사회 문화적 저해요인

최재율,송대현,안용섭,조희영,이해영 전남대학교 지역개발연구소 1969 지역개발연구 Vol.1 No.1

Erwinia rhapontici의 Pectate Lyase를 유도하는 식물 세포벽

최재율,한광섭 한국식물병리학회 1996 Plant Pathology Journal Vol.12 No.1

한국농업의 경영규모에 관한 고찰

최재율 한국농업경제학회 1963 農業經濟硏究 Vol.6 No.1

전남지역 루정 (全南地域 樓亭)의 종합적 고찰 (綜合的 考察) : 전남지방 (全南地方) 樓亭의 성격(性格)관 기능(機能)

최재율 전남대학교 호남학연구원 1996 호남학 Vol.24 No.-

農村의 主要社會經濟團體調査에 依한 韓國農村이 停滯性에 關한 硏究 : 全南地力의 契 調査를 中心으로

崔在律 全南大學校開發硏究所 1964 農業科學技術硏究 Vol.2 No.-

This paper is attempted to find the causes of poverty in Korean rural community by surveying the various socio-economic organizations, especially "Gyes"(so-called,mutual finance associations) In Western countries,as Max Weber pointed out, Capitalism was propelled by Protestant ehics. In Korea, however, it seems impossible to find such a spiritual impulse. Especially farmers are never trained to apply themselves to capitalistic competition, and they are adhered to feudalistic and pre-capitalistic ideology. Korean farmers' ideology is chiefly influenced by Confucianism. The ideology of Confucianism is based on rationalism of present world, with the assumption that character and essence of human being is originally honest and good. Korean farmers prefer thespiritual and social values to material wealths. It is the very reason why Korean farmers are so poor in economic aspect. But it is very difficult to find the causes of their poverty from that view of value because of its abstractness. This situation made me to survey the various socio-economic organizations to grasp their concerns and view of value. It seemed possible to find their view of value and the causes of thier poverty by observing and analysing the socio-economic organizations, especially"Gyes." Korean people have been organizing"Gyes"spontaneously without any interferences and orders. They have been enjoying their lives, helping to get rid of their lonely life and unhappy events through this organization. They have, for the last few centries ,made it a rule to organize"Gyes"when they wish to do something to be done by Cooperation. To-day, the movement of Cooperatives, so far as village cooperatives, it stagnant, while "Gyes"are prosperous and popular among the people. While cooperatives help to promote the economic development,"Gyes"prevent rural communities from it. This research is based on such a view point in finding the causes of poverty of Korean rural Communities. These surveys were performed by the country agencies of O.R.D and the pioneer workers of A.C., and students and the writer of this paper. Surveys were made on 29villages and 266 various socio-economic organizations,among which were 210"Gyes,17 agricultural Cooperatives, 18 4H clubs and 26 another associations Every organization was surveyed,according to the schedule, made in advance, by interviewing the leaders of every organization. Followings are the Conclusions made from the result of this survey: 1.There are many socio-economic organizations in rural Communities. Every village has 9 organizations, on an average. Above all the organizations, "Gyes"are absolutely numerous and the majority of farmers have joined in "Gyes". This fact make us consider that"Gyes" are still most prosperous. 2. Among the many "Gyes", those for funeral rite, marriage ceremony and recreation are most of all. The reasons why farmers organize so many"Gyes" are that these events causes them formidable expenses and that farmers are indulged in phylosophy of uneasiness. 3. Some of "Gyes" inhibit outsiders from joining and some limit the qualifications of membership. From this it is learnt that Gye has more or less exclusive nature in itself. According to the results of survey,"Gyes"-having 10.29 members-occupy overwhelmingly large number. This suggests that Korean farmers are more used to Cooperate in groups of smaller number of membership than in those of large number. 4. Usually the oldest member is selected as the head of every organization and the rest are selected in turn as manager without respect to their managerial ability As one of the major causes of the poverty in rural communities, it can be said that they are usually administrated by the aged. This fact is typically found in the system os "Gyes" 5. Almost all of the "Gyes" have considerable real and personal estates. Every Gyes lent their estates to their members or outsiders to get interest of high rate than that of Current band rate. The members of "Gyes"are indifferent to the high rate of interest for increasement of the fund of "Gyes" because they do not sense the evil practices of wasteful expenditure of "Gyes" This situation have brought to Korean rural communities the lack of motivation for the increasement of productivity

農業系大學 校外現地實習의 現況과 改善方案

金銅淵,愼鏞仁,全太甲,崔在律 全南大學校 農漁村開發硏究所 1975 農業科學技術硏究 Vol.10 No.-

The Work Experience Program of the College of Agriculture became effective in 1972, and the Program has been exercised for four years so far. The summaries and results of the analysis on the program exercised are given in Chapter two. The followings are the points indicated the items to be more emphasized at each stage of the program; the factor expanding the gains resulting from the program, the items to recommend to all colleges for better achievement of the program in the future. Some comments for improvement are mentioned in chapter three. They are classified into two, one for colleges and the other for the ministry of education. The comments made in chapter three are 20 in number, which describe the conclusions of this research paper.

珍島의 社會文化的 特質

崔在律 全南大學校 湖南文化硏究所 1979 호남학 Vol.10-11 No.-

韓國 農村貧因의 社會學的 考察 : 農民의 價値觀念이 農村經濟에 미친 影響

崔在律 全南大學校 農漁村開發硏究所 1963 農業科學技術硏究 Vol.1 No.-

In Korean rural communities there are many causes of poverty, some of which are economical, technical and social. I want to explain causes for the poverty in rural communities by farmers social point of view. My first aim is to find how the farmers think and how their social point of view has developed, considering especially objective causes such as the natural and geographical conditions and subjective causes such as religious influences. Our ancestors enjoyed good farming conditions, because temperature is high and rainfall is heavy. There is a characteristics of rice growing society. korean farmers, today as well as the past, are influenced by Buddhism and Confucionism. Geographical environment has influenced national character, because Korea is naturally protected by the sea and mountains. Therefor, Korea was for many years lived in secured lsolation from external enemies. Finally, however, our nation fell in the control of foreingn powers. The ideological values which the people of our nation pursue are personal and social relation raher than material things. This study will indicate that surplus population in rural areas and small scale-farming, and the concentration of living in villages rather than the isolated farmetead have given to evil practices in rural economy. This study also will indicate that feudalistic value consciousness has made the framer conservative and exclusive. Farmers in Korea are not governed by rationalism and do not understand the need for economic-cooperation. There are many examples by which can be illustrated the causes of poverty from such conditions; This thesis aims to find a new motive for rural development through a new spirit of enterpreneur. Our farmers have been too much confined by the social point of view of family relations. They have not cared about economic development. This is one reason why they are so poor nowadays. Like it or not, all farmers must live in a competitive society. We cannot live within a self-sufficient economy, because farmers' children receive modern education and farmers themselves are influenced by contact with modern civilization. There have been many social values which our nation has received from adhering to traditions and social idea. But those merits are now almost lost, because farmers are too poor. We find it very difficult to conserve social values without the improvement of living standard. So this thesis' conclusion is that all farmers should manage their farms according to entreprenaur spirits and the same time endeavor to keep our proud traditions and social value.

農村通婚圈의 性格과 變化 : 鳩林里의 婚人을 中心으로

崔在律 全南大學校 湖南文化硏究所 1975 호남학 Vol.7 No.-

茅亭이 農村社會經濟에 미친 影響

崔在律 全南大學校 湖南文化硏究所 1966 호남학 Vol.4 No.-

湖南文化의 産物로서 全羅道地方에 集中的으로 存在하는 茅亭에 關하여 前記 硏究方法에 依한 要領으로 茅亭의 性格과 機能, 그리고 茅亭이 農村 社會經濟에 미친 影響 等을 分析 考察한 바 다음과 같은 內容의 結論에 到達하였다. (1) 茅亭은 部落入口 또는 農場과 部落間의 바람이 잘 通하고 部落民이 고루 모이기 쉬운 場所에 位置하고, 主로 여름에 部落民이 더위를 피하고 休息하기 위한 目的으로 使用되는 部落의 共有 共用建物을 가리킨다. ⑵ 茅亭에 關한 名稱은 地方에 따라 서로 다르게 불리워 지고 있다. 卽 "茅亭""詩亭""우산각""農亭""農廳""亭閣""凉廳"等의 普通名詞의 名稱들이 地域別로 使用되고, 또 固有의 稱號가 使用되는 茅亭도 있다. 그러나 各各 틀린 名稱을 使用하기는 하지만, 그것들은 모두 同一性格 同一機能의 建物에 대한 地域間의 呼稱의 差에 不過하다. 大體로 茅亭은 위의 普通名詞中 "茅亭""詩亭""우산각"의 세가지 名稱이 넓은 地域에 걸쳐 使用되고, 그中 "茅亭"이란 呼稱이 가장 널리 頻繁히 使用되고 있다. 그러나 近來에 茅亭의 지붕을 "기와"혹은"함석"으로 改修하고 있어 "茅亭"이란 名稱보다 오히려 扶安郡 一帶에서 呼稱되는 "農亭"이라 고쳐 부르는 것이 妥當할 것으로 생각하였다. ⑶ 모정은 聚落을 形成하고 있는 村落에 建立되어 있는 村落共同體的産物이다. 大部分의 茅亭은 部落共有이며 一部 氏族所有 個人所有 및 契와 같은 團體所有의 茅亭이 있으나, 固有한 意味의 茅亭은 部落共有이었거나 아니거나에 相關없이 部落이 이를 管理하고 部落民이 開放的으로 利用하는 實質的인 部落의 共用 共有建物을 指稱한다. 部落의 共用建物로서의 芽亭은 靑壯年을 中心으로 모든 年齡層이 고루 使用하고, 社會階層으로서는 일하는 農民이 主로 使用하고 있어 芽亭은 일하는 農軍의 休息處로써의 性格이 强하게 浮刻되어 있다. 芽亭은 또한 婦女子는 使用하지 않는 男子의 專用建物로서의 特徵을 갖고 있다. ⑷ 茅亭은 방이 딸려 있지 않은 開放式 亭子를 가르킨다. 一部 방이 附屬되어 있는 茅亭 名稱의 建物이 있기는 하나 그것들은 實質的으로 茅亭이라 할 수 없는 建物을 部落民이 便宜上 "茅亭""우산각" 等으로 呼稱하는 것에 不過한 것 같다. 茅亭의 크기는 部落의 戶數에 따라 決定되는 傾向이 있다. 그러나 大部分의 茅亭은 2 乃至지 3間의 적은 規模의 亭子이었다. 傅洗的 保守的 色彩가 强한 部落의 茅亭은 칸을 막고 또는 層階를 만들어 老少年度을 區別하는 茅亭이 있는 것이다. 茅亭은 大部分 四角形의 建楔樣式이 一般的이지만 個中에는 六角形 八角形의 육모정 팔모정을 찾아 볼 수 있었다. ⑸ 茅亭은 山間地帶보다 平野地帶에 많고 , 海岸 또는 島嶼地代보다 內陸地方에 많다. 茅亭은 水稻作農業의 共同作業에 從事하는 農軍들의 休息場所로써 山間地帶는 田作農業이 中心이 되어 있고 나무그늘과 같은 더위를 避할 수 있는 場所가 많기 때문에 休息場所로서의 茅亭을 따로 建築할 必要性이 적었던 것으로 認定되었고, 다음 島嶼地方에 茅亭이 存入하기 어려운 까닭으로써 첫째 島嶼地方에 밭이 많고 婦女子가 主로 農耕에 從事하며 茅亭이 男子의 專用建物이라는 点과, 둘째 바람이 많고 그러므로써 茅亭의 倒壞의 可能性과 함께 그 管理 및 維持가 어려운 것 等을 指摘할 수 있었다. ⑹ 典型的인 意味의 모정을 忠淸道에서 거의 찾아 볼 수 없고 茅亭이 全羅道에서 支配的으로 發達한 原因으로써 첫째 옛부터 中央政府와의 距離가 먼 全羅道地方은 政府의 統治權의 强化를 爲한 必要性과 部落 스스로의 自衛를 위하여 村落自治의 强化를 要求하였고, 계속하여 村落共同體의 遺制가 强하게 남아 있을 수 있는 蓋然性이 있어 왔고, 그럼으로써 村落의 共有建物인 茅亭이 全羅道에 發生 發達할 수 있는 契機가 恒存하였으리라 생각하였고, 둘째 李朝에 있어 全羅道는 兩班의 數가 比較的 적고 兩班의 後裔들이 農業勞動에 從事함으로써 自負心이 남아 있는 兩班 出身農軍과 衙前의 對立이 激烈하였고, 이와 같은 社會的 環境이 農軍의 自覺을 促求하고, 發言權을 强化하고, 그럼으로써 全羅道地方의 庶民化가 促進되어 庶民的 農軍의 休息場所로서의 茅亭이 發生 發達할 수 있었다고 생각하였다. ⑺ 慶尙道와의 關係에 있어 茅亭의 有無의 關係를 보면, 첫째 慶尙道는 小白山脈의 自然的 要塞에 依하여 社會가 安定되고 또는 바다로부터의 倭寇 및 海賊의 侵犯에 있어서도 全羅道보다 尤甚하지 아니함으로써 社會가 比較的 安定하였을 것이며, 그럼으로써 被支配者로써의 農民의 社會的 地位가 强化될 수 있는 階機를 捕捉하지 못하고 그와 같은 社會的 與件이 茅亭의 發達을 가져오지 못한 까닭이 아닌가 생각하였고, 둘째 茅亭이 반드시 必須的인 것만은 아닌 多少 奢侈的인 것으로써 威風財로써의 性格을 갖는 것이며, 또는 茅亭의 存在가 閑假함을 表現하는 것이라면 經尙道民의 儉素한 生活態度가 茅亭의 建立을 서두르지 않은 까닭이 아니었던가 생각하여 보았고, 셋째 全羅道에서 發生한 茅亭文化가 小白山脈으로 遮斷되어 文化的 交流가 이루어 지지 않은 것이 茅亭이 慶尙道에 普及되지 않은 까닭이라 또한 생각하였다. ⑻ 茅亭의 本源的 原初的 機能으로서 自治的 機能, 産業的 機能, 宗敎的 機能과 敎育 文化的 機能을 들 수 있고, 이와 같은 機能의 重複的인 要求가 茅亭의 發生과 發達을 가져왔을 것이며, 特히 우리나라 水稻作農業의 特徽있는 勞動組織인 "두레"의 運營을 위하여 茅亭은 建立되고 두레組織의 剩餘金이 茅亭 建立의 基金이 되었을 것이라 생각하였고, 또한 村落共同體의 集會所로서의 機能과 亭子나무의 效用이 茅亭 建立의 主要 契機가 되었다고 생각하기도 하였다. ⑼ 現存에 있어 茅亭의 原初的 本源的 機能은 그 內容에 있어 質적인 變化를 가져왔다. 現存의 茅亭의 基本的인 機能은 農軍을 中心으로 部落民의 여름철의 休息과 避暑의 場所이며 特히 "품앗이"의 組織과 "품앗이"꾼의 行動統一에 奇與하는 場所로써 機能하고 있다. 茅亭은 또한 部落民의 團結과 與論의 統一에 도움이 되는 部落의 集會所로써 機能할 뿐 아니라 營農知識의 普及의 場所로써의 機能도 無視할 수 없는 것이다. ⑽ 茅亭은 生活에 便宜를 주는 고마운 施設이기는 하지만 그것 없이 살수 없는 必須的인 것은 아니다. 茅亭의 시원하고 安樂하며 魅力的인 雰圍氣는 農民으로 하여금 오히려 懶怠하게 하고, 消極的 生活態度를 助長한 것이라 볼수 있고, 그것이 韓國農村의 停滯性과 全羅道의 經濟的 貧困을 招來한 一困이 되었다고 생각할수 있고, 또는 茅亭의 社會統制的 機能은 自覺없는 部落民에게 共同體的 束縛을 加하고 個性의 自由로운 伸張을 抑制한 一面을 찾아 볼 수 있다고 생각하였다. ⑾ 農業의 經營組織이 多角的이고, 副業이 發達한 農村에서는 茅亭과 같은 休息의 場所가 크게 必要하지 않을 것이며, 農業의 機械化가 이루어진 社會에 또한 茅亭은 農村의 緊要한 施設이 되지 못할 것이며, 家族과 더불어 生活을 즐기며 家族勞動力으로 大部分의 農作業을 遂行하는 家族勞作的 農業經營이 支配的인 農村에 또한 茅亭은 그 存在 意義가 半減될 것이다. ⑿ 茅亭에 몇가지 弊端이 있다. 그러나 茅亭에 弊端이 있다면 茅亭이 갖는 本來의 機能이나 性格에 弊端이 있는 것이 아니고 茅亭을 利用하는 部落民의 姿勢에 責任이 있는 것이다. 다시 말할 必要도 없이 茅亭의 校用價値는 水稻作農業과 "품앗이" 組織의 共同作業이 存續하는 동안 減少하지 않을 것이다. 茅亭은 水稻作農業社會에 必要한 施設이다. 그러나 團結하지 못한 部落에서는 茅亭은 建立될 수 없고, 또한 維持할 수도 없는 것이다. 茅亭을 갖고 있는 部落은 그것을 자랑으로 생각하고, 茅亭이 없는 部落은 茅亭이 없다는 사실을 수치로 생각하는 傾向이 있는 바 그것은 茅亭이 部落民 團結의 象徵이기 때문이다. ⒀ 茅亭은 過重한 肉體勞動 後의 唯一한 安息處이며, 小農의 宿命的 貧困을 달래어 주는 보금자리이며 樂園이다. 茅亭은 또한 娛樂施設이 적은 農村의 娛樂의 場所로써 寄與하고 있다. 나아가서 茅亭은 與論의 統一과 意見交換의 場所로써 部落民의 民主敎育의 訓練場所가 되고 農村의 民主化에 또한 寄與하고 있는 것이다. ⒁ 茅亭의 建立과 維持에서 結晶된 團結力이 農業의 生産力發展을 위하여 發揮된다면 茅亭은 農業의 近代化를 促進하는데 寄與할수 있고, 部落民은 茅亭에서 農事技術을 배울 수 있을 뿐 아니라 農業近代化의 基礎事業으로써의 耕地整理事業과 農路擴張事業 等의 計劃을 樹立하고 나아가 協同組織의 民主的 運營과 農村生活의 明朗化에 茅亭은 또한 一役을 擔當할 수 있을 것이다. In the Honam area of Korea, there are special types of buildings called Mojong. These buildings serve as resting places after farming labor and as refuges to avoid the heat of summer. The purposes and motives of studying this building are to know: (a) the reason why the Mojongs are located chiefly in the Honam area, while they are rarely found in other provinces; (b) What kind of rural condition makes it necessary to build the Mojong; (c) the original and present functions of the Mojong; (d) the meaning of Mojong to the rural community, etc.. Survey forms were sent to every Myon of Cholla-do to solve the problems mentioned above and to know the distribution of the Mojong. Two thousand and seventy-five forms were received by mail from two hundred and one Myon. With these forms, the researcher could roughly grasp the distribution of Mojong by areas (counties). Among the forms, the researcher selected 383 forms from 5 counties, which the researcher supposes could represent all the Mojong; they were Ik-san, Chong-eup counties in Chollabuk-do, and Chang-song Tam-yang, and Po-song counties in Chollanam-do. Additionally, 62 villages were also surveyed by special forms in order to study the relationship between the social structure of the rural village and the Mojong. The researcher visited many villages and interviewed farmers whenever Problems arose. On the basis of these there research methods, the researcher made the following conclusions; (1) The same building is called by various name in different areas, for example; Mojong, Sijong, Usabgak, Nongjong, and Nongchong. Among these names, Mojong is most widely and commonly used. Therefore it is the name used in this paper. (2) The typical type of Mojong is a building with on room or no walls, with a thatched roof made of rice straw. It is commonly located at the entrance of agricultural villages. This building is used only in the summer. (3) The Mojong is the common property of the village, not of an individual or a clan. The building is equally used by every villager except women. Among the villagers, the main users are the laboring farmers. We can that Mojong is a structure for the working farmers rather than for those of the leisure class of the rural community. (4) Even though Mojongs are chiefly located in the Honam area, they are mostly found in the plain areas rather than in mountaineous arcas, and in inlad areas rather than in island areas. The chief reason, among others, Why the Mojongs are mostly found in the plain and inland arcas is that Mojong is the product of the rice paddy farming society. (5) This is a general tendency for the Mojong to exist and be propagated in the villages where there are common estates owned by the village, for instance, farming land and irrigation facilities for rice paddies, etc. In the light of the above facts, we are able to ascertain that communal villages have persisted more strongly in the Chollado-province than in any other area. This is one of the reasons why there are so many Mojongs in the Cholla-do province, while they are rarely found in other provinces. (6) The Chollado area is far from the Capital. So there was a comparatively small noble class. According to above facts, the lower local offcials in the age of Yi Dynasty exploited the farmers. The descendants of the noble classes were forced to engage in farm labor. The farmers and lower local officials struggled with each other. Influenced by struggling with lower local officials, the farmers of chollado were early conscious of their social status and thus strengthened their positions in their villages. Mojong is the structure for the working farmers, and accordingly could be built in the areas where the farmer's position was relatively strong. This is one of the reasons why there are so many Mojongs in Chollado area. (7) The original functions of the Mojong can be classified as follows: (a) self-governmental, (b) industrial, (c) religious, and (d) cultural or educational. Among these functions, the compulsory rabor exchange organization - the so called "Tu-Re"-of rice paddy farming in Korea provided the funds to build the Mojog out of it's surplus. The organization needs to build the Mojong so that farmers may manage the organization and it's members may meet together and rest before and after farm work. (8) The original functions have changed as the social and economic situation have developed. The most important function of the present Mojong can be poirted out to be the place where villagers can meet and rest, especially the members of the private labor exchange organization, the so called "Pum-asi". Among other functions the Mojong plays a role as the place of education, especially for teaching farming techniques and knowledge. (9) It is belived that the Mojong has both negative and positive influences on the rural community and individual farmers. Some of the villagers spend their time doing nothing but smoking and taking naps all day long in the Mojong during the busy farming season. The Mojong makes the farmers lazy and gives them a passive attitude toward life, because it makes them cool and comfortable. Without Judging its value, good or bad, the farmer is inclined to indulge in such a life. The Mojong would not be necessary; (a) if farming were performed with machines and (b) if farming work could be performed with farmily labor, or (c) if the organization of farm mananement were diversified, and (d) if they have comfortable homes where they can rest. (10) From the view point mentioned above, the Mojong has bad influences on the process of modernization in the rural communities. But the responsibility of these bad influences lies in the hands of frcqucnters of the Mojong, not in the Mojong itself. It seems that the utilization of the Mojong will not decrease as long as rice paddy farming is continued. The Mojong could not be built and maintained in those villages where the villagers do not cooperate. The villagers who have a Mojong feel proud of it, and those who have not feel ashamed, because the Mojong is a symbol of the cooperation and peace of a village. (11) The Mojong is a paradise for the overworked farmers. It serves not only as “farming Center” but also as “the recreation center” of a rural village where there are few recreation facilities. And it plays an important role as the place of training villagers for the democratization of rural communities. (12) If villagers had the same cooperating spirit as they do when they build and maintain the Mojong, it could be said that the Mojong would contribute greatly to the agricuitural modernization by laying out the joint projects of readjusting arable land, of farm road expansion, and of the mechanization of farming.