최덕원의 다도해 민속 연구의 의의

이경엽 국립목포대학교 도서문화연구원 2011 島嶼文化 Vol.0 No.38

In order to ascertain the current status of research on the islets folklore and look for new directions, there is a undeniable need to evaluate and analyze the flow of the existing research. This article focused on the cases of Choi, Dukwon, who has conducted research on islands for over 30 years since 1960 and examined the content and achievement of the research, scholastic significance, and remaining tasks of research on islets folklore. His work demands considerable reckoning that he led the research on islets even before the term islets․marine culture was generalized. His study on islets folklore has been continuous and focused and it has remarkable scholastic significant. Looking at the research themes, there are a lot about folk beliefs. Especially, “Dangje of the Archipelago" which comprehensively deals with Dangje in Sinan region stands out in comparison even with later achievements. Besides, he drew out independent topics such as fishing belief, barbel stone belief, Usil belief, salt belief, and charms and expanded the discussion. In addition,his achievement on excavating new folklore materials and categorizing them is of high significance. His report which researched and categorized the folk art of the Archipelago and orally-transmitted literature is deemed as highly valuable. Of course, there are remaining tasks. The perspective that views the folk culture of islets region as inheriting the old culture treats the current folklore as an inherited tradition and separates the contemporary people who transmit the culture from the culture, viewing it as a surviving culture. Also the perspective which looks at the folklore culture as a fixed text, rather than looking at it in a context, needs to be changed. It was a general tendency of 20th century folklore to argue for the urgency of folklore research; to focus on collecting and compiling materials; and approaching on external texts. Therefore, the remaining task is to develop an awareness that is needed at the current level and inherit the achievements of the existing research in a creative manner.

아틱뮤지움의 조선 다도해 조사의 성격과 논점

이경엽 국립민속박물관 2016 민속학연구 Vol.0 No.39

Sibusawa Geijo and Attic Museum researchers, organized by Sibusawa Geijo, conducted a study on Dadohae in 1936 and recorded their findings. Until now, only limited discussions have been made on the report(Joseon Dadohae Travel Record) and the pictures in the report. The reason for weak study is the lack of information on the materials and contextualized approach to it. Given the situation, there needs to be a work to read the characteristic of Dadohae study and political undertones. Attic researchers left substantial amount of pictures, videos, and materials. After examining the undisclosed materials, it is learned that they were very interested in tools and ‘things’. This may be related to the fact that Attic researchers took folk tools very seriously. They paid special attention to some things and labor and physical activities which utilized the things as a symbol of colonized Dadohae. Dadohae study is conducted by the planning of a distinguished person, Sibusawa Geijo. He was not only a researcher but also the leader of academia and a high figure in the financial world who ruled. Dadohae study was possible not only for his wealth but also the colonial network that he could use. Dadohae study was implemented by an organization which directly controlled the colony. That is another reason why Dadohae research was not an ordinary study. Sibusawa and his researcher did not specifically state the purpose of Dadohae study. That is why it seems a little distant from the colonial policy, but we cannot rule out the possibility. They focused on “healthy folklore of island females” by recalling ‘agricultural areas promotion movement’ led by the Japanese Government General of Korea. It is necessary to read the political undertone in Dadohae study. Through this. it is expected that we can improve the theoretical foundation and the expandability of materialogy as well as securing a new perspective on colonial folklore

[확대경] 나노인프라의 이용자 지원 현황

이경엽 한국진공학회 2020 진공 이야기 Vol.6 No.4

여수 진남제의 축제적 기반과 해양축제적 방향

이경엽 전남대학교 호남학연구원 2006 호남학 Vol.0 No.39

We retraced the foundation of provincial festival at Jinnamje and attempted to discover new possibilities. Also, directivity and tasks for marine festival have been examined to predict the future of Jinnamje. In order to lay a firm foundation of provincial festival in Jinnamje, the generational transmission of culture and the reproduction of performers is needed. For this, first, the construction of data base and the commercialization of performance contents are required. Second, the local culture in the level of town and village is needed to be rearranged and activated. Third, the reproduction of performers is needed. The prospects of Jinanmje can be concretized through marine festival. There is a task needed to be promoted to embody the directivity of marine festival in Jinnamje. First, it is necessary to accept and take lead in the flow in the national interpretation on Admiral Lee, Soon Shin and the culture of defending one's nation. Second, the public interests in the “Turtle Ship” and its symbolism must be actively accepted and connected to the revitalization of the festival. Third, contents for marine festival needed to be developed and diversified. The festival contents must be constructed in a way that will actualize the meaning of marine festival and maintain the uniqueness of the marine festival. 진남제의 향토축제적 기반을 되짚어보고 새로운 가능성을 모색해보고자 했다. 그리고 진남제의 미래를 전망하기 위해 해양축제적 지향과 과제에 대해 살펴보았다. 진남제의 향토축제적 기반을 다지기 위해서는 문화의 세대적 계승과 참여 주체의 재생산이 필요하다. 이를 위해 첫째, 자료은행 구축과 공연 켄텐츠의 상품화가 필요하다. 둘째, 읍면 마을 단위의 지역문화를 새롭게 정리하고 활성화시켜야 한다. 셋째, 참여 주체의 재생산이 이루어져야 한다.진남제의 가능성은 해양축제를 통해 구체화될 수 있다. 진남제의 해양축제적 지향성을 구체화하기 위해 새롭게 추진해야할 과제가 있다. 첫째, 호국문화이순신에 대한 시대적 해석의 흐름을 축제 속에서 수용하고 주도해야 한다. 둘째, 거북선과 그 상징성에 대한 국민적 관심을 진남제에서 적극적으로 수용하고 축제의 활성화와 연계시켜야 한다. 셋째, 해양축제적 콘텐츠를 개발하고 다양화해야 한다. 축제 콘텐츠는 해양문화의 의미를 구현하고 해양축제적 독창성이 지속적으로 유지될 수 있도록 구성해가야 한다.

장흥 고쌈줄당기기의 특징과 가치

이경엽 남도민속학회 2013 남도민속연구 Vol.27 No.-

Jangheung ‘Gossam tug of war’ was transmitted until the end of 1930’s and it came to a halt. After 30 years, in 1970, it was reproduced. Originally, it is a seasonal custom of the day of the first full moon of the lunar year, however, since its reproduction, it is transmitted as a part of Borim Culture Festival taking place on the Day of Province Residence. There is little research on it. This article analyzed the newly acquired materials and compared them with the other cases in order to examine the features and values of Jangheung Gossam tug of war. Comparing it to the cases of other regions, there are distinctive features. Firstly, it is a typical example of town-based festive tradition. In Janghueng, beside Dohobu, there was another government office which was in charge of travelling routes in the southern part of Jeonnam. The fact that two offices belonged to separate higher bodies might have added the competition between them, creating a more dynamic tug of war. Secondly, the magnitude and dynamic of the play are related to the town festive tradition. It is found in the way the sides are determined and how the tug of war on a town level expanded to the larger rope. The robust atmosphere documented in the record of 20th century and the transmission ritual maintained since the reproduction are related to the pride of tradition. Jangheung Gossam tug of war possess the value and meaning as a transmitted cultural heritage. In Gossam tug of war are documented the historical record of the region. Especially, it is said that Gossam tug of war served as a medium through which anti-Japanese sentiment is expressed, distinctive value can be confirmed in a sense that it is connected to the special historical experience at that time. Surviving as a current festival and being interpreted as a symbol which expresses the identity of local community is something to be reckoned with. Its academic value calls for attention. Jangheung Gossam tug of war includes loop fight and tug of war. In Janghueng, two plays are not separate and the two plays are connected consecutively. This contrasts it from Chilsuk loop fight because it is completely independent from tug of war. The academic value of Jangheung Gossam tug of war is significant because it shows differentiation process of loop fight and tug of war. 장흥 고쌈줄당기기는 1930년대 후반까지 전승되다가 중단되었다. 그리고 30여년이 지난 1970년도에 재현되었다. 본래 정월에 하던 세시풍속놀이지만, 재현 이후에는 군민의 날에 열리는 보림문화제의 일환으로 전승되고 있다. 이른 시기에 알려졌지만 관련 연구가 많지 않다. 새롭게 확보한 자료들을 분석하고, 다른 사례들과의 비교를 통해 장흥 고쌈줄당기기의 특징과 가치를 살펴보았다. 다른 지역 사례들과 비교해보면 남다른 특징들이 발견된다. 첫 번째는 고을형 축제 전통의 전형을 보여준다는 점이다. 장흥에는 도호부(都護府) 이외에 전남 남해안의 역로를 관장하던 관청이 있었는데, 소속이 다른 기관이 관내에 공존하면서 두 관아(官衙) 간의 경쟁 구도가 더해져 더 역동적인 줄다리기가 전승되었던 것으로 보인다. 두 번째 특징인 놀이의 성대함과 역동성도 고을 축제 전통과 관련 있다. 편을 구성하는 방식과 마을 단위의 줄당기기가 큰 줄로 확장되는 방식 등에서 그것을 볼 수 있다. 20세기 기록에 등장하는 시끌벅적한 분위기와 재현 이후 유지되고 있는 전승의식도 전통에 대한 자부심과 연결돼 있다. 장흥 고쌈줄당기기는 전승문화재로서의 가치와 의의를 갖고 있다. 고쌈줄당기기에는 지역의 역사적 내력이 담겨 있다. 특히 고쌈줄당기기를 매개로 반일 의식이 표출되었다는 이야기가 후일담으로 전하는데, 장흥 고쌈줄당기기가 당대의 특별한 역사적 경험과 연결돼 있다는 점에서 남다른 가치를 인정할 만하다. 그리고 현행 축제로 이어지고 있고 지역 공동체의 정체성을 표상하는 상징으로 해석되고 있다는 점도 관심을 끈다. 또한 학술적인 가치를 주목할 만하다. 장흥 고쌈줄당기기는 고싸움과 줄다리기를 모두 포함한다. 장흥에서는 두 놀이가 별개가 아니며 두 놀이가 연속적으로 연결된다. 이는 칠석 고싸움이 줄다리기와 완전히 독립돼 있는 것과 대비된다. 고싸움과 줄다리기의 연계성을 보여주고, 두 놀이의 복합성과 확장성을 보여준다는 점에서 장흥 고쌈줄당기기의 학술적인 가치는 각별하다.

레이저 제모술 후 발생한 편평사마귀 치험 2례

이경엽,이은,조내경,Lee, Kyoung-Yeob,Lee, Eun,Cho, Nae-Kyoung 대한한방안이비인후피부과학회 2015 한방안이비인후피부과학회지 Vol.28 No.2

Purpose : To observe effects of TKM (Traditional Korean Medicine) treatment for 2 patients who had verruca plana after having laser epilation of leg hair. Methods : We did retrospective chart review for 2 verucca plana patients who had been treated by TKM. TKM treatment included herbal treatment, herbal acupuncture and herbal ointment. Results : After TKM treatment, the patients' verucca plana remarkably disappeared and there was no recurrence. Conclusion : This study suggest that TKM may be an effective treatment for verucca plana.

탄소복합재/Al의 전단강도 향상에 관한 연구

이경엽,양준호 한국표면공학회 2001 한국표면공학회 학술발표회 초록집 Vol.2001 No.-

미황사 군고패에 대한 공동체의 기억과 그 재현양상

이경엽 비교민속학회 2019 비교민속학 Vol.0 No.68

기억과 기억의 재현은 민속 전승의 큰 흐름과 맥락을 보여준다. 민속문화는 공동체가 기억을 공유하고 그 기억을 해석 또는 재해석하는 과정에서 지속되고 새로워진다. 전남 남해안에는 19세기 후반에 섬지역에 걸립을 다니다가 수몰되었다는 미황사 군고패 이야기가 폭넓게 전한다. 절걸립패 활동이 남해안 농악 전승의 주요 배경이라는 점에서 미황사 군고패에 대한 기억과 그 해석 과정을 각별하게 주목할 필요가 있다. 미황사 군고패에 대한 기억과 기억의 재현 방식은 다층적이다. 설화로만 전승되는 것이 아니라 마을 공동체의 제의 속에 수용돼 있고, 매년 수행되는 풍물 연행을 통해 의례적으로 재현되고 있다. 연례적인 마을축제를 통해 사회적 기억이 지속되고 확장되고 있음을 보여준다. 또한 해남 군고보존회의 실천적인 활동에서는 재해석과 기획 과정이 부각된다. 이 사례는 수행 주체의 기획 속에서 민속 전승의 좌표가 입체적으로 재구성되는 것을 보여준다. 그리고 그 실천 속에서 지평이 확장되거나 다양해질 수 있음을 보여준다는 점에서 색다른 의미가 있다. Memory and reinterpretation of memory display a large flow and context of folklore transmission. Folk culture is continued and renewed through the process of sharing memories in a community and the process of interpreting and reinterpreting memories. In the southern part of Jeonnam, there is a widespread story of Mihwangsa Gungopae who were drowned while they were performing gullip in the island regions in the last 19th century. The fact that temple gullip troupe is the main background of nongak transmission of the southern coast necessitates a special attention to the memory of Mihwangsa Gungopae and the process of interpretation. The memory about Mihwangsa Gungopae and the methods of reviving the memory are multi-layered. Mihwangsa Gungopae is not just transmitted as a tale, but it is accepted in the ritual of village community, and it is ritually revived through nongak performance annually. The memory is continued and expanded through the annual performance. In addition, in the practical activity of Haenam Gungo preservation society, the process of reinterpretation and planning stands out. This case show how the coordinate of folklore transmission is reconstructed in multi-dimension in the interpretation and planning of the performing agents. It also shows folklore performance is not only repeatedly performed in a simple manner, but also it can be expanded or differentiated in the process of interpreting and reinterpreting the memory, allowing it to create and diversify.

주산군도 승사 사람들의 의례생활

이경엽,모정열,이윤선,나승만,고광민 목포대학교 도서문화연구소/경인문화사 2005 島嶼文化 Vol.26 No.-

정향 추출물 도포가 DNCB로 유발된 알레르기성 접촉 피부염에 미치는 영향

이경엽,강다혜,김희택,Lee, Kyung-Yeob,Kang, Da-Hae,Kim, Hee-Taek 대한한방안이비인후피부과학회 2013 한방안이비인후피부과학회지 Vol.26 No.4

Objectives : The purpose of this study is to investigate effects of Syzygium aromaticum (SAE) spread on the allergic contact dermatitis caused by 2,4-dinitro-chlorobezene (DNCB). Methods : Forty-two mice were divided into six groups ; normal, negative control (DNCB-treated), positive control (DNCB + 1% pimecrolimus), experimental group I, II and III. control and experimental groups were induced allergic contact dermatitis by DNCB. Experimental group I(DNCB + 0.2% SAE), II(DNCB + 1% SAE) and III(DNCB + 5% SAE) were spread SAE and positive control was spread the 1% pimecrolimus. In this study, effect of SAE on clinical aspects on the skin, histopathological change, the blood level of IgE, cytokines, histamine were investigated. In addition, effect of SAE on spleen $CD4^+/CD8^+$ T cell subset was investigated. Results : 1. In experimental group I, II and III, erythemas and edema were more reduced than negative control. 2. In experimental group I, II and III inflammatory edema and the numbers of infiltrated inflammatory cells were more reduced than negative control. 3. In experimental group I, II and III, clinical skin score was more reduced than negative control. 4. In experimental group II and III, the thickness of skin was statistically significant reduced than negative control. 5. In experimental group II and III, histamine release was statistically significant reduced than negative control in dose-dependantly. 6. In experimental group II and III, cytokines (IL-1${\beta}$, TNF-${\alpha}$, IL-4, IL-6, IL-10) were statistically significant reduced than negative control in dose-dependantly. 7. In experimental group I, II and III, the level of total IgE was statistically significant reduced than negative control in dose-dependantly. 8. In experimental group III, $CD4^+$ and $CD8^+$ T cells were statistically significant decreased similar to the positive control. Conclusions : According to above experiments, Syzygium aromaticum(SAE) was effective on allergic contact dermatitis.