Social Anthropology of Korean Local Elite

(1)在19世纪后期<th>，由于废除了基于王朝身份的机构，在南原镇的王朝地方官员（rijok）家庭中发生了一场重组和振兴其基于年龄的协会和相关仪式活动的运动。在这一过程中，里约克家族被重组为一个身份群体，受到由此重塑的传统的限制，与扬班的全国性儒家传统疏远。(2)在20世纪20年代以后参与南原镇开发项目的当地协调人和经纪人中，不仅有日本移民，还有当地的韩国人。后者中有rijok出身的领导人，他们在职业和政治倾向方面差异很大。(3)在20世纪30年代初南原市的城市化进程中，光化阁的修复、春香祠的建立及其年度祭祀活动，是在异质身份传统并存的基础上形成的地方传统，也是韩国地方现代性的一种成果，是“传统”与“现代”的一种嵌合体。(4)1945年解放后到1980年代初，作为协调者和经纪人，主要参与当地文化传统复制和社区发展的是城市富人和中上层人士。他们中也有来自传统精英家庭的人，包括rijok，他们对自己地位传统的复制和父系亲属团体的活动也表现出一种特殊的态度。(5)在高度集权的政府控制和官方民族主义主导下的快速工业化过程中，社区发展项目和地方传统再生产的方式发生了巨大变化。这使得一些被排除在民族文化之外的旧身份传统的组成部分或多或少地被异化了。

(1) In the late 19^<th> century, there occurred a movement to reorganize and revitalize their age-based associations and related ritual activities among the families of dynastic local functionaries (rijok) in Namwon Town, triggered by the abolishment of the dynastic status-based institutions. In this process, the rijok families were reorganized into a status group circumscribed with the traditions thus reinvented, alienated from yangban's nation-wide Confucian tradition.(2) Among local coordinators and brokers who were involved in the developmental projects in Namwon Town after 1920's, there were not only Japanese immigrants but also local Koreans. Among the latter were leaders of rijok origin, who varied considerably in terms of their careers and political inclinations.(3) In the urbanization process of Namwon Town in the early 1930's, the restoration of Kwanghallu (Kwanghan Pavillion)and the establishment of Ch'unhyang Shrine and its annual ritual proved to be a formation of local tradition based on the concomitance off heterogeneous status traditions, as well as a sort of fruition of Korean local modernity, a chimera of "tradition" and "modern".(4) After the liberation in 1945 up until the early 1980's, those who were mainly involved in the reproduction of local cultural tradition and community development as coordinator and broker were the urban riches and the upper-middles. Among them were also those from traditional elite families including rijok, who also showed an idiosyncratic attitude toward the reproduction of their own status traditions and the activities of patri-kin groups.(5) In the process of rapid industrialization under the control of the highly centralized government and the dominance of official nationalism, ways of community development projects and reproduction of local traditions changed greatly. This made some components of former status traditions which were excluded from the register of the national culture more or less alienated.