讀하는 것이 좋으며, 책을 읽는 횟수는 무작정 많이 하기보다 理解度를 높여 어떻게 자신의 것으로 체득할 수 있을 지를 중시하였다. 마음을 잡아두기 위하여 ‘하루에 읽을 분량[課程]’을 정하였는데, 양은 적게 하 고 시간은 여유 있게 주며 功力은 많이 들이도록 하였다. 텍스트마다 독서법을 달리한 것은 독서의 效率性과 興味를 높이기 위한 방안이었다. 독서의 금기로는 本志를 놓치지 않고 雜書를 읽지 않으며 글자에 매여 책의 내용을 盲信하지 말라고 하며, 聲讀은 목소리를 차분히 하여 천천히 읊조리듯이 읽거나 묵송하는 것을 바 람직하게 보았다.

본 논문에서는 "악기"의 성유애락론과 이를 비판적으로 논의한 혜강의 성무애락론, 조선시대의 "악학궤범"과 천기론을 주장한 일련의 학자들의 이론을 통해서 한국인 혹은 동양인의 사고에 전통적으로 내재되어 있는 소리와 감성의 속성 및 그 유형에 대해 살펴보았다. "기"를 통해서는 애심, 락심, 희심, 노심, 경심, 애심(哀心, 樂心, 喜心, 怒心, 敬心, 愛心)의 여섯 가지 감성과 관련된 각각의 소리에 대해 고찰하였다. 소리는 객관적 외물일 뿐이지 마음의 형이 아니라고 주장한 혜강의 논의를 통해서는 그가 맹정(猛靜), 단복(單複), 서질(舒疾), 고비, 선악(善惡)으로 규정한 소리의 속성이 크기(loudness), 세밀성(sharpness), 피치(pitch), 거칠기(roughness), 요동강도(fluctuation strength), 쾌적감(pleasantness) 등과 대응되고 있음을 살펴보았다. "악학궤범"을 통해서는 당시 조선 유학자들의 소리와 감성에 대한 사고가 "악기"를 기본으로 한 유가적 악론과 음률에 바탕을 두고 있음을 확인하고, 천기론을 통해서는 천기를 통해 발현된 소리와 감성의 관계에 대해 살펴보았다. 동양인의 의식에 내재된 소리와 감성의 관계에 대한 분석은 한국인 혹은 동양인의 감성에 기반한 소리 유형 분석의 기초가 됨으로써 여러 분야에서 활용될 수 있을 것으로 기대된다.

현재 한국학계에는 언제부터인지 소위 ‘공도정책’이라는 용어가 통용되고 있다. 그리고 이 용어는 조선정부가 섬을 포기하는 정책을 실시해왔던 것으로 이해되어, 울릉도와 독도가 조선의 영토가 아니었다는 결론을 유도해 갔다. 그리고 일본에서는 이 논리를 이용하여 독도의 선점논리를 정당화해가고 있다. 이 글은 ‘공도정책’의 허구성을 밝히려는 목적에서, 조선전기의 武陵等處安撫使와 茂陵島巡審敬差官의 파견을 검토한 후, 조선후기 안용복 도일사건 이후 정착된 搜討制의 실체를 규명하여, 조선왕조가 전기간에 걸쳐 울릉도와 독도를 어떻게 관리해 왔는가를 재조명하고자 한다. 조선초기 섬을 비워둔 것은 사실이다. 그러나 그 이유는 왜구의 약탈을 사전에 방지하기 위한 조처였고, 그 방법으로 거주민을 육지로 불러들이는 刷出이었지만, 그 이후 섬을 지속적으로 관리하는 정책과 제도를 시행했다. 섬을 지속적으로 관리하기 위해, 1416년부터 ‘武陵等處按撫使’를 파견했고, 1436년부터는 ‘巡審敬差官’을 파견했다. 그리고 조선후기에는 1694년에는 장한상으로 하여금 울릉도를 搜討하게 하고, 1697년부터는 3년에 1번, 삼척영장과 월송포만호가 번갈아 가며 수토를 정례화 했다. 이후 울릉도 수토는 흉년을 당해 정지하거나 연기하기도 했지만, 1700년대에는 지속적으로 실시했다. 그러나 1800년대에 들면서 三政紊亂으로 정치기강이 해이해졌다. 수토군의 규모나 편성은 대략 80명 정도로 구성했고, 반드시 倭學譯官을 대동했으며, 4척 정도의 배가 출항했고, 格軍과 什物 등은 삼척 인근의 강릉, 양양, 평해, 울진 등 5개 마을에서 나누어 부담했다. 또한 수토군의 임무는 왜인탐색과 울릉도 지세 조사가 임무였고, 토산물의 진상이나 인삼채취도 부과되었다. 울릉도 수토제는 1881년 울릉도 개척이 본격화되고 내륙인의 울릉도 거주가 정식으로 허용되면서, 1894년까지 지속되었다.