〈옹고집전〉근원설화의 변이 양상

오세길 동아대학교 1992 국어국문학 Vol.11 No.-

한국장군설화와 영웅이야기

오세길 동아대학교 1998 국어국문학 Vol.17 No.-

신돌석 설화 연구

오세길 東亞大學校 大學院 1997 大學院論文集 Vol.22 No.-

Shin Tol-sok was famous as a commoner leader of a righteous army that was ctive around the Kyosang province near the end of Choson. Before his tragic death, the legendary hero had scored brilliant victories over the imperialist Japanese. Tales about the beloved patriot are widespread in and around his hometown. The following is the conclusion of my study on the folktales concerning Shin Tol-sok. First, I put together various versions of the story, most of them not a full biography but merely a simple episode, into a general life story. It shows the hero "born obscure, trained ina mountain or a cave, distinguished for his extraordinary feat and destined to a tragic end". Next, based on the historical background and related records, I probed into how the story had come to the plot. The training of Shin Tol-sok is always described incomplete: the hero disciplines himself with a heavenly secret book but the book is burned or thrown away without exception by his father. If he had learned all the mysterious teachings, he might have avoided a miserable end. In fact, however, the father gave a full support to his son's militia activity and did everything to revenge his early death. Why do the legends tell an opposite story? The reason is found in his social status. Most of the volunteer resistant armies during the period were organized by the ruling class. Shin Tol-sok , prominent as he was, was disregarded by the regime for his base origin. The common public was aware that their hero's misfortune was partly due to his social position. Their regret resulted in assigning a negative role to humble begetter. Another notable point is that the hero meets a wretched end despite his supernatural power. His failure reflects the colonization of Korea by Japan. In many case, Shin Tol-sok appears defeated hero and his unusual potency is more for escape than for battle. Many story tellers blame the woeful age for the beloved man's fall. The idea that untimely birth was the main cause for Shin Tol-sok's spoiled chance lies behind all his tales.

석우石友 천세봉千世鳳의 삶과 예술 활동

오세길 영남춤학회 2018 영남춤학회誌 Vol.6 No.2

석우 천세봉(1893-1967)은 고성오광대의 초기 연희자로 그것의 전승과 현재적 정립에 주도적 역할을 한 인물이다 본 연구는 이러한 천세봉의 삶의 여정을 살펴봄으로써 그의 의식 세계를 조명하고 궁극적으로는 그것이 한국 전통춤과 고성오광대의전승과 성립에 어떠한 영향을 끼쳤는가를 밝히는 것을 목적으로 한다논의를 간략히 요약하면 다음과 같다천세봉의 의식 세계를 지배하고 있는 것은 가문 의식이다 그러나 그의 가문에 대한 자부심은 그가 살았던 시대와 지역에서는 제대로 발현될 수 없었다. 이에 그는 현실에 대한 비판적인 인식을 가지게 되었으며,한편으로는 그것을 극복하려는 의지도가졌다그의 예술 활동에서도 이러한 의식 세계가 반영되어 나타난다 그가 자신의 사랑채를 고성오광대의 전승 공간으로 제공한 것은 그의 가문이 고성의 가리 집단에서 우월적 지위에 있음을 드러내는 가문 의식의 발로로 해석할 수 있다 또 이곳은 당시 고성의 이서吏晉 사회를 지배하고 있던 박씨 문중에 대한 문화적 대항 공간으로서의 의미도 지닌다 동시에 이곳에서 천씨 가문의 문화적 저력을 과시함으로써 현실에서 오는 패배감을 극복하고자 한 것으로도 볼 수 있다한편 천세봉의 춤은 황무봉류 산조춤의 형성에 영향을 끼쳤다 춤사위나 가락 등에서 그 직접적인 영향관계를 밝혀낼 수는 없지만 황무봉이 고성에 머물면서 천세봉의권번춤과 고성오광대의 춤사위를 익혀 한국 전통춤을 정리하고 그것을 바탕으로 자신의 산조^ 창작하였다는 점을 고려할 때 천세봉과 황무봉류 산조춤과의 상관성은충분히 인정될 수 있다천세봉은 김창후,홍성락과 더불어 고성오광대의 재연에 결정적 역할을 하였다 그는 일찍이 고성오광대 연희대본을 정리하였는데,그것은 현재 전승되는 고성오광대대사의 저본이 되었다 또 그는 고성오광대의 춤사위와 가락을 가다듬고 정리하는 데주도적 역할을 하였고 탈과 복색의 제작에도 깊이 관여하였다. The Life and Art Activities of Cheonsebong Oh, Se-Gil (Dong-Eui Institute Technology) Suk Woo Chun-sebong(1893-1967) played a leading role in the establishment of its past and present status as an early performer of Goseong Ogwangdae. This study aims to shed light on the world of his consciousness by looking at the course of his life and ultimately how it influenced the tradition and establishment of Korean traditional dance and Goseong Ogwangdae. A brief summary of the discussion so far is as follows. It is the sense of family pride that dominates the ritual world of Chun-sebong. However, his pride in the family was not fully expressed in the times and regions where he lived. This led him to have a critical percep仕on of reality, and on the other hand, he was willing to overcome it. His artistic activities reflect this world of consciousness. He offered his house as a practice space for the Goseong Ogwangdae to show that his family was superior in the area. It also means a cultural counterplace for Park-family, who dominated the Ise-society in Goseong. At the same time, he tried to overcome the sense of defeat that comes from reality by showing off the cultural power of the Cheon-family. Meanwhile, Cheon-sebong's dance influenced the formation of Hwang-mubong's Sanjo-dance. We can't find out the direct relationship between the two. While Hwang-mubong stayed in the Goseong, he learned the Kwonburn dance of Cheon-sebong and Goseong Ogwangdae to organize traditional Korean dances and create his own Sanjo-dance from it. Cheon-sebong played a crucial role in the reenactment of Goseong Ogwangdae along with Kim-changhoo and Hong-seongrak. He earlier compiled the manuscript of Goseong Ogwangdae, which became a script of Goseong Ogwangdae. He also played a leading role in organizing the dance and the music of Goseong Ogwangdae, and was deeply involved in the production of masks and clothes.

고분자 박막에 분산된 코어셀 나노 입자를 사용한 비휘발성 메모리 소자의 전하수송 메카니즘

오세길,박훈민,윤동열,김태환 한국진공학회 2013 한국진공학회 학술발표회초록집 Vol.2013 No.8

한국장군설화의 통시적 연구

오세길 한국구비문학회 2001 口碑文學硏究 Vol.12 No.-

설화 연구에 있어서 같은 유형에 속하는 이야기들이라도 그들 간의 선후를 따지는 것은 매우 신중히 고려해야 할 사항이다. 설화가 형성된 시기를 정확히 고증하는 것은 거의 불가능할 뿐만 아니라, 개별 각편 간의 선후를 명확히 밝혀 줄 화소나 서사구조를 찾아내는 것도 쉽지 않기 때문이다. 흔히 서사구조의 전개양상을 통해 단순한 것에서부터 복잡한 것으로 변이하였다고 결론짓는 경우가 많은데, 이는 이야기의 구조가 반드시 발전적으로 변이한다는 전제를 충분히 증명할 수 있을 때에만 설득력을 지닌다

효담 김한순의 예술혼과 예능 활동

오세길,김주희 영남춤학회 2020 영남춤학회誌 Vol.8 No.2

Hyo-Dam Kim Han-soon (1936-2006) was a person who inherited and organized Ami Nongak in Busan, contributing greatly to its designation as Busan Intangible Cultural Property No. 6 "Busan Nongak.". Also, he is a folk artist who has influenced the discovering traditional cultural heritages in Busan such as Gobundori Gulip(2011), Dadaepo Hurisori(1987), Gudeok Mangkae(2001). The purpose of this study is to reveal the value and significance of Kim Han-sun's artistic spirit and activities, limited to his activities as a folk artist during his life. Kim Han-soon's artistic spirit is rooted in sorrow. He gets in high spirits and sublimation to resolve the sorrow formed by the separation of family arise from the turbulent history of the Korean such as the Korean War and Japanese occupation. In regard to folk artistic activities, Kim Han-sun gets in high spirits and sublimation. The high spirit was related to his artistic activities to unravel the deep sorrow of Nongak, and the sublimation was revealed in 1976 in the process of his immersion in the excavation and designation of intangible cultural assets. Oral data have basic problems. it is a lack of objectivity due to the narrator's subjective argument and memory error. Therefore, content on a particular issue often contradicts each other depending on the narrator. This is the inevitable limitation of studying the life of a character through oral data. An individual's life develops sequentially, but memories are organized around a person or event regardless of it and can be deliberately reconstructed in the process. In these respects, the text still leaves much room. 효담 김한순(1936-2006)은 부산지역의 아미농악을 계승하고 체계화하여 그것이 부산광역시 무형문화재 제6호 ‘부산농악’으로 지정되는 데 크게 공헌한 인물이다. 또한 다대포후리소리(1987년 지정)와 구덕망깨소리(2001년 지정), 고분도리걸립(2011년 지정) 등의 부산지역 무형문화재 발굴에 영향을 끼친 민속 예능인이다. 전통예술 공연기획과 연출에서도 탁월한 재능을 발휘한 그는 대성종을 창건한 승려이기도 하다. 본고는 이러한 김한순의 생애 중 민속 예능인으로서의 활동에 국한하여 그의 예술혼과 예능 활동의 가치와 의의를 밝히는 것을 연구 목적으로 한다. 본 연구는 그의 평전(김익두, 2019)을 주된 텍스트로 삼고 여기에 필자와 기존 연구자들의 구술 채록 자료를 상호보완적으로 활용하였다. 그런데 이들 자료는 특정 사안에 대한 구술 내용이 서로 불일치하는 경우가 있었다. 이는 구술을 통한 인물의 생애를 연구하는 데 따르는 필연적 한계이다. 한 개인의 일상은 순차적으로 전개되지만, 그것에 대한 타인의 기억은 인물이나 사건을 중심으로 편재화 되는 것이며, 그 과정에서 의도적으로 재구될 수 있기 때문이다. 김한순의 예술혼은 한(恨)에 근거하고 있는데, 그것은 자신의 뿌리에 대한 갈망과 혈육과의 반복된 단절 경험에서 비롯된 것이다. 그는 아버지의 부재 속에서 출생한다. 부재는 곧 결핍을 의미하며 결핍은 한을 불러일으키는 요인이 된다. 이후 한국전쟁으로 인한 가족의 해체와 누이와의 생이별을 반복적으로 겪게 되면서 그의 한은 더욱 강화된다. 그는 이러한 한을 풀기 위해 신명과 승화의 길을 걷게 된다. 신명의 길은 자신에게 맺힌 한을 농악의 신명으로 풀어내는 그의 예능 활동과 연관된 것이며, 승화의 길은 1976년을 기점으로 그가 무형문화재의 발굴과 지정에 몰두하는 과정에서 구체적으로 드러난 것이다.

부산 강서지역 마을신앙의 전승양상과 전승력

오세길,김주희 국립민속박물관 2021 민속학연구 Vol.- No.48

Since 1990, the Gangseo area has been under development. In this regard, this report will first examine the transmission of traditional culture and aspects of changes of Village Faith in the Gangseo area. Then, it will focus on analyzing the cases of villages with strong transmission power and villages with poor transmission power to analyze the factors of transmission that maintain village faith. The conclusions of the discussion are as follows. First, the biggest factor in the disconnection of village faith in the Gangseo area was the acceptance of natural villages as development areas. In particular, Myeongji-dong had the most disconnected village faiths. And there is no place in Mieum-dong, Sinho-dong, Jisa-dong, and Hwajeon-dong where village faiths are passed down due to the development of industrial complexes. Next, there are some places where the village faith has been cut off due to the agreement of the villagers. This is because superficially no one was selected to perform the Dangsan Ritual. However, it is the result of a combination of factors such as the dissolution of communities, the financial burden, and the weakened faith of the residents. Second, the change of organizations was small, but the resident officer and the form of ancestral rites were greatly changed. Most of the resident officers were monks, followed by shamans in charge of the Dangsan Ritual. This change in the resident officer also involved a change in the form of the ancestral rites. The change to the Buddhist style presided over by monks was the most frequent. In the case of shamanistic Dangsan Ritual, there was a simple form of rubbing hands prayerfully, Pung-Eo Gut and Jae-Su Gut. Third, certain organizations led to the transmission of village faiths. Although the natural village disappeared after being accommodated as a development site, the Dangsan ritual and Pungeo ritual are being held together with the fishing community at the center. In addition, if there is a Dangsan Shrine near the temple, the Dangsan ritual is held by the temple. The village where Dangsan Shrine is located in horse racing park is holding a Dangsan ritual after discussing the date and time of the ritual with the horse society. Fourth, there are three factors that determine the transmission power of village faiths, including human, physical, and psychological factors. The human foundation is related to subjects of transmission of the Dangsan ritual. This is formed through the community spirits and regional connections of the supervision group. The physical foundation is a real factor that inherits the Dangsan ritual and is related to the economic power of the subjects of transmission. Specifically, it is related to the expenses of the Dangsan ritual. The psychological foundation is confirmed by the attitude of the villagers at the site of the ritual. The more active, the stronger the psychological foundation.

김유신 장군 설화 연구-한국장군설화의 전형으로 자리매김하기 위해-

오세길 동남어문학회 1997 동남어문논집 Vol.7 No.-

도심지 소규모 재개발·재건축공사시 흙막이가시설 사고예방을 위한 건설사업관리 방안 연구 : 상도유치원 붕괴사고 중심으로

오세길,박주문,Oh, Se-kil,Park, Joo-Moon 인천대학교 도시과학연구원 2019 도시과학 Vol.8 No.1

The purpose of this study is to investigate the cause of repeated accidents through the investigation and analysis of the collapse cases of domestic earthquakes in order to prevent the earthquake disaster in the urban redevelopment and reconstruction. It is designed and constructed to draw out various problem factors and to find solutions to these problems. And the contents related to various laws and systems of the construction project management stage. Especially. In the management of the construction management centered on the safety management and quality control of the technical aspect design, supervision, construction phase through the cause of the accident and improvement measures based on the investigation report of the collapse of the construction site near Sangdo Kindergarten in Seoul. Supervisor. And constructors should be settled on the responsibility and responsibility of God. In order to achieve the purpose of the project, a system is established to link worker-centered occupational safety and health management with technology-based safety construction management, and analysis of how the quality control of the earthquake prevention affects safety construction management The purpose of this study is to prepare the optimum management plan of construction business.As a result of this study, it is aimed to accomplish the purpose of small scale redevelopment and reconstruction construction project by providing optimization method in the stage of construction project management in order to prevent collapse caused by differences in design,Is expected.