사람과 길 : 총체적인 관권선거를 폭로한 전 연기군수 - 한준수

한준수,신진화 사회평론 1992 월간 사회평론 Vol.92 No.10

조봉(강원, 양양) 식물자원의 분포와 특성

한준수,천경식,김경아,옥길환,정희진,유기억 한국자원식물학회 2013 한국자원식물학회지 Vol.26 No.1

This study was carried out to investigate the distribution and characteristics of plants resources in Mt. Jo-bong (Yangyang-gun, Gangwon-do) from April, 2011 to October, 2012. The vascular plants were summarized as 500 taxa; 92families, 296 genera, 434 species, 6 subspecies, 49 varieties, and 11 forma. Among the investigated 500 taxa, 13 Korean endemic, 14 rare plants, 1 endangered and 75 specially designated plants by Ministry of Environment were included. The naturalized plants were 32 taxa and percent of naturalized plant species and urbanization index were estimated 6.4% and 10%, respectively. Usefulness of plants of 500 taxa listed consists of 193 taxa (38.6%) of edible plants, 155 taxa (31.0%) of medicinal plants, 86 taxa (17.2%) of pasture plants, 58 taxa (11.6%) of ornamental plants, 16 taxa (3.2%) of timber plants,14 taxa (2.8%) of fiber plants, 4 taxa (0.8%) of industrial plants and 2 taxa (0.4%) of miscellaneous plants. 강원도 양양군 조봉지역에 대한 식물자원을 2011년 4월부터 2012년 10월까지 총 11회에 걸쳐 조사하였다. 그 결과 관속식물은 총 92과 296속 434종 6아종 49변종 11품종으로 총 500분류군이었다. 조사된 식물 중 한국특산식물은13분류군, 희귀식물은 14분류군, 그리고 멸종위기야생식물은 Ⅱ급의 한계령풀이 확인되었다. 식물구계학적 특정식물종은 Ⅴ등급 1분류군, Ⅳ등급 11분류군, Ⅲ등급 21분류군, Ⅱ등급 12분류군, 그리고 Ⅰ등급 30분류군으로 총 75분류군이 조사되었다. 귀화식물은 32분류군으로 나타났으며, 귀화율은 6.4%, 도시화지수는 10%로 산출되었다. 식물의 용도는 식용이 193분류군으로 가장 많았고, 다음으로약용, 목초용, 관상용의 순이었으며, 용도를 알지 못하는종류도 148분류군이 확인되었다.

7세기 후반 신라의 지배질서 정비와 여제 유민의 대응

한준수 한국사연구회 2023 한국사연구 Vol.- No.201

삼국 통일을 이룩한 신라 중대 왕실은 장기간의 전쟁으로 인하여 소모된 국력과 피폐해진 민생을 정상으로 회복시켜야 하는 시급한 과제가 있었으며, 전시 체제의 종식 과정에서 귀족 세력과의 마찰도 불가피했다. 다행히 귀족 세력의 반발을 진압하며 강력한 국왕 중심의 집권 체제를 구축한 후, 백성의 삶과 밀접한 지방 통치 제도를 전국적으로 정비할 수 있었다. 9주 체제의 확립으로서 본질은 새로이 편입된 여·제 지역에 대한 실질적인 지배력 강화에 있었으며, 전국의 인구와 토지가 파악되면서 대민 지배는 질적으로 심화되었다. 한편 여·제 유민의 운명은 신분에 따라 다르게 전개되었는데, 옛 지배층은 기존의 신분에 준하는 대우를 받으며 신라의 지배 질서에 순응하였으며, 일부는 자신들의 정체성을 끝까지 지키고자 하였다. 백제인 달솔 신차와 보덕국인 대문은 상징적 사례라 할 수 있는데, 자신들의 정체성을 지키며 국계 의식을 이어가려던 모습이었다. 하지만 여·제 유민의 절대 다수를 차지하던 피지배층은 신라 사회에 안착했던 지배층과 달리 더욱 열악한 사회경제적 상황 속에서 고된 삶을 마주해야 했다. 그들은 생존을 위해 군현 경계를 넘어 토지를 경작하거나 황무지를 개척하였다. 이러한 현상은 비지 등 비정상적인 군현 영역의 출현으로 이어졌고, 일반적인 현상이 되면서 향의 본격적인 등장에 영향을 주었다. 그러한 향은 전란으로 경제적 피해가 극심했던 여·제 지역에서 상대적으로 분포 비율이 높았던 것으로 여겨되는데, 경덕왕대 웅천주 판적향에서 효자 향덕의 이야기가 나타난 것은 우연만은 아닐 것이다. 『신증동국여지승람』에서 확인되는 향의 지역 분포 비율은 그것을 뒷받침 해준다. 향의 등장이 사회경제적 요인과 밀접하다는 점에서 여제 유민의 상황과 무관치 않았을 것이기 때문이다. 삼국 통일 전쟁 이후 여제 유민을 포함한 피지배층이 경작지를 찾아 분산되었고, 그에 따라 자연 촌락이 형성·확산된 후, 국가 행정력에 의해 촌락이 파악되는 과정에서 촌락의 경제력이 군현 기준에 미달함에 따라 향 등으로 규정되었다고 하겠다.

춘천 동북부 지역의 식물상과 식생

한준수,이혜정,이우철,유기억 한국자연보호학회 2008 한국자연보호학회지 Vol.2 No.2

The flora and vegetation of the Northeast Chuncheon area were investigated from April, 2006 to October, 2007. Vascular plant of investigated region were composed of 113 families, 469 genera, 793 species, 2 subspecies, 114 varieties and 39 forma, totaling 948 taxa. The Pteridophyta index (Pte-Q) was 1.11. Thirty-three species including endemic genus Echinosophora among the 948 taxa were Korean endemic. Two endangered, 21 rare plants and 150 species of specially designated plant by the Ministry of Environment were also investigated. The naturalized plant were 68 taxa, and life form spectra was H-D4-R5-e type. 948 taxa listed consists of 314 taxa (33.2%) of edible plants, 285 taxa (30.1%) of medicinal plants, 153 taxa (16.2%) of pasture plants, 135 taxa (14.3%) of ornamental plants, 38 taxa (4.0%) of timber plants, 24 taxa (2.5%) of fiber plants and 5 taxa (0.5%) of industrial plants. The vegetation of Northeast Chuncheon area were classified three communities as Pinus densiflora, Quercus mongolica-Quercus variabilis, and Quercus mongolica.

在唐 渤海人의 삶과 시대 인식

한준수 한국고대사탐구학회 2020 한국고대사탐구 Vol.35 No.-

낙사계가 당에 머물게 된 것은 발해 제2대 무왕의 동생이었던 대문예와 관련이 있었던 것으로 추측된다. 대문예는 당에 밀착하던 흑수말갈에 대한 대응방식을 두고 군사적 정벌을 추진하던 무왕과 견해 차이를 보였다. 결국 그는 대립이 심해져 위협을 느끼게 되자 당으로 망명하였는데, 이 때 낙사계가 대문예와 정치적 행보를 함께한 것으로 생각된다. 낙사계는 재당 발해인으로서 활발히 활동하였다. 다양한 관직을 받았으며, 거란과의 전투에도 직접 참여하여 군공을 세움으로서 전형적인 발해 무인의 용맹함을 과시하기도 했다. 당 황제로부터 盧庭賓이라는 이름을 하사받을 정도로 당의 관료사회에 안착했다. 하지만 낙사계가 당에서 고위 관료로서 안정된 삶을 살았던 외형적 현실과 달리 내면적으로는 자신의 본국 발해를 향한 마음이 자리했던 것으로 보인다. 민족적 소수자나 사회적 소수자로서의 한계를 극복한다는 것이 결코 쉽지는 않았을 것이다. 아마도 현실에서 느껴지는 한계는 사상이나 종교를 통해 극복하고자 했을 것 같다. 당시 불교가 번성하던 시기였으므로 그 역시 불교 사원 등과 관련이 있을 법한데 직접적인 기록이 없어 아쉬움이 남는다. 다만 묘지명에서 확인되는 ‘기도’나 ‘적선’과 같은 표현은 가능성을 충분히 높여준다. 그리고 당에서 활동했던 발해인, 신라인, 일본인의 모습을 통해서도 추측해 볼 수 있는데, 국가나 신분을 초월하여 관계를 형성하고 교류했던 모습이 드러나기 때문이다. 비록 자기중심적인 사고를 완전히 탈피하지는 못했을 지라도 다양한 관계 속에서 자신을 객관화하고 상대를 인정하던 개방적 인식이 나타난다. It is assumed that the Naksagye(諾思計) stayed in the Party because it was related to Daemoonye(대문예, 大門藝), who was the brother of the second King Mu(武王) of Balhae. In response to the "Heuksumalgal(黑水靺鞨)”, which had been closely attached to the party, he showed a difference of opinion with King Mu(武王), who was pushing for military rule. Eventually, he fled to the party when the confrontation intensified and he felt threatened, which is believed to have been a part of the political movement with the royal family. Naksagye(諾思計) was active as a person who lived in Tang(唐) dynasty. He received various government posts and participated in the battle against with the Khitan(契丹) to show off his typical bravery of Balhae fighters. He settled down in the party's bureaucratic society to the point where he was granted the name of RohJungbin(盧庭賓) by the emperor of Tang(唐) dynasty. However, unlike the external reality that the political elite lived a stable life as a high-ranking official in the party, internally, it seems that the party had a strong desire to break away from its homecoming home. It would never have been easy to overcome limitations as a national minority or a social minority. Perhaps the limitations felt in reality were to be overcome through thought or religion. It was a time when Buddhism flourished at that time, so he might also have something to do with Buddhist temples, but it is regrettable that there is no direct record. However, expressions such as "prayer(祈禱)" and "supererogation(積善)" that are identified in the cemetery name fully enhance the possibility. It can also be inferred from the images of Balhae people, Silla and Japanese who were active in the party, as they were revealed to have formed and exchanged relations beyond their national or social status. Although they may not have completely escaped self-centered thinking, there is an open perception that they have objectified themselves and recognized each other in various relationships.

고려전기 연등회‧팔관회의 기능과 의례적 특징

한준수 한국중세사학회 2017 한국중세사연구 Vol.0 No.50

Yeondeunghoe and Palgwanhoe of Silla seemed to have the limited functions in the religious ritual level by the Buddhist sector, not a national ritual under Goryeo. Chaotic situations of later part of Silla such as ‘Rebellion of Wonjong and Aeno’ and so forth brings out such a situation, which is attributable to the fact that the extreme situations could be prevented for certain degree by relieving the social conflicts through the social homogeneity had the national rituals with the commoners as the constituents been actively facilitated. Perhaps it may be related to the fact that there was no record found in 「Jesaji」 of the 『Record of Three Kingdom』 that recorded the ceremonial practice of Silla. For the case of Palgwanhoe, it was the memorial service in praying for national defense and protection that it was not a celebration with the entertainment purpose. From the local political forces grown at the end of Silla, Gung-ye stood out. Notwithstanding the fact that he was a member of the royal family of Silla, he founded a nation, which was considered as a result of accommodating the demand of those commoners. He utilized the Palgwanhoe ritual that was practiced in private sector to reflect the strong demand for reformation, and it is closely related to the fact that had taken over as the ruler of the region even for just a brief moment. In the point that perhaps the adverse perception on Silla was strong, there would be certain limit for full succession of Silla-like elements and there should have unique ritual of its own to be reflected. However, it may be assessed positively in the point that the Palgwanhoe of the ancient time that was limited to the Buddhist ritual was facilitated for certain role in the process of converting into medieval national ritual of the Goryeo society. King Taejo who founded Goryeo reflected the trend and public sentiment of the regional societies in the divided period of the Post Three Kingdom to hold Palgwanhoe, and Palgwanhoe was the sublimation process from the religious ritual to the national ritual. The pertinent records related to 『Goryeosa』, 「Yeji」 and 「Yeobokji」 clearly displayed the national characteristics of medieval Goryeo. The records did not reflect the King Taejo reign, but its origin could be found in the King Taejo reign. King Taejo determined to strictly observe Yeondeunghoe and Palgwanhoe with its intention to integrate the dissipated sentiments of the post-Three-Kingdom Era, and it reflected the traditional religious system in the aspect of national reconstruction that it was intended to establish Palgwanhoe of Goryeo. Palgwanhoe that started from the Buddhist ritual with the memorial service characteristics of Silla’s King Jinheung-wang displays that it had grown one step higher as part of the national order. After King Hyeonjong was enthroned, Yeondeunghoe and Palgwanhoe were revived. On top of its willingness to practice the independent rituals, the second invasion of Khitan seemed to influence in revival and the characteristics for Palgwanhoe seemed to purport for nation protection that was pertinent to such occasion. Palgwanhoe that functioned as the medium of convergence and unity of the Goryeo society displayed the global openness. Foreigners that had paid tribute to Palgwanhoe displayed the external characteristics and status in symbolic ways. Exchanges with merchants of the Song Dynasty(宋商), Jurchen(女眞), and Tamra(耽羅) verify the formation of such an inter- national order. With the exception of Goryeo, it formed international rituals for surrounding nations and peoples and it was facilitated as the basis to establish its own identity. It was an occasion of harmony for all people of Goryeo and the Goryeo-oriented multilateral view of world was realized through this international ritual.

백석산(강원·양구)의 식물상

한준수,유기억 한국자연보호학회 2010 한국자연보호학회지 Vol.4 No.2

The flora of Baekseoksan was investigated from June to October, 2010. Vascular plants of investigated regions were composed of 90 families, 297 genera, 440 species, 4 subspecies, 57 varieties, and 12 forms, totally 513 taxa, and the Pteridophyta index (Pte-Q) was 1.41. Twelve taxa including endemic genus Hanabusaya among the 513 taxa were Korean endemic. Nineteen rare plants, one endangered plant and 77 specially designated plants by Ministry of Environment were also investigated. The naturalized plants were 21 taxa, and percent of naturalized plant species was 4.1%.

RHINO-XR2 로보트의 그래픽 시뮬레이션에 대한 연구 ( A Study on Graphic Simulation for RHINO-XR2 Robot )

한준수,성원기,최종수,하용수 대한전자공학회 1985 대한전자공학회 학술대회 Vol.1985 No.1

나말려초 금석문에 나타난 불교사원과 승려의 교류와 소통

한준수 한국중세사학회 2016 한국중세사연구 Vol.0 No.47

Introduced in ancient society, Buddhism in Korea flourished throughout its history. As the country entered the era of Three Kingdoms, the Buddhist society expanded in terms of organization, function and form, as sects like Hwaeom and Beopsang emerged. But, the Goryeo Dynasty showed different aspects of society comparing with that of previous kingdoms, and this can be confirmed by policies on Buddhism by King Taejo(太祖, 877~943) and activities by high priests. It is because founders of Goreyo learned a lesson from the Silla Dynasty’s fixation on exclusive political order, called “Bone Ranking System(骨品制)” leading to its limit in political dominance and exclusivity of the non-Zen sect(敎宗) leading to its limit in ideological dominance, which resulted in the downfall of the dynasty. As disputes over the throne among the Silla kings of the later period aggravated to weaken the central government’s control over local governments, local powers began to cut a figure along with their influence, not only military but also ideological and cultural. Thus, by birth, Zen priests at the time were fundamentally closer to provincial than the central government. That gateways of the Zen temples were open in provinces and they grew from the support by local powers was not a coincidence. Since they were intrinsically inclined to return to province, relationship with the Silla royal court was not absolute. King Taejo settled the chaos of the late Silla Dynasty, united changes of local powers and the religious society and established a new order of dominance. His policy of unification manifested in many aspects, and his policies for Buddhism went beyond simple unification. This was confirmed by activities of the Great Buddhist Masters of “Four Fearlessness” (“four vaisaradya”)-Venerable Gyeongyu (慶猷), Hyeongmi (逈微), Yeoeom (麗嚴) and Ieom (利嚴)-who were highly revered during the time between the late Silla Dynasty and the early Goryeo Dynasty. They were monks who studied abroad and took Master Ungeo Doeung (雲居道膺) as their teacher. Together they differentiated themselves from the seven gateways of the Zen sect. That the Great Masters of Four Fearlessness took Doeung as their teacher was their choice, but their ideological position which was as high as the Great Masters of Four Fearlessness was most likely the result of Buddhist policies embedded with King Taejo’s political intention. There seemed to be a strong political intention in that other monks who were related to King Taejo, such as Gyeongbo, Geungyang, Chanyu and Haengjeok, were all followers of Master Haengsa (行思). Affiliation of monks and foundation of temples by King Taejo induced coexistence between religious sects and orders as he had a purpose to attain ideological balance. It was balanced coexistence than uniform unification. King Taejo made efforts to stabilize local societies by making the Four Masters of Four Fearlessness station in major temples, and they played an important role by wielding absolute educative power to stabilize local societies and gather local powers. Temples they stayed were geographically convenient with transportation, thus showing the origin of the “Yeonkwon (驛院),” or transit inns of the much later Joseon Dynasty. By going beyond geographical limits, temples and monks played an important role as a window to unite local societies and took various form to influence various fields from ideology to economy to culture.

Digital Library Technologies and Information Infrastructure

한준수 한국데이타베이스학회 1998 국제학술대회 Vol.2 No.1