http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
윤선자 국민대학교 한국학연구소 2009 한국학논총 Vol.31 No.-
Catholic bishop Blanc founded a home for the aged who had no place to turn to in 1885. Since Catholic religion wasn't allowed in Joseon during that time, the Church was very careful. Even though the home for the aged was founded by the Catholic Church, the Church reached out to non-Catholic people as well as to the aged who were Catholic, beyond the realm of the religion. The home was financed by Joseon Catholic Church and needed experts for taking care of the aged. Therefore a group of nuns came from France; however they were more interested in orphanages than homes for the aged. Bishop Mutel who took charge of Joseon Catholic Church after bishop Blanc took interest in establishing and building a parish church and cathedrals. Bishop Blanc had difficulties in those tasks since there was no religious freedom; and bishop Mutel had to establish a parish church and cathedrals, although he wasn't much enthusiastic about building homes for the aged. Homes for the aged could have been maintained by Catholic believers. The Church was a big help with financial support for homes for the aged which were run by Catholic believers to buy lands or visited homes to host masses. It suggests that homes for the aged were closely related to the Catholic Church although the believers were running the homes. Maryknoll Missioners, which was involved in missionary work in Pyeongyang, took much interest in establishing homes for the aged, unlike missionaries from Paris Foreign Missions Society. Until the liberation, there was only one home for the aged in Gyeongseong area including Seoul where missionaries from Paris Foreign Missions Society were active. However Maryknoll Missioners started to build homes for the aged since 1925 and increased the number to 6. Part of the reason is that they were working in the area where Protestant missionaries were working focusing on education and medical missionary work. Japanese didn't take much interest in homes for the aged. They didn't respond to the demand and need and only used most of the welfare policies for the purpose of reign. Therefore it is another significance that homes for the aged by Joseon Catholic Church responded to the need of Korean people even during the Japanese oppression, despite the small scale. 천주교 주교 블랑이 1885년 양로원을 설립하여 무의탁 노인들을 수용하였다. 그런데 당시는 천주교 신앙의 자유가 조선조정으로부터 용인되지 않았었기에 신중한 태도를 취하였다. 천주교회가 설립한 양로원이었지만, 신자노인들의 보호라는 교회 내적 의미를 넘어서서 비신자들에게까지 혜택범위를 넓혔다. 양로원의 재정은 조선천주교회에서 감당하였고, 노인들을 돌볼 전문가도 필요하였다. 그리하여 프랑스에서 수녀들이 파견되었는데 수녀들은 양로원보다 고아원에 관심을 기울였다. 블랑 주교에 이어 조선천주교회의 책임을 맡게 된 뮈텔 주교는 본당 설립과 성당 건축에 관심을 두었다. 블랑 주교는 신앙자유가 인정되지 않은 상황에서 본당 설립이나 성당 건축이 어려웠고, 뮈텔 주교는 그를 뒤이어 본당 설립과 성당 건축을 해야 하는 상황이었다. 그러나 양로원에 보인 그의 관심을 아쉬움을 준다. 양로원은 천주교신자들에 의해 계속 될 수 있었다. 교회는 신자가 운영을 책임 맡고 있던 양로원에 부지매입비를 빌려준다거나 방문하여 미사를 드리는 등 여러 가지로 도움을 주었다. 그것은 이 양로원이 신자가 책임을 맡고 있었지만 천주교회와 깊은 연결고리를 갖고 있었다는 것을 말해주다. 평양교구의 선교를 담당하였던 메리놀회는 파리외방전교회 선교사들과 달리 양로원 설립에 많은 관심을 기울였다. 해방 때까지 서울을 포함한 경성교구는 물론 파리외방전교회 선교사들이 활동하던 지역에는 1개의 양로원만이 있었다. 그러나 메리놀회는 1925년부터 본당들에 양로원을 설립하여 6개까지 증가시켰다. 이는 그들이 활동하던 지역이 교육과 의료 등을 중심으로 개신교 선교사들의 선교활동을 펼치던 곳이었다는 점도 하나의 이유일 것이다. 일제는 양로원에 그다지 관심을 기울이지 않았다. 그들은 도움을 필요로 하는 이들의 수요에 즉응하지 않았을 뿐 아니라 사회복지제도 대부분을 통치목적 수단으로 활용하였다. 따라서 한국천주교회의 양로원은 소규모였지만 일제강점기에도 여전히 한국인의 구호에 응답하였다는 점에서 또 하나의 의미를 부여할 수 있다.
윤선자 西江大學校 宗敎硏究所 2008 韓國宗敎硏究 Vol.10 No.-
근본주의는 그리스도교의 본질적이고 근본적인 교리를 재확인하려 했던 일종의 교리수호운동이었다. 그런데 근본주의라 말은, 어떤 이념체계에 대한 광신적 신념과 그에 따른 행동을 보여주는 종교운동이나 세속운동을 지칭할 때 사용될 수 있다. 그럴 때 근본주의는 다른 세계관, 신앙관을 가진 이들을 적대시하고 배타적으로 대하는 논리에 도달하지 않을 수 없다. 어떤 이념체계에 대한 광신적 신념과 그에 따른 행동을 보여주는 종교운동이나 세속운동을 근본주의로 본다면 모든 종교에는 근본주의적 성향이 있고 천주교회도 예외는 아니다. 제2차 바티칸공의회를 통하여 타종교에 상당히 유화적이고 포용적인 입장을 취하기 전까지 천주교회도 천주교 이외의 종교는 이교 내지 미신으로 비판하였다. 또한 천주교회가 누렸던 각종 혜택과 지위가 위협받는 상황이 초래되었을 때 그 상황을 적극적으로 인식하고 수용하고 적응하기보다는 반대·거절의 입장을 취하였다. 반근대주의 선서는 과학과 근대문명에 대한 부정적인 인식을 심어주었고, 그러한 인식은 교회로 하여금 성속이원론의 신앙관을 형성하게 하였다. 자신의 종교에 대한 믿음은 종교인들에게 가장 중요한 가치이다. 그런데 자신의 종교에 대한 믿음이 타 종교 내지 다른 가치관을 폄하하거나 오류라고 단정짓는 결과를 낳아서는 안될 것이다. 그것은 내 믿음 이외에 모든 것을 부정하는 것이고, 그러한 인식과 태도는 단절과 불화를 초래하게 된다. 그것이 경계해야 할 근본주의적 성향이다. 자기 종교의 근본정신을 추구하는 것은 바람직하다. 자기 믿음의 뿌리를 보다 깊이있고 자세하게 아는 것은 믿음의 토대를 굳게 할 것이기 때문이다. 주의할 것은 자기 종교에 대한 믿음이라는 이름 아래 자행되는 타종교에 대한 비난, 종교 믿음의 미명 아래 벌이는 폭력이다. 타인의 믿음도 인정하는 것이야말로 자기 믿음을 보다 확실하게 이해하는 것이며, 자기 믿음 이외의 가치를 인정하는 태도야말로 진정한 종교인의 자세이기 때문이다.
윤선자 한국근현대사학회 2015 한국 근현대사 연구 Vol.75 No.-
One of the ways to understand how Gwanju Student Movement was conceived by Koreans after the liberation from Japanese Colonial Rule was to analyze newspaper articles at the times. A number of newspaper firms, approximately about 40 firms ran and operated at the end of year 1945. This article researched on how Gwangju Student Movement was perceived by analyzing daily newspaper articles relevant to the movement during U.S. Army Government Rule. It is because daily newspapers could convey messages more in detail about what actually occurred during this chaotic period, even compared with other news media. This work is also to find out how independence movement was conceived right after the liberation. Among about 80 newspapers during U.S. Army Government Rule, there were only a few who reported about Gwanju Student Movement. Most of newspaper firms were small sized, and often suspended publication. Gwangju Student Movement was an important part of independence movement in Korea during Japanese Colonial Rule. It was virtually impossible to publicly announce its movement under the Japanese Rule. Therefore, news media focused on spreading words about this movement and correctly finding relevant data. However, it was difficult to collect data relevant to the Gwangju Student Movement. Therefore, we instead collected newspaper articles and testimonies from those who suffered from Gwangju Student Movement. Memory is followed by commemoration. Commemoration Ceremony, Commemorating Lecture, Ceremonial Oratocial Contest, and Commemorial Athlete’s Competition were held as a part of remembering Gwangju Student Movement. However, U.S. Army did neither even allow the oratocial contest, nor any related lecture. It is because U.S. Army Government did not allow Koreans’ wish to establish a completely independent nation on our will. Even after liberation from Japanese Colonial Rule, U.S. Army Government even forced not to have the 3rd commemoration ceremony of the Gwangju Student Movement. Gwangju Student Movement was a honorable event of our independent movement history. Based on this fact, we tried to establish a completely independent nation, but it was in vain due to the US Army Government and Soviet Union who divided our country as a part of their scheme. Regardless of countless trials to establish an autonomous and independent nation by remembering and commemorating our past, it was not allowed during this chaos under US Army Military Government in Korea. Historians say that the value of our independence movement was completely ignored, which is substantiated by a number of articles during the period.
윤선자 (재)한국교회사연구소 2018 敎會史硏究 Vol.0 No.53
"A Trip Diary in Roma(로마여행일기)," is a record of Catholic priest Han Kee-keun's pilgrimage to France, Italy and Palestine. Unlike many travel records in the 1920s, which focused on introducing modern things, systems, and ideas, A Trip Diary in Roma is a travel record that visits Catholic holy places. Father Han Kee-geun, who had no difficulty in deciphering French and Latin, began his trip to participate in the beatification ceremony of the Choseon martydom as a representative priest of the korean catholic church. First, He arrived in Rome to attend the beatification ceremony of the Choseon martydom, attended the thank-you Mass, and visited many churches and Katakomba in Rome. The second destination was France. In France, he made a pilgrims to Saint Vianney, Theresa of little flower, and Blessed Emar, who were canonize and beatificate in 1925. The headquarters of the Paris Foreign Missions Society and Theological Seminary where he stayed were also filled with the hearts of the Blessed. It was because the place where those who died as missionaries of the Paris Foreign Missions Society lived preparing for missionary work. The visit to the Virgin Mary's expression place, including La Salette, Lourdes and Paris, was due to the Korean catholic church and Han Kee-geun's deep devotion to the Virgin Mary. While visiting many churches in Italy and France, which are christian cultures, Han Kee-keun, a Catholic priest of the non christian culture, was envious, looking at churches full of cities and countryside. Palestine, which had traveled for 10days on his way back to Korea, was the best pilgrimage. This is because he was able to visit the places mentioned in the 4Gospels and the Apostles’ Creed. In Jerusalem, Bethlehem, Nazareth, he confirmed the traces of Jesus, Virgin Mary and his apostles and dedicated Mass. Many of the holy sites of Palestine were jointly owned by various religious sects when he visited. So there were places where he couldn't Mass or Ceremonies, and places where he could enter by paying entrance fees. There was a shrine that had been turned into a mosque. Like Italy and France, there were many places in Palestine that he could not go because of time and cost, but he visited importantholy places and recorded them as A Trip Diary in Roma. This Diary is meaningful as the first Christian pilgrimage recorded by a non-christian Catholic priest. 〈로마여행일기〉는 천주교 성직자 한기근 신부가 프랑스, 이탈리아, 팔레스티나의 성지들을 순례한 기록이다. 근대 문물과 제도 · 사상 등을소개하는데 집중하였던 1920년대의 많은 여행기들과는 달리 천주교 성지들을 순례한 여행기이다. 프랑스어와 라틴어 해독에 어려움이 없었던한기근 신부는 조선 치명자들의 시복식에 한국인 성직자 대표로 참가하기 위해 여행을 시작하였다. 가장 먼저 로마에 도착하여 조선 치명자들시복식에 참가하였고, 시복식 후 감사 미사에 참가하였으며, 로마의 많은 성당들을 참배하였고 카타콤바를 방문하였다. 두 번째 도착지는 프랑스였다. 프랑스에서는 비안네 신부, 소화 데레사 수녀, 에마르 신부의생가 등을 순례하였는데, 조선 치명자들이 시복된 1925년에 시성 · 시복된 이들이었다. 그가 머물렀던 파리 외방전교회 본부 겸 신학교도 복자들의 숨결이 느껴지는 곳이었다. 동양 선교를 목적으로 창설된 파리 외방전교회의 선교사로 순교한 이들이 선교를 준비하며 생활했던 곳이기 때문이었다. 라 살레트 · 루르드 · 파리 등 성모 발현지들을 방문한 것은 한기근 신부의 성모 신심과 더불어 한국 천주교회의 깊은 성모 신심 때문이었다. 그리스도교 문화권인 이탈리아와 프랑스의 많은 성당들을 참배하면서, 도시는 물론 시골에도 가득한 성당들을 바라보면서, 비 그리스도교 문화권의 천주교 성직자 한기근 신부는 한없는 부러움을 느꼈다. 한국으로 돌아오는 길에 10일 동안 여행하였던 팔레스티나는 한기근 신부에게 최고의 성지 순례지였다. 4복음서와 《종도행전》에 언급된 장소들을 직접 찾아가 볼 수 있었기 때문이다. 그는 예루살렘·베들레헴·나자렛에서 예수와 성모와 사도들의 자취를 확인하고 기도하였으며 미사를 봉헌하였다. 그가 방문하였을 때 팔레스티나의 많은 성지들은 여러 교파가 공동 소유하고 있었다. 그래서 미사나 예절을 할 수 없는 곳도 있었고, 입장료를 내고서야 들어갈 수 있는 곳도 있었다. 모스크로 바뀌어 있는 성지도 있었다. 이탈리아·프랑스에서와 마찬가지로 팔레스티나에서도 시간과 비용 때문에 가지 못한 곳들이 많았지만, 그럼에도 한기근 신부는 천주교회의 중요한 성지들을 참배하고 〈로마여행일기〉로 기록하였다. 〈로마여행일기〉는 비 그리스도교 문화권인 한국의 천주교회 성직자가 기록한 첫 그리스도교 성지 순례기로 의미가 있다.
윤선자 한중인문학회 2007 한중인문학연구 Vol.22 No.-
조선시대 양반사족들의 교육기관이자 중요한 향촌기구였던 서원,사우는 고종대의 훼철령으로 모두 철폐되었다. 훼철 이후 해방 때까지 호남지역 서원,사우는 복설에서나 신설에서나 일제강점 이전보다 이후가 그 비율이 높다. 배향 인물은 주로 조선시대 인물이고, 전북과 비교하여 전남은 임진왜란 관련 인물을 향사한 곳이 많다. 그것은 임진왜란 때 해안지방인 전남에서 활약이 많았던 때문이다. 신설 원우 중에는 일제에 항거하였던 한말 인사를 배향한 곳이 적지 않았고, 여자와 부부를 배향한 곳도 있었다. 복설 원우 중에는 임진왜란 및 이순신과 관련된 곳, 신설 원우 중에는 한말 의병 및 민족운동가를 향사한 곳이 일제와 갈등을 일으켰다. 원우의 복설과 신설은 법제적인 신분제가 무너졌지만 실제 생활에서는 여전히 향촌사회에서 상층 신분 내지 지배층으로 존재하고자 하였던 이들의 모습을 잘 보여준다. 기존의 양반유림들은 근대적인 교육제도의 도입과 일제의 식민통치로 인하여 유교가 통치 이데올로기로서는 물론 교육의 측면에서도 힘을 잃었지만, 유교의 향사로서 지방의 지배신분 지위를 누리고자 하였다. 한편 신설 원우를 보면 새로운 문중들이 등장하고 있는데, 이는 지역사회의 세력교체, 변화의 움직임을 잘 말해준다. All of SeoWon-SaWoo which were the important educational institutions & systems of the country for the nobility & distinguished family in the Choseon Dynasty period was abolished by the demolition order of king Gojong. Till liberation after demolition, the rate of SeoWon-SaWoo at the Honam region was higher after occupation of Japanese imperialism than before in both restoration and new establishment. Persons to be enshrined ancestral tablet mainly belonged to the Choseon Dynasty period, and at Jeonnam, places to perform religious service for the men related to the Japanese invasion of 1592(Imjin war) were more than those of Jeonbuk. The reason was that much more activities were done at Jeonnam of the coast district during the Japanese invasion of 1592(Imjin war). Among the newly established SeoWon-SaWoo, many places enshrined ancestral tablet of the figures in the last period of Great Han empire who resisted the Japanese imperialism, and there were ones to enshrine ancestral tablet of women & married couple. Among the restoration SeoWon-SaWoo, there were places related to the Japanese invasion of 1592(Imjin war) & Lee Sun Sin, and places to perform religious service for the loyal troops & men who performed the racial movement in the last period of Great Han empire among the newly established SeoWon-SaWoo, so they caused conflict with the Japanese imperialism. Though legislative status system collapsed, restoration and new establishment of SeoWon-SaWoo represent well there were people still intending to exist as the upper status or the ruling at the country village in the real life. Even though Confucianism weakened not only as the ruling ideology but in the educational aspect by the introduction of the modern educational system & colonial rule of the Japanese imperialism, the existing nobility and Confucian scholars intended to enjoy the ruling status of the district as the country gentlemen of the Confucianism. In the mean time, new kinsfolk came to be appear in the newly established SeoWon-SaWoo, and it shows well power shift and drift of change of the community.
윤선자 한국근현대사학회 2011 한국 근현대사 연구 Vol.57 No.-
The modern cultural heritage accounting for 5% of the total cultural assets has a bit more the designated heritage than the registered heritage; among all the designated heritage, ones designated by cities and provinces are 3 times more than the state-designated ones. The fact that there is higher portion of heritage materials is significantly positive. By region, Seoul maintains lots of modern cultural heritage because the city has been a hub in all aspects including politics, economy, industry and culture; South and North Jeolla Provinces also house relatively more heritage than other regions because the area had been flourished during the Japanese colonial period but long isolated from the economic development after the liberation. The system to register cultural heritage was introduced in 2001 to positively cope with the situation where the modern cultural heritage was gradually going extinct and deteriorated without any systematical investigation or valuation amid the rapid industrialization and urbanization. Despite this, the designated/registered modern cultural heritage remains a few. Rather than just investigating, follow-up(and in depth) works should be conducted to make those heritage escape from extinction, deterioration, and forgetfulness to preserve such heritage as designated/registered ones. Other items, which is likely to be registered as the modern cultural heritage, are historic sites used for independent movement and national defense. Maybe those sites are considered just related to the duty by the Ministry of National Defense and the Ministry of Patriots and Veterans Affairs: only a few of them has been registered/designated as cultural heritage. Preservation, management and utilization require the exact situation where the modern cultural heritage is. Only about 1/10 out of the whole independent movement sites has been conserved in the original form; the rest of them goes extinct, are modified or deteriorated. Even applying it to the modern cultural heritage, the situation isn’t any different. That’s why we should pay attention to conservation and management of the modern cultural heritage. The conservation of the modern cultural heritage starts from correct understanding of cultural assets. Cultural properties need to be conserved by identifying their meaning and spirits and making efforts to connect them to the contemporary history, rather than considering them just cultural assets. ‘The plan of Preservation and Management for the Modern Cultural Heritage’ should be established within a consistent principle and frame, and can attract the public participation. we should enrich the present life and design the future life by conserving/managing/using not only proud cultural assets but also shameful ones. The modern cultural heritage accounting for 5% of the total cultural assets has a bit more the designated heritage than the registered heritage; among all the designated heritage, ones designated by cities and provinces are 3 times more than the state-designated ones. The fact that there is higher portion of heritage materials is significantly positive. By region, Seoul maintains lots of modern cultural heritage because the city has been a hub in all aspects including politics, economy, industry and culture; South and North Jeolla Provinces also house relatively more heritage than other regions because the area had been flourished during the Japanese colonial period but long isolated from the economic development after the liberation. The system to register cultural heritage was introduced in 2001 to positively cope with the situation where the modern cultural heritage was gradually going extinct and deteriorated without any systematical investigation or valuation amid the rapid industrialization and urbanization. Despite this, the designated/registered modern cultural heritage remains a few. Rather than just investigating, follow-up(and in depth) works should be conducted to make those heritage escape from extinction, deterioration, and forgetfulness to preserve such heritage as designated/registered ones. Other items, which is likely to be registered as the modern cultural heritage, are historic sites used for independent movement and national defense. Maybe those sites are considered just related to the duty by the Ministry of National Defense and the Ministry of Patriots and Veterans Affairs: only a few of them has been registered/designated as cultural heritage. Preservation, management and utilization require the exact situation where the modern cultural heritage is. Only about 1/10 out of the whole independent movement sites has been conserved in the original form; the rest of them goes extinct, are modified or deteriorated. Even applying it to the modern cultural heritage, the situation isn’t any different. That’s why we should pay attention to conservation and management of the modern cultural heritage. The conservation of the modern cultural heritage starts from correct understanding of cultural assets. Cultural properties need to be conserved by identifying their meaning and spirits and making efforts to connect them to the contemporary history, rather than considering them just cultural assets. ‘The plan of Preservation and Management for the Modern Cultural Heritage’ should be established within a consistent principle and frame, and can attract the public participation. we should enrich the present life and design the future life by conserving/managing/using not only proud cultural assets but also shameful ones.