해월 최시형의 호남 포덕과 부안의 동학

윤석산(Yoon Suk San) 원광대학교 종교문제연구소 2017 한국종교 Vol.41 No.-

본 연구의 목적은 해월 최시형의 호남 지역 포덕이 갖는 의의를 찾는 데 있다. 첫째는 해월 최시형의 호남 지역 포덕을 고찰하는 데에 있고, 둘째는 부안 지역 동학의 특징을 고찰하는 데에 있다. 호남 지역은 다른 지역에 비하여 다고 늦은 시기에 포덕이 되었다. 그러함에도 불구하고 동학을 역사의 전면에 내세우는 데에 결정적인 역할을 한 지역이다. 또한 동학이 다만 산간에 숨어서 활동하던 모습을 접고, 보다 적극적으로 대사회적을 활동을 펼치는 데에 결정적인 계기를 이룬 지역이기도 하다. 따라서 호남 지역의 동학은 여타의 지역에 비하여 보다 강경한 노선을 걸었다. 부안은 호남 지역에 속해 있으면서도, 호남이 지닌 동학의 강경성과는 다소 다른 면을 지니고 있었다. 이러한 부안이 지닌 동학의 특성에 대한 고찰은 동학농민혁명이 지닌 다양한 면모를 구명할 수 있는 근거될 것으로 판단된다. 특히 부안지역의 동학이 보여준 상생과 조화의 정신은 지금까지 동학농민혁명 연구에서 논의되었던 면과도 많은 차별을 지닌다. 본 연구는 해월 최시형의 호남 지역 포덕이 지닌 의의와 함께 부안 지역 동학의 특성을 구명하므로 동학농민혁명이 지닌 의의를 보다 다양한 면에서 접근하는 데에 그 중요한 의의를 둔다. This research is dedicated to learning about the traits of Podeok (布德) in Jeolla Province led by Haewol Choi Sihyeong and the Donghak in Buan. In fact, Donghak is especially tied to Jeolla Province. In 1894 the Donghak Revolution occurred in the area, and this made Donghak appear on the front page of history. However, Podeok was relatively new to Jeolla Province compared to other areas; Gyeongsang, Gangwon and Chungcheong were the first provinces where Podeok spread out. Finally, in the 1880’s, Podeok started to take hold in Jeolla. Buan was the central area where Donghak bloomed in this province. However, Donghak followers in the area of Buan were different from the followers of Donghak in the other areas. In other words, the Donghak followers of Buan emphasized harmony and peaceful co-existence among people; on the other hand, other Donghak followers in other areas emphasized strictness and reform movements existed. The research aims, first of all, to learn about the meaning of Podeok based on Master Haewol in Jeolla Province and to study the character of Donghak in the Buan area based on the meaning of Podeok in Jeolla. By inquiring into the meaning of Podeok and the traits of Donghak in Buan, the ultimate purpose of the research is to make a strong case for the study of exploring the different aspects and shades of the Donghak Revolution.

『 어면순 (禦眠楯) 』 연구

윤석산(Suk San Yoon) 한국언어문화학회 2000 한국언어문화 Vol.18 No.-

EoMyeonSun, edited by Se-Rim, Song in the early of Choseon Dynasty, is a book of funny story consisted on vulgar talks. These king of funny stories were usually originated in folk and transferred mouth-to-mouth to others and, later, literallized by high officials. Most of high officials in the era had a sarcastic attitude therefore they became participated in the popular consciousness by the funny story. Some kinds of sarcastic and criticism, which suppress human instinct(sex) by Confucian seriousness, about the phases of the time were exist on the base of EoMyeonSun. The story also reveals a desire of sex and psychological abnormalities such as sick, foolish and deceit. Therefore a dignity of the nobility(such as scholar, bureaucrat, Buddhist priest, etc.) or the man was heavily degraded by the story. This degradation even created an `obscene beauty(골계미)` in some cases. The author tried to directly represent, throughout the story, a real life of ordinary people. From this, we can imagine some facts that he had a great interest on people`s literature and he wanted to participate in the people`s living. By using very popular methods such as humorous and obscene, the author sharply criticized social discrepancy and false image those had been covered by a periodical justice. Also, the author confidentially represented the idea of `criticism and challenge` against the nobility-oriented or the man-oriented social order. With these reasons, EoMyeonSun can be designated as a model of society-critical literature.

화전민 연구 -화전마을 복원을 위한 제언

윤석산 ( Suk San Yoon ) 한국언어문화학회 2009 한국언어문화 Vol.0 No.40

This is a study about slash-and-burn field and slash-and burn farmers. The slash-and burn field was the poor`s way of life. They had many problems about the tax and forest with government. Therefore they had social problem sometimes. And they lived in unique style of living, because they lived the remote place. So we could find many folklores and valuable history of life that had disappeared nowaday. The motive to become a slash-and burn farmer is poverty, and they don`t have any farm field. But someone of them become a slash-and burn farmer by social and cultural cause. And the Donghak believers lived in hiding at the burn farmer`s village, and they became slash-and burn farmers. Sometimes the fighter of national independence lived in hiding at burn farmer`s village. This paper will concentrate upon various aspect of slash-and burn farmer. Therefore I investigated the slash-and burn farmer`s life and the real condition. And I suggest some opinions about restored burn farmer`s village which the local government push ahead.

영월, 정선, 단양 지역과 동학

윤석산 ( Suk San Yoon ) 한국언어문화학회 2011 한국언어문화 Vol.0 No.44

After the revolt of Pil-Jae Lee, Hea-Wol lived in hiding at the Yongwol, backwoods village. He prepared for restoration of the Donghak religious body during his stay in the village. For the first time, Hea-Wol was sorry he had joined the revolt of Pil-Jae Lee. Hae-Wol realized that religious unity must be spiritual unity first, so he went to Jeogjoam Temple and studied with the Donghak leaders, concentrating on spiritual training. After his training, he felt renewed and moved to Danyang Province. During this time the wife of his teacher Su-un died, as did his two sons. Hae-Wol performed the ritual formalities for the memorial ceremony and through that began the restoration of the Donghak religious body. Youngwol, Jeongsoen, and Danyang are very important Provinces in the restoration of the religious body in the early Donghak history.

龍潭劍舞의 역사성과 한계성

尹錫山(Yoon Suk-San) 한국동학학회 2004 동학연구 Vol.17 No.-

현대시에 나타난 동학

윤석산(Yoon Suk San) 한국시학회 2004 한국시학연구 Vol.- No.11

This study aims to trace Dong Hak as described in the modern poetry on the basis of Kim Ji Ha’s poems. In the extremely critical situation he got awakened to the precious value of life and realized that teachings on the value of life could be found in Dong Hak. This marks his first encounter with Dong Hak. His encounter with Dong Hak is meaningful in two respects. First, he contemplated Dong Hak from cosmic standpoint of view and expanded it into a philosophical domain, by which he brought to the present the Dong Hak ideas that were hidden in the history at that time. Second, while Dong Hak had been expressed only in such literary works as the novels or epic poems on the subject of Dong Hak Revolution or General Jun Bong Joon, he tried to describe essential aspects of Dong Hak in his lyric poems focus-ing on the core value of its ideology. For him Dong Hak was not simply a subject of literary works, but a principle through which he could under-stand the world, and so he applied this principle to his literary works. In Kim Ji Ha’s poems Dong Hak is expressed on the basis of “Si-Chun Joo”, one of the essential thoughts of Dong Hak. This is an awakening on the precious life or birth, which signifies that noble life is burgeoning out and is put into practice on the earth, eventually creating a cosmic harmony and balance. Now modern society is at a critical point where we have to get out of oppression and mastery structure caused by confrontational situation and advance into balanced and harmonized world. In this critical era Kim Ji Ha studied Dong Hak and expressed it in his poetic world. This can be interpreted as his earnest desire to lead the inharmonious modern society to the state of harmony and balance. The genuine value of his poems can be seen in this respect. On the other hand, from the point of history of literature his poetic works wrote a new history and rose on a new horizon in that philosophical thesis and literary imagination are lyrically combined in them. In other words, poetical, philosophical and practical values coexist in his poems. Therefore his poems sometimes sound like eloquent speech and sometimes are felt as real life itself. His poems have further risen to the different level upon his encounter with Dong Hak. The true meaning of Dong Hak implied in his poems can be found from this point of view.

동학가사 (東學歌辭)에 나타난 민간신앙적 요소의 의미

윤석산 ( Suk San Yoon ) 한양대학교 민족학연구소 1990 인간과 경험 (동서남북) Vol.2 No.-

N/A

천도교 정신사의 맥락에서 본 갑진개혁

윤석산(Yoon Suk-San) 한국동학학회 2005 동학연구 Vol.18 No.-

天道敎 用語에 관한 一考察

윤석산(Yoon, Suk-San) 한국종교학회 2003 宗敎硏究 Vol.31 No.-

동학의 공공성과 21세기 생활공동체의 전망

윤석산 ( Yoon Suk San ) 한국언어문화학회 2016 한국언어문화 Vol.0 No.60

The purpose of this paper is to research the common behaviors and practices as well as the prospect of life of the Donghak religion. The focus of this study is to examine the group and the individual welfare of the Donghak community. The primary beliefs of the Donghak religion is Sicheonju. (侍天主, I serve God within me.) Sicheonju advocates equality, “treat and respect human beings as you would treat God”(事人如天), honoring the three (三敬), Heaven eats Heaven (以天食天), expand the cosmic value of life that the individual will be made whole through the heavenly virtues, and practice openly. The community of Donghak is a universal community to ‘serve God within me (侍天主)’, ‘treat and respect human beings as you would treat God (事人如天)’, ‘honoring the three (三敬)’, ‘Heaven eats Heaven (以天食天)’ and human beings must live together with all creations and nature. The universal community of Donghak was formed as an alternative to overcome the crisis of modern society.