加德島의 基層文化 調査(Ⅰ) : 民間信仰ㆍ民間療法

金承璨 釜山大學校 1991 人文論叢 Vol.38 No.1

加德島(行政地名 :江西區 天加洞)는 1989년 1월 1일 釜山市 江西區에 편입되기 이전에는 慶南 義昌郡 天加面으로서 넓이 20.96km^2이며, 1989년 11월 현재 家戶數는 1051家口, 常佐人口數는 3907名인데, 釜山市는 이 섬을 앞으로 관광위락지구로 개발할계획을 세우고 있다. 이 섬은 洛東江 下口의 서쪽에 위치한 섬으로 準農半漁를 주업으로 하며, 鏡海市 龍院부락의 水路를 통해 釜山市 및 慶南地方과 교통이 이루어지기 때문에 移住의 불편으로 인해 주민의 이동이 거의 없으므로 현재 釜山市의 관할 지역으로서는 基層文化를 가장 온전하게 보존하고 있다. 이 섬이 觀光慰樂地로 개발되면, 이 섬에 현존하는 기층문화는 불원간 소멸하게 될 터이므로 개발 사업이 시작되기 전에 하루 빨리 기층문화를 조사·기술해 둠으로 해서 釜山地方 반농반어촌의 기층문화를 파악·보존하는 데 중요한 몫을 할 뿐 아니라, 반농반어촌의 도시화과정에서 일어나는 생활 양식의 변화과정이나 문화의 변동과정을 학술적으로 탐구하는데 크게 기여할 것으로 사료되어, 기층문화를 조사·보고하되, 우선 民間信仰 부분과 民間療法 부분에 한하여 조사·보고하고자 한다. The aspects of folk religion in Kaduk-do neighboring Busan are divided into two kinds of rite ; One is Home-rite, including Youngdong-rite for a wind god, Sinjoo-rite for an ancestor gof and Sungjo-rite for a home god. The other is Group-rite, including Tangsan-rite for a guardian of country. The intensity of devotion in Home-rite varies according to education level, but the customs of Group-rite have been fairly kept by most inhabitants. The folk remedies in this island can be divided into two aspects ; The homoeopathic magic by the law of similarity and contagious magic by the law of contact. The inhabitants in this island tends to believe that an attack of a disease will be caused by spirits, which they have tried to pray to and treaten and banish with the effect of a charm against ill luck.

부산시 동해안 마을의 기층문화 조사 보고 : 九德浦 ·靑沙浦 두 마을

김승찬 釜山大學校 1992 人文論叢 Vol.41 No.1

安民歌 硏究

金承璨 釜山大學校 1985 人文論叢 Vol.27 No.1

This paper studies Anmin-ga and the writings incidental to it in the light of social and political circumstances of the time. The conclusions are as follows : First, one may interpret the appearances of various mountain gods in the palace garden during the 24 rear reign of King Kyongdok were to warn the ting that after his death, i. e., during the reign of King Hyegong, the autocratic rule sustained by the Muyol line would be brought to an end by the nobles of the Naemul line. Second, since King Kyongdok was able and ruled his people with uttermost care and love, his reign was the Golden Age of Silla. Third, Chungdam-sa, the author of Anmin-ga, was a Buddhist monk who had a strong belief in Maitryea as well as a member of Hwarang-do. And he was a typical intellectual of the time. Fourth, the date of Anmin-ga probably is either the fifteenth (756 A. D.) or the seventeenth (758) year of King Kyongdok's reign. Fifth, Anmin-ga reflects both Buddhist and Confucian ideas.

제주도 개량목초지의 식생천이에 관한 조사 연구

김승찬,김한림,조남기 ( Sung Chan Kim,Han Lim Kim,Nam Ki Cho ) 한국축산학회 1978 한국축산학회지 Vol.20 No.2

This study was conducted to investigate the vegetational succession on improved pstures in Choju-do. The results obtained were summarized as follows: 1. Number of weed species were increased in course of year after pasture inprovementsixty cne species were surveyed on the first pastures and forty six species on the sixth year pastures. 2. As year went on, abundance of introduced grasses was dereasod rapidiy 0.03 per cent on the sixth year pastures but that of weeds was increased. 3. This tendency of abundance was similar to the coverage of introduced grasses and weeds. 4. In course of year, Imperata cylindrica and Zoysia japonica showed marked increase but Centella asiatica, Digitaria sanguinalis and Artomisia asiatica were decreased in the abundance and the coverage. 5. The vegetation was Dactylis glomerata/Trifolium repens type on the first and the second year pastures, Imperata cylindrica/Trifolimn repens type on the third and the forth year pastures and Imperata cylindrica/Zoysia japonica type on the fifth and the sixth year pastures.

Rhode Island Red 種卵의 貯藏日數가 孵化率 初生雛 成長에 미치는 影響

金承贊 제주대학교 1979 논문집 Vol.11 No.-

This study was conducted to find out the effect of egg storage periods on the hatchability and the growth of chickens hatched with 80 eggs produced in the university farm. The results obtained were summarized as follows; The hachability in relation to the various storage days of eggs were 95% in a fresh eggs, 85% in 7 days, 80% in 14 days and 35% in 21 days storage respectively. There were no significant difference among the egg storage days in dead embryo, however highest dead in shall exsisted in 21 days storage eggs. The growth rate of chicks showed good condition irrespective of the treatments. But feed efficiency and total body weight gains for fresh eggs during the rearing stage were supperior to those of 14 days, 21 days and 7 days in order.

가상여행 시스템 연구

김승찬,최성,신정길 호서대학교 반도체제조장비국산화연구센터 2001 반도체장비학술심포지움 Vol.2001 No.-

본 논문은 인터넷의 발달로 가능해진 가상현실의 구현과 가상현실세계에서의 자아를 대신한 아바타(AVATAR)를 이용하여 가상 여행 System 설계에 대해서 연구하였다.가상현실(Virtual Reality) 기술은 컴퓨터 그래픽을 이용하여 가상세계(Virtual World)를 구현하고 아바타를 이용하여 인간이 실제로 여행하는것과 같은 몰입감을 부여하는 것이 목적이다.더 나아가서 인간의 시각을 통해 전해지는 영상을 이용하여 가상현실을 조정함으로서 현실에서 인간이 느끼는 상태를 가상세계에 적용하여 더욱 완벽한 현실 대체를 연구하였다.

사명당 구비서사물의 연구

김승찬 釜山大學校 2000 人文論叢 Vol.56 No.1

This study analyzes the 49 orally transmitted stories on Samyongdang, the patriotic Buddhist priest of high virtue who had actively engaged in the war with the Japanese army during the Japanese Invasion of Korea in 1592. The general structures and themes of these stories can be summarized as follows. First, the common sources of these stories seem to be two anonymous works on Samyongdang, 『The Life of Samyongdang』(사명당전) and 『The Story of Sosandaesa and Samyongdang』(서산대사와 사명당전), and 『Samyongdesa』(사명대사) written by Jong-ik Yi. People who read these works narrated before an audience which in turn produced other second order narrators. Telling from memory and in their story-telling zeal, it is likely that they embellished or inserted episodes of their own creation to the original stories. Second, the first group of stories are related to the motivation of Samyongdang's decision to become a priest. The most common type of these stories, "the step mother's attempt to kill the step son on her wedding night", derives from 『The Life of Samyongdang』. The typical structure of these stories can be described as, "unjust accusation→quest→acquisition of information→confirmation of information→vindication of innocence." Third, the second group of stories, many of which remain in fragmented forms, are about the many miracles Samyongdang performed to ward off the various attempts on the part of Japan to kill him when he went there as an envoy for peace agreement between Korea and Japan. The common structure of this group of stories can be described as, "anxiety→dispatch→imposition of a task) →solution of the task→return→removal of anxiety." Fourth, the next group of stories about Samyongdang's cane reflect people's deep faith in Samyongdang. Since the ruling aristocracy and government officials of the time sought after nothing hut partisan strife for their survival and prosperity, people turned to him as their sole protector. Gradually, it seems that the people's hero came to be transformed into a transcendental figure, the object of quasi-religious veneration.

龜旨歌와 그 背景의 硏究

金承璨  (Sung Chan, Kim) 부산대학교 인문학연구소 1975 코기토 Vol.14 No.-

鄕歌의 佛敎的 考察 : 密敎的 側面에서 (其 1)

金承璨 釜山大學校 1983 人文論叢 Vol.23 No.1

<Abstract>Thes paper studies Wlmng(月明寺) Tosol-ga(兜率歌) in relation to the Kriya Tantric Buddhism which, I believe, had greatly influenced the content and the making of the song. W??lm??ng lived in the reign of King Ky??ngd??k(景德) of Silla and it is recorded in Sangukyusa that he composed the song as two suns appeared in the sky threatening the wellbeing of the country. Some of my conclusions are as follows. First, the belief in Maitreya relation with Hwarangdo(花郞徒) from the introductory period of Buddhism in Silla. As a result, Hwarangdo's foremost ideal, the defense and wellbeing of the country, was also the characterizing feature of the belief in Maitreya. Like the belief in Bhaisajuaguru-vai??rya and Avalokidesvala, the Matreyan delief at that time was Kreya Tantric as it sought after the wellbeing of this world. Second, Sanhwagongdok(散花功德), one of the four major Buddhist ceremonies, was a kind of flower scattering ceremony which was held for the purpose of prasing the merit and virtue of Buddha and thereby acquiring the protective power of Buddha. In terms of its procedure in the silla period, the Prevailing theory is that Gesong(偈頌) was followed by the flower scattering accompanied by the chanting of the pharse "Sanhwarak"(散花樂) three times. But my conjecture is that the act of flower scattering was accompanied by the music called "Sanhwarak"(散花樂) and then there was a song composed in Hyangchal(鄕札) for instance, Wlmng's Tosol-ga. Thus, I think "Sanhwarak" does not mean a set phrase but designates a music for the Sanhwa ceremony. Third, that Wlmng lived in Sachnwang-sa(四天王寺), a Sinin-jong(神印宗) temple built to pray for the protection of the country against enemies, and that he was a member of Hwarangdo which regarded Maitreya as their chief pretecting deity, and also the fact that ht put the words "the pure land of Amita-Buddha (彌陀刹)" in the last line of his cerebrated song, "Jemangmae-ga(祭亡妹歌)", seem to preve that he was a great thinker of Bopsang-jong(法相宗). Moreover, it is highly prebable that he was a man of magic power judging from the fact that he could expel both the mational and personal disasters. Fourth, Wlmng composed Tosol-ga to invite Maitreya to Silla and by doing so, to realize the Buddhist ideal of "The pure land of Buddha(淸淨佛國土)" in his country. In doing so, he might have responded to the long time wish of his monarch, Kong Kyngdk, who hoped to establish the absolute monarchy with the help of the "Right Politics(正法治世)" which Buddhism stood for. That the song effected the descent of Maitreya as well as the disappearance of the ominous extra sun signifies that Tosol-ga was a kind Dharani-song(陀羅尼) grounded on the Kriya Tantric Buddhism.

新羅의 淨土往生思想과 鄕歌

金承璨 釜山大學校 1985 人文論叢 Vol.28 No.1

This paper is about three concerns: the initial recipience and later development of the idea of 'going to paradise(sukha￣vati)'; the authors of Wonwangsaeng-ga and Chemangmae-ga, both of whom betray this same idea, and their thoughts; and finally the structure of both songs. The conclusions are as follows: 1) The monks who contributed to the initial recipience of the idea of 'going to paradise' in Silla were Wonhyo, Hyegong, Hyesook, and Taean. 2) At the early stage of its recipience the popular sutra used for discipline was. Muryangsugyong (sukha￣vati-vyu￣ha), But later on, from the reign of king Munmu when monk Kyonghung came on the scene, Kwanmuryangsugyong (the Amitayur-dhya￣ma-su￣tra) became the more popular one. The narrative on Kwangdok's going to paradise seems to have been formed in this later phase. 3) The background narrative of Wonwangsaeng-ga was created for the purpose of teaching people that they could gain an easy passage to paradise through 'salvation from outside'. The author of the song is not known, Probably the sanoe-ga had been handed down among Buddhists by who wished to go to paradise. 4) The structure of the song is twofold in that the first eight lines are spoken to the listener while the eleventh and the twelfth lilies are toward the subject matter. The song bares the narrator's ardent wish for the rebirth in the Amitayur paradise. Also one can find the idea of salvation from outside latent throughout the song. 5) Wolmyongsa, the author of Chemangmae-ga, seems to have believed in Kriya Tantric Buddhism, one of the many branches of Buddhism. 6) Chemangmae-ga has a complex structure consisted of three differnt parts: the first four lines are spoken to the listener, the next four lines are toward the subject matter, and the last three lines are spoken to the poet himself. He conveys his poetic idea very effectively through this three-fold structure. That the poet concludes the poem returning to himself shows the poet's cognition of death has finailly reached the religious sublimation.