부산과 대마도 설화의 전승양상과 유형별 비교

류종목(Ryu jong-mok),정규식(Jeong kyu-sik),박기현(Park ki-hyun) 한국민속학회 2005 韓國民俗學 Vol.41 No.-

본고는 부산과 대마도 설화의 비교 검토를 통해 구조적 특성 및 설화에 투영된 세계관을 규명하는 것을 목적으로 한다. 이를 위해 두 지역 설화 자료의 전승 양상을 고찰하고 구조별 유형 분류 및 의미분석을 시도하였다. 설화의 전승 양상 측면에서 두 지역은 모두 급격한 산업화, 도시화로 삶의 전반적 여건이 변화함과 동시에 자생적 전승시공이 서서히 사라져 가고 있는 실정이다. 특히 구비전승의 소멸양상은 부산보다 대마도가 훨씬 심각한 상황인데, 이러한 상황 아래에서도 현재 확인 가능한 자료를 통해 볼 때 도깨비담, 동물담, 승담, 가족담, 이인담 등은 비교적 지역성을 잘 간직한 채 상당수의 각편이 전승되고 있다. 각 유형별 작품을 면밀히 분석한 결과 두 지역 설화는 모두 인간과 자연의 관계, 인간관계에서의 화해와 대결 양상, 현실 인식의 구도 등이 잘 형상화되어 있는 반면, 구체적인 부분에서는 다음과 같은 차이점도 발견되었다. 인간과 자연과의 관계는 주로 도깨비담과 동물담에서 두드러지는데, 두 지역 모두 자연친화적 인식을 이야기 속에 반영하고 있으나 소재와 내용의 다양성과 단일성이라는 측면에서 차이가 존재했다. 특히 대마도의 경우 환경적 특수성에 의해 이야기의 소재와 내용이 제한적이었다. 인간과 인간과의 관계는 승담과 가족담에서 주로 발견되었다. 여기에는 갈등의 해결 방법에서 다소의 차이가 존재했다. 부신의 경우, 대부분의 작품들이 갈등을 극복하여 화합이나 조화의 추구로 끝나지만 대마도는 갈등의 지속이나 대결을 통한 파국으로 귀결되는 작품들이 상당수 존재했다. 또한 유래담이나 소화 등에서 드러나는 현실 인식의 구도에서도 부산은 현실에 대한 진지성을 견지하는 반면, 대마도는 소박한 현실인식에 머무르고 있다는 차이가 있었다. 두 지역 설화 모두 세계에 대한 일관된 태도의 중시와 자연과 인간의 공생적 인식이라는 측면에서 세계관의 유사성을 발견할 수 있었으나, 역사와 현실에 대한 인식에서는 개별성을 드러내고 있음을 알 수 있었다. 이러한 유사성과 차이점은 해안과 섬이라는 자연 지리적 공통점과 한국과 일본의 역사적 관계에 따른 사회문화적 차이에 의해 형성된 것이라 할 수 있을 것이다. This thesis purposes to study the structural features and the World view which are reflected in tales through comparing between Busan’s and Dae-Ma do’s. It has tried to consider the transmission tendency of tales data of both area and to classify their kinds according to the subject matters. In side of transmission tendency, the situation was in really poor in two places. For there was a sharp industrialization and the cityward tendency of the population, so general living conditions have changed a lot. Therefore transmission tendency was gradually disappearing at the same time. The situation of extinguishment was worse in Dae-Ma do than in Busan. In looking at present data, some tales about bogies, animals, monks, families, geniuses, joke are distributed widely, which are reflected by locality. As a result of analyzing those works in types, they have common points, that are being shaped well the relationship between men and nature, aspects among men, men's reality perception. In addition to there is a difference in concrete part. The relationship between men and nature is shown in tales about bogies and animals, we are able to see various natural things in tales of Busan. While there are limitted natural materials in Dae-Ma do. The relationship among men is appeared in tales about monks and families. There was quite difference in solving conflicts. In case of Busan, most works has been finished in harmony and agreement after overcoming conflicts, however in works of Dae-Ma Island there were several works which have concluded in catastrophe through conflict's lasting or confronting. Moreover the structure of men's reality perception is shown in stories about genius or joke. Busan sticks to sincerity of the actual on the other hand Dae-Ma do has filled with simplicity. It is possible to recognize sirnilarities of World view which is reflected tales in both area, when we consider that the consistent attitude toward the World and symbiotic perception between nature and men. However they show a difference in recognizing history and reality. We have acquired similarities and differences which are discovered in tales of Pusan and Dae-Ma Island. These resemblances are come from similarities of physical geography such as coast and Island. The differences are formed from society-cultural differences Korea and Japan.

歐陽修의 文論과 그 實踐

柳種睦(Liu Jong-Mock) 대구대학교 인문과학연구소 1987 人文科學硏究 Vol.5 No.-

韓國假面劇 臺詞의 表現法 考

柳鐘穆 東亞大學校 文科大學 附設 韓國民俗文化硏究所 1981 民俗文化 Vol.3 No.1

The study of Korean Folk Masque has emphasized folklore to excess until now. so it seems to neglect the literary characteristics of drama. as light literature, which are shown in the of words of the drama. By the reason in this stuff, I try to find the characteristics which are shown in the contents of the words in Korean Folk Masque Drama, by extracting the syntactical and expressional characteristics of the extant dramas which are left to us. The followings are these: 1. The kinds of Korean Folk Masque are Tel chum-Gun (Gun means group) Sandae-Nori-Gun, Yaryu-Gun. Ogwangdae-Gun, Byolshin gut-Gun, Kwanno-Tal-Nori Gun, Saja-Norum Gun etc. Among these dramas. I study tile drama of Bongsan-Talchum which belongs to Talchun-Gun (Collected by ImSukJae), the drama of Yangju- byol Sandae-Nori which bolongs to Sandae-Nori gun (by Lee du Hyen), the drama of Suyoung-Yaryu which belongs to Yaryu-Gun (by Gang-Gwon), and the drama of Kosung-Ogwangdae which belongs to Ogwangdae gun (by Jung Sang Bak) 2. It is rhetorical repetition that is used most frequently in the words written in Korean Folk Masque all through the dramas. 3. And rhetorical onomatopoeia, mimicry and simile are second to the rhetorical repetition. Besides, rhetorial irony, hyperbole, comparion, 4. It is unique in explosion of Korean Folk Masque tat many slang words and obscene words are written an that many chinese traditions and witty remarks are footed in the dramas. 5. Korean Folk Masque has not the plot which is composed in modern dramas. But it has fragmentary plot that forms Omnibus style by using various situations to express the same one theme. And I think the systematic expression of the rhetorical repetition makes up the fragmentary plot. 6. The reason why rhetorical onomolopoela and mimicry are used repeatedly is, I think, that they function as music effect and stage settings in modern drama to increase the dramatic effect or sense. 7. The reasons why simile is used mere frequently than metaphor are that only simile can express the strong resistance of people directly and effectively and tai the expression at that time is not much developed. 8. The reasons why many slang words are used in that dramas are that common people are eager to find their own "selves" more important thing among the people using slang words in contrast with the class using traditional terms of respect to give a good impression to others, and that they try to get away from traditional conservative spirit, authoritarianism and formalism so as to approach the new culture. 9 Many obscene words and slang words are used in the drama of Yang-ju-Sandae-Nori. On the other side, many chinese traditions and witty remarks are quoted in the drama of Bongsan-Talchum and Suyoung-Yar-yu. But Bongsan is situated far away from Suyoung and they have much different hestory of the development of masque. So. the Pact that there is something in common between Bougsan-Talc-hum and Suyoung-Yayu makes us to guess that they have had direct influence on each other since man years ago. The above is my study about characteristics of the words in Korean Folk Masque. To sum up, the words of Korean Folk Masque is the most excellent light literature (common peoples literature) which expresses "selves" of common people and resistance of people in opposition to traditional conservative spirit, authoritarianism and, formalism. And to express these features effectively, various expression and the free use of words are used in Korean Folk Masque. These characteristics makes the words of Korean Folk Masque much valuable in its creation.

상여소리의 형식에 대하여

류종목 동아대학교 국어국문학과 1983 국어국문학 Vol.5 No.-

蘇東坡의 文學理論

류종목 대구대학교출판부 1993 中國文化硏究 Vol.2 No.-

한국민요에 나타난 죽음意識

류종목 동아대학교 인문과학대학 인문과학연구소 1996 인문과학연구 Vol.- No.-

수산제 일원 민속 전승의 문화 상징

류종목 東亞大學校 石堂傳統文化硏究院 2006 石堂論叢 Vol.36 No.-

수산제의 문화는 물과 벼농사와 밀접하게 관련되어 있으며 이러한 양상은 당말리산 동제와 신호리 서낭제의 제의와 그 관계에서 확인할 수 있다. '용신 신앙'이 신호리 서낭제에서 마을신으로 되어 왔다는 것은 매우 특이한 현상이다. 이것은 수산제 일원의 전설도 마찬가지이다. 이곳이 신라와 가야의 접경 지역이었으므로 그와 관련되는 지명 전설이 다수 전승되고 있다는 특징 이외에 홍수(물) 관련 전설이 압도적으로 많다는 것이 또 하나의 특징이다. 문화 생산적 측면에서 볼 때 물과 벼농사와의 관계가 가장 잘 드러나 있는 것이 모심기 소리이다. 수산제(국농소)는 문화 형성의 동인으로 충분히 기능할 만한 공간이다. 그러므로 수산제(국농소) 공간에서 발생한 모심기소리, 즉 '궁노숲형 모심기소리'가 경남북 일대에서 회자되어 온 것은 너무나 당연하다. 수산제 문화의 특성은 물과 도작문화이다. 그리고 21세기는 문화 산업, 문화 경쟁의 시대이다. 만약 우리가 밀양에서 생명력이 있고 경쟁력이 있는 문화를 새롭게 가꾸어 가려면 그것을 어디에서 찾아야 할 것인가? 필자는 그것이 수산제 문화라는 것을 주저 없이 내세우고 싶다. 그러기 위해서는 우선 수산제의 발굴과 복원을 서둘러야 할 것이다. 그러나 여기서 그칠 일이 아니다. 이곳이 물과 도작문화와 관련되는 문화 발상지임을 널리 홍보하고 밀양 시민들 자신이 이에 대한 강한 자긍심을 지녀야 할 것이다. 문화가 생명력을 가지고 살아 숨 쉬게 하기 위해서는 그것을 생활 속에 끌어들여 함께 호흡해야 한다. 민중 일반이 아끼지 않고 즐겨하지 않는 문화가 생명력을 지니고 전승해 간다는 것은 불가능하다. 그런 의미에서 수산제 문화의 상징성, 즉 물과 도작문화적 특성을 살려 그것을 가꾸고, 가까이 하고, 더욱 심층적으로 연구해 갈 때 그것이 창조적으로 발전적으로 계승될 수 있으리라 믿는다. The function, aspect, and symbolism of the culture of the Susanje which was a bank that damped up a stream during Silla period and Joseon Dynasty can be searched through ceremonies, legends, folks songs as a cultural production place. 1. The culture of the Susanje is closely connected with water and rice crop. This aspect can be verified through the relations and ceremonies between Dangmalrison -Dongje and Shinhori-Seonangje. 'The faith of the dragon' is a tutelar deity of the farming village at Shinhori-Seonangje which is a very unique phenomenon. 2. It is the same as the legends throughout the Susanje area that is a border of Silla and Gaya, so the names of the places relating this area have come down to us by tradition. In addition, there are lots of legends about flood(water) overwhelmingly. Here are some examples. The legend of Namsujung which depicts flood as the object of the fear and conquest, the legend of Bangmitdeung that represents flood as an intermediation of the luck, and the legend of jangjamot which warns some slackened moral after acquiring forture. 3. In the aspect of the cultural production, the sound of the rice-planting can show the relations between water and rice crop well. The culture of the Susanje hans a specific character with water and rice crop. This culture can be created and transmitted as the cause of the cultural formation. The Susanje[Kuknongso] is a good enough place for the origin of the cultura formation. Therefore, it is natural for Mosimkisori generated from the Susanje[Kuknongso], that is, Mosimkisori of a same type of Kungnosoup to become the talk of all throughout the north and south of Kyoungsang province. 4. In view of the results so far achieved, the major character of the culture of the Susanje is water and rice crop. The 21st century is the era of the cultural industry and rival. If we want to cultivate the culture lively and competitively in Milyang, where can we find that? Without slightest hesitation, the culture of the Susanje can be the source for that. If so, we have to urge ourselves to excavate and restore the culture of the Susanje. 5. There remains to be done. We need to make public that this area is the cradle of civilization relating water and rice crop, and the citizens of Milyang should feel pride of that. 6. It is necessary for the culture of the Susanje to be readjusted. The was how to breathe life into culture is that we have to mix up with our own culture. It is impossible for the culture which people don't care for and enjoy to have a life and to be transmitted. When we take care of the symbol of the culture of the Susanje, which consists of the water and rice crop, and search more seriously, it can be handed down to our offspring creatively and expansively.

范成大 詩의 展開過程

柳種睦 한국중국어문학회 2000 中國文學 Vol.34 No.-

範成大詩的發展過程可以分爲五段: 習作期ㆍ發展期ㆍ停滯期ㆍ高潮期ㆍ固熟期. 第一段時期的詩大部分是吟詠身世感槪的; 第二段時期的誇多半吟詠各地的人情與風俗, 但還有一些揭로社會矛盾的社會詩; 在第三段時期他由於在京師作官的關係浪有有富的經驗, 因而這個時期詩的成就也不大; 第四段是在范成大詩的發展過程中達到高潮的時期, 他的詩數量旣多品質也好; 在第五段時期他退居在故鄕, 主要寫反映農村人民的生活環境興情感的田園詩. 范成大是南宋有名的田園詩人, 不過他的田園詩幷不?陶淵明的田園誇一樣. 他的一些田園詩赤裸裸地暴露出農村社會的矛盾興農民的痛苦, 而且深刻地諷刺執政當局的無能輿懶惰. 所以我們可以設: 范成大的田園詩把田園詩的性格興社會詩的性格結合在一起了, 換言之, 他把田園詩興社會詩這兩種相反的詩辯證法地統一起來了.

한국 문인의 소동파 수용에 관한 연구 성과의 집대성 - 조규백, 『한국 한문학에 끼친 소동파의 영향』, 명문당, 2016.

류종목 한국문학언어학회(구 경북어문학회) 2017 어문론총 Vol.73 No.-

민요에 표현된 한국인의 생사관

류종목 한국민요학회 2004 한국민요학 Vol.14 No.-

We have examined the life and death philosophy seen from our folk songs in many ways. Through this process, it seems to dominate our race that a kind of fatalism which has been limited by others in human being’s race origin, the philosophy of life, the philosophy of life after death, etc. In addition, accepting reality itself toward the death, we could discover that our race grant absolute values to this life rather than the life after death. According to this, we can know that it cannot be over the present life. Above all, we can found out that death is another name of life from it. We expect to establish our race’s philosophy of life and death on the whole when we examine this matter rather generally not only through Tradition Literature but also through Documentary Literature, Art, Music that our race have expressed as Arts; and History, Philosophy, Religion as well.