영동지역에서 생활하는 영일정씨 사과공파는 15세 손 ‘渡’에서 시작되었다. 그는 종백조가 단종복위 사건에 연루되자 울진을 은둔하였고, 이어서 16세기 중반에 삼척 쇄운리에 정착하였다. 그리고 그의 4대 손에 이르러 일부 후손들이 부친의 수령을 역임하였던 강릉으로 이주하여 정착하였다.
이들은 근거지를 중심으로 장자가 본가를 계승하고 차자들은 인근에 분가하여 집성촌을 이루었으며, 소농경영을 이루면서 한편으로 독서생활로 관직에 출사하는 생활양태를 보이고 있다. 이러한 생활양태는 이들이 ‘친영례’를 수용하면서 부계 친족중심의 가족질서를 구축하고 있다는 점에서 시대적 특성을 갖는다.
세거지에 전승되는 생활유적으로 효․열각은 삼척 쇄운리에 집중되어 있다. 그 중 “2세3효각”의 입향 초기 이들의 생활 표상이었다. 17, 8세기에 개최되는 “임영족회”와 18세기 중반에 건립되는 입향 시조 재실은 이들의 부계친족 중심의 문중의식과 ‘팔고조’ 의식이 지역사회에 공존하였음을 반영하는 것이었다. 아울러 이들이 사족반열에서 ‘치향지인’의 위상을 확보하였음을 보이는 것이었다. 그리고 이러한 시대적 추이 이 지방 종중 사회의 특성을 반영하는 것으로 의미를 갖는다.
포은 정몽주에 대한 숭모활동은 지방사회 사림과 종중의 공동의 관심사였다. “충절과 효행”, “이학의 종조”로서 포은에 대한 숭모활동은 향교 ‘문묘’의 ‘석전제’와 시문집의 학습을 통해 구현되면서 종중과 향중에 확대 재생산되었다.
20세기 초반에 이르러 종중의 추모활동은 영당을 중심으로 이루어지는 특성을 보인다. 개성의 ‘숭양서원’으로부터 영정이 구득되면서 영당이 건립되었고 ‘다례제’가 정례화 되었다. 이 시기 추모활동은 종중의 자율적 공론에 기반을 둔 것이었다. 그리고 다례제는 향중 유림이 동참하는 형태로 확대 발전되었으며, 아울러 활성화 방안으로서 영당의 이전 논의가 발의 되었다.
향중과 종중의 공론에 따라 새로운 영당이 건립되고 영정의 이안식이 거행되었다. 이로서 포은 영당은 그 운영체계가 확대 정비되면서 종중은 물론 유림의 결집을 위한 구심체로서 기능하였으며, 아울러 포은의 도덕과 충정을 도의사회 구현의 근본으로 삼으려는 시대적 특성이 강하게 투영되고 있다.
다만 영정의 이안식을 둘러싸고 종중의 공론이 분기되면서 기존의 영정이 다른 곳으로 이안되었고, 이에 따라 용인의 충렬서원으로부터 새로운 영정이 구득되어 봉안되었다. 이로서 이 지방에는 두 개의 영당이 건립되었으며, 비록 동일한 운영체계를 갖추었으나 별개로 운영되고 있는 실정이다. 이러한 양상은 영정의 정체성을 의식한 데서 비롯되는 것으로 시대적 특성을 보여 주는 것이었다.
Youngil Joungssi Sagwagongfa, living in Youngdong area which is located in the east of Daegwalryeng, originated from Do(渡)who is the 15th descendant. When his great grandfather’s first son was involved in the incident of restoration for Danjong, the 6th king of Joseon Dynasty, he lived a retired life in Uljin, and then he settled down in Shaewounri, Samcheok in the middle of the 16th century. Some of his 4th generations moved to Gangneung where their father had served as a local governor and settled down there.
Their first son took over the main family and the other sons got married and moved close to their parents’, establishing the same family village. Some of them earned their livings by being engaged in farming, and others entered government service as a result of reading a lot of books. The way of their living was related to the characteristics of the time; that is, they accepted Chinyeong etiquette and established the family order which was maintained through agnation.
Hyogak and eoulgak, which are living ruins being handed down in Segeogi, have intensively been found in Shaewounri. Among them Two Generation Three Good Son Tower was the symbol of their lives in the early years of their going home. Both “Imyoungjokhoi” which was held in the 17th and 18th century and “Ipgyangsijojaesil” which was built in the middle of the 18th century revealed that the consciousness for paternal family and kinship, and the respect for “eight great-great-grandfather” coexisted in the community. Also it showed that they had already obtained the status of their governing their hometown. Furthermore, this periodical change reflected the characteristics of the local clan society.
Worshiping activities for Poeun Joung Moungju were common concerns for both the local Sarim and a clan. Because Poeun Joung Moungju was the founder of a religious sect of Seongri philosophy as well as a model for allegiance and filial conduct, the reverence toward him was shown through the semiannual services for a Confucian shrine at Hyanggyo, which was the Confucian temple and school, and learning his poetry and prose, spreading into the clan and local society and rewriting his works.
By the early 20th century, the cherishable working for him had been conducted based on the shrine where his portrait was enshrined. His protrait was obtained from a Suongyang private school of Gaseoung, after that his shrine was built, and the ancestral rites were held on a regular basis. The cherishable working at that time was based upon liberal public opinions from the clan. In addition, the ancestral rites were developed and expanded through the participation of scholars called urims in the local society. Also it was suggested that the shrine should be relocated so as to activate them.
A new shrine was established and the festival for moving portrait was held thanks to the public opinions from the clan and local society. As a result, the protectional house for Poeun was largely restructured, and the house served as a center hall where urims as well as the clan could get together. Furthermore, the house reflected the spirit of the age that moral society should be established by making Poeun’s morality and loyalty their society’s role model.
Unfortunately, when public opinions were split concerning the festival for moving portrait, a new portrait had to be obtained from a Chungryeal private school of Youngin because the original portrait was moved to another place. Because of this, two shrines were built in this area. Though these two shrines have the same operational system, it is also true that these are being operated differently respectively. This aspect shows the characteristics of the time, and it is concerned with the identity of the portrait.
