중국 龍舞의 연원과 현대적 활용

전영숙(Jun Young Suk) 한양대학교 수행인문학연구소 2009 수행인문학 Vol.39 No.1

The Performance of the Dragon Dance in China has grown out of agricultural society, and so it had haven deep relation with a ritual for rain. The dragon in China has meant the power of water or rain control. So in ancient time people on the one hand had worshiped dragon, but on the other hand they had been afraid of dragon. After Han dynasty in the worship ceremony of the ritual for rain, dragon dance was the one of the most important course. At that time people made dragons for clay, wore the symbol colour clothes for the Five Elements(WU XING), and danced the Performance of the Dragon Dance to gain rain. And mean while some of royal line enjoyed a sumptuous banquet, and at that time they enjoyed various animal classic opera, one of them was dragon and fish opera, maybe this opera must give influence to subsequent the Performance of the Dragon Dance. After that, the Performance of the Dragon Dance was enlarged to use at the festival, especially, with many lamps. During the Cultural Revolution, Dragon Dance had considered as one of the waste of classic culture, so it’s performance was prohibited. But in the reform policy the government has positively encouraged dragon performance, because it is regarded as havng very useful elements for increase of patriotism, culture industry development, physical strength and so on. But recently commercialism for dragon dance is a bit much, so from time to time it bring out not good influence for folk culture’s future. Originally, the Performance of the Dragon Dance and the symbol of dragon is deeply connected with the harmony and reconciliation between human and nature, so I think that it need to study about the connection of environment and dragon symbol too.

불경을 통해 살펴본 도반으로서의 가족

전영숙 ( Jun Young-suk ) 동아시아불교문화학회 2018 동아시아불교문화 Vol.0 No.34

오늘날 빠른 세상의 변화는 전통적 혈통주의 가족관에 위기를 가져왔다. 이제 사회는 가족에 대한 새로운 개념 정의와 가족의 재구조화를 요구하고 있다. 혈연에 기반을 둔 정상가족 신화는 가족내부의 균열과 갈등을 교묘히 위장하며 가족의 신성성을 그 어느 시대보다 가치 있는 것으로 포장하려고 한다. 하지만 이러한 시도가 오히려 가족의 위기와 해체를 부추기고 있다. 이제 우리는 ‘정상가족’의 환상을 벗어나기 위해 그 동안 갖고 있던 가족 관념에 대한 편견에서 벗어날 필요가 있다. 불교 경전에서 재가자, 특히 가족 문제를 다룬 부분은 상대적으로 적지만 그 동안 우리가 맹목적으로 중시해 온 정상가족 신화의 편견을 일깨우는 데에 도움이 될 만한 대목이 적지 않으며, 그 내용들을 일정한 맥락을 갖고 살펴보았을 때 다음과 같은 점을 찾을 수 있었다. 첫째, 붓다는 가족 사회의 호혜와 쌍무, 평등의 원칙을 강조하였다. 불교문헌에서 붓다가 언급한 가족과 관련한 내용을 살펴보면 궁극적으로 가족공동체의 운영원리는 승단 공동체의 운영원리와 근본적으로 큰 차이가 없었다. 붓다 스스로 출가 전 한 여인의 지아비이자 아버지였고, 두 어머니와 한 아버지를 가진 가족의 구성원이었다. 도반적 가족관에서 살펴볼 때 붓다 또한 자신의 가족을 위해 호혜와 쌍무, 평등의 원칙을 잘 이행했던 가족의 일원이었다. 둘째, 시절인연으로서의 가족관을 강조하고 있었다. 붓다는 서로 사랑하고 존중하되 집착하지 않고 놓아줄 줄 알아야 한다고 했다. 이러한 관점은 승단의 구성원들을 바라보는 관점과 큰 차이가 없다. 셋째, 일체 유정은 고통으로부터 자유로워지기 위해 발버둥 친다. 가족은 물질적 호혜와 쌍무 관계 차원에 그칠 것이 아니라 번뇌로부터 자유로워지기 위한 호혜적 도반 관계 마련이 너무나 중요하다. 가족 모두가 도반이라는 인식은 자연스럽게 상호 관계를 평등한 관계로 보게 되고 평등하기에 걸림없이 사랑하게 할 것이다. 불교의 이러한 가족관은 오늘날 사회에서 새로운 가족관을 자리매김하는 데에 매우 중요한 역할을 할 수 있다. 넷째, 역대로 불교의 큰 수행자는 대부분 가족을 제도하는 데에 인색하지 않았다. 이는 앞서 말한 바와 같이 가족을 도반으로 보는 관점에서 연원하고 있다. 다섯째, 불교의 자비심과 제도의 의지는 가족애로부터 출발하고 있다. 좁게는 현생의 가족에서부터 출발하여 넓게는 끝없는 윤회의 세계 안에서 모두가 내 가족 아님이 없다는 자비심으로 확대되고 있다. 불경이란 하나의 저자에 의한 하나의 문헌이 아니지만, 불교라는 전통이 쌓이기까지 그 사상적 정체성을 담지해 온 여러 수많은 목소리를 담고 있다. 본 논문은 대장경에서 가족과 관련된 단어를 검색하여 불경에 나타난 가족에 관한 다양한 서술을 한문대장경의 데이터베이스 검색을 통해 찾아보았고 결론적으로 가족을 도반으로 바라보는 관점을 그 대표적인 것으로 찾을 수 있었다. 이러한 가족관은 오늘날 절실히 요청되는 가족개념의 재정립과 가족의 재구조화에 시사점이 될 수 있을 것이다. The world is rapidly changing and, as a result of this, the concept of the family is gradually changing as well. In the past, blood lineage was a key element of the concept of family. However, this idea has now become more obsolete and is considered dangerous as it does not properly reflect reality. The stories and episodes pertaining family found in Buddhist scriptures show us ways to understand and help create a new concept of family, which might be relevant to our families for these days. Careful investigation brings up many useful records in this regards. First, the Buddha emphasized the principle of reciprocity, and equality among family members. Before leaving his family, the Buddha himself was the husband of a woman, the father of a child, and a member of a family with two mothers and one father. After enlightenment, the Buddha sought to bring his family towards a path of enlightenment, which emphasized love and reward for the family. The Buddha applied his experience of leading his family when he led the Buddhist Sangha. Second, the Buddha says it is very important for people to love their family. However, he warns that it is very dangerous to mistake obsession for love within the family. Third, the Buddha emphasized that the family should not be limited to physical reciprocity and bilateral relations, but instead to be friend walking to the same path (marga) who would help each other free themselves from suffering. Fourth, most great Buddhist followers of the past did not neglect to help their families gain enlightenment as the Buddha had done. Rather, these practitioners saw their family members as friends of Buddhist practice, which would allow them to be free from agony like Buddhist Sangha was. Fifth, the Buddha emphasized that Bodhisattvas and the concept of compassion are extended forms of sincere family love. People often speculate that Buddhism has little interest in the idea of the family since the Buddha ultimately left his own home and familial setting. Yet Buddhism does in fact have much interest in the family and the Buddhist view of family plays a big role in replacing the old blood lineage perception of family while establishing a proper and modern concept of family more suitable for this age.

한·중 인연신 월하노인 설화의 전개 양상 비교

전영숙(Jun, Young-suk) 한국중어중문학회 2020 中語中文學 Vol.- No.80

The purpose of this paper is to examine when the tale of matchmaker started, where it originated, and how it influenced Korea and China. The story is widely found around the world, but based on the oldest existing literature, it is presumed to have been made near the Silk Road, where Eastern and Western cultures intersected during the Tang Dynasty. The representative symbols that can be extracted from the story are an old bureaucrat from the underworld, red cord, scarring on the bride’s forehead and red circle makeupto cover the scar. In Korea, In Korean literary works, this story is found in the middle of the 16th century. And today, Koreans hang blue and red threads on the table when they hold traditional weddings. Also, the bride does her makeupon her forehead at the wedding, . In addition, a woman with Yeonji Gonji makeupappears in the Mural from tombs of the 5th Koguryo Dynasty. Historically, this tale has the greatest influence on Buddhism, followed by Taoism. It was ethics that was considered most important in society when considering marriage under the influence of Confucianism before this tale came out. So if men and women wanted to get married, they had to do it through matchmakers and in the government-designated age group. At that time, society was only interested in the relationshipbetween father and son, ancestors and offspring. Also, attention within the family was the relationshipbetween father and son, ancestors and descendants. So the couple were pushed out of the spotlight. In China, this story had a great social impact and was generally introduced during the Song Dynasty and settled as a folk religion. The origin of this story is related to Buddhist culture, but in Korea it did not attract the attention of writers in the Goryeo Dynasty, when Buddhism flourished. Rather, this story became popular in the Joseon Dynasty despite the fact that Confucianism had completely controlled society. The reason may be that during the Goryeo Dynasty, printing technology was not universalized enough for the public to read various books. It is also because the Goryeo Dynasty was more remarried than the Joseon Dynasty and encouraged by the government. Just as this folktale in China changed to folk belief, it was also worshiped as a folk belief in Korea. However, unlike China, it was regarded as a superstition and criticized by intellectuals in Korea. And the impact is still strong today. So, in Korea, this folktale was no longer worshiped as a folk belief, but remained only a marriage folklore.

기숙 공간을 활용한 외국인 유학생 문화교육 방안

전영숙(Jun Young suk) 영남대학교 중국연구센터 2010 중국과 중국학 Vol.12 No.-

Recently a lot of colleges or universities in Korea have built fine quality of dormitories. Some of them, there are lectures at downstairs, and dorm rooms at upstairs. So it becomes very convenient for students to come and go constantly between classroom and dormitory room. It is easy for students to go classroom not only at daylight but also at night. They don’t have to worry about safe problem to be late in returning dorm for night. And a growing number of foreign students are coming to Korean university or college. So we can say integrated dorm building is a hub space for cultural interchange among a lot of countries. In China, it is basically prohibited to do cultural interchange by a superintendent of a dormitory between Chinese students and foreign students. In comparison, in Western world, cultural interchange is more vigorous than China, but adhere to a noninterference policy. Korea is situated at the eastern of Asia, have accepted western culture. At the same time, Korea have kept tradition well. So the colleges and universities of Korea can take a role for a hub of western and eastern culture successively. But to do this well, it is important to manage and lead students, so it need positive intervention and development of new program by teachers.

중국 북방지역의 전통스키와 전통스키를 이용한 수렵활동

전영숙(Young-suk Jun) 아시아강원민속학회 2008 江原民俗學 Vol.22 No.-

문헌을 통해 본 중국의 눈 관련 전통 음식

전영숙(Jun Young Suk) 아시아강원민속학회 2014 아시아강원민속 Vol.28 No.-

2018년 개최 예정인 평창 동계 올림픽은 가장 대표적인 지구촌 겨울 눈 축제다. 스포츠 축제라고 해서 먹거리가 빠질 수 없을 것인데, 마침 동아시아의 음식계보 안에 눈과 관련한 것들이 있고, 그 음식에는 깊은 문화적 함의가 내포되어 있으며, 이러한 함의는 의학, 문학, 민속, 회화, 심신수양 등에서도 같은 의미를 가지고 있었다. ‘雪’의 갑골문은 ‘내리다[雨]’와 ‘깃털[羽]’이 합해진 글자로 고대인들에게는 흰빛 새가 하늘에서 내려오는 것으로 받아들여졌으며, 경건한 마음을 일으키는 대상이었다. 이러한 이미지는 지금까지도 그대로 전해져 한문 표현 중 ‘눈이 거위깃털 같다[雪似鵝毛]’라고 하며, 동사표현에서 눈의 낙하를 단순히 ‘내리다’를 사용하기보다는 ‘飛’ 즉 ‘날다’, ‘날리다’의 표현을 애용한다. 이에 따라 눈은 지상의 부중한 것을 정화시키려는 의도로 하늘이 보낸 성스러운 존재로 간주되었다. 이러한 흔적이 오늘날 우리가 사용하는 어휘에 다수 반영되어 있는데, 특히 정신작용과 관련되는 어휘에 ‘洗’보다는 ‘雪’을 사용해 왔다. 예를 들면 ‘雪憤’, ‘雪辱’, ‘雪冤’, ‘雪恥’등이 이것이다. 또 전통의학에서는 雪水를 몸속의 邪氣나 농작물의 해충을 제거하는 중요한 약재로 간주했으므로 臘雪을 저장하여 약물로 활용하고, 농업에서는 곡물 소독이나 과일, 채소 보관에 활용하였다. 음식에서 눈을 사용하는 경우에도 정화작용의 상징 의미가 들어있다. 눈을 음식에 사용한 대표적 예로 눈 찻물, 눈 매화탕[雪水梅花湯], 눈 매화죽[雪水梅花粥], 백설기[雪糕], 떡국[湯餠]을 찾아볼 수 있었다. 차는 어느 계절에나 애용되었으나, 직접 산수를 유람하면서[遊娛山水] 정신을 다스리기 어려운 겨울철에는 특히 실내에서의 정신 수양에 차가 큰 몫을 했는데, 눈 녹인 물에 달인 차를 으뜸으로 여겼다. 매화는 동지 후 陽의 첫 기운을 알리는 꽃이었기에 납설과 짝을 이루어 새해를 알리는 상서로운 조짐의 상징이었다. 따라서 앞으로 겨울 음식으로 매화를 활용한 각종 음식 개발도 의미 있는 일이라고 생각한다. 재료에 매화를 넣어도 좋고 시각적으로 접시 위에 전통 회화에서의 매화꽃이나 설중매를 구현해 낸다면 우리민족의 선비문화를 알리는 의미도 있을 것이다. 백설기와 떡국도 이것들을 섭취함으로써 부정한 것을 씻어낸다는 함의가 담겨 있었으며, 이러한 함의의 역사적 연원이 매우 오래된 것임을 알 수 있다. In Jia Guwen hieroglyphics, ‘雪’ is combined ‘雨’ with ‘羽’, is means a white bird fly down with wings. Maybe ancient people thought these white wings cover over ground, then this ground can purify corruption. Still now we can find out these purify image of snow through literary expression, traditional East Asian medicine, some vocabularies, and some folk foods. In literary expression, people still say that ‘snow like goose feather[雪似鵝毛]’, and about purification vocabularies of mental people use ‘雪憤’, ‘雪辱’, ‘雪冤’, ‘雪恥’ etc. In traditional East Asian medicine, ‘臘雪水’ was considered as cleaning effect material. So it had used for cleaning up seeds or some fruits, and even used for convulsion, epidemic, etc. Among folk food we also can find out some foods which are related to snow, Snow water for making tea was considered very important for purifying one’s mind. Wintersweet snow water soup or broth was also made for ancestral ritual ceremony or rules for one’s health during new year. At the same time steamed white rice cake and rice-cake soup were also used as folk food for ancestral ritual ceremony.

유방암 수술 환자의 추후관리를 위한 베하스[BeHaS] 프로그램이 자아존중감, 피로와 불안에 미치는 영향

김종임(Kim Jong Im),민효숙(Min Hyo Suk),박선영(Park Sun Young),김선애(Kim Sun Ae),전영숙(Jun Young Suk),임정선(Lim Joung Sun),김소현(Kim So Hyun),장일성(Chang Eil Sung) 기본간호학회 2009 기본간호학회지 Vol.16 No.3

Purpose: The purpose of the study was to identify effects of the BeHaS program on self esteem, fatigue and anxiety in postoperative care patients with breast cancer who had surgery with, chemotherapy, radiotherapy, with or without current hormone therapy. Methods: This study was a 2-group quasi-experimental research study with a pre and post test design. Fifty-four patients with breast cancer were assigned to the experimental (n=29) or control group (n=25). The BeHaS program which strengthens self esteem through support over a 90-minute period, consists of theme activity (30 minutes), education (15 minutes), group support (15 minutes) and exercise (30 minutes). The experimental group participated in the program once a week for 10 weeks, but the control group was not involved. Data were gathered from October to December, 2008 using a questionnaire with measures of self esteem, fatigue and anxiety. Data were analyzed using t-test with SPSS Win 12.0 to identify differences between the groups. Results: Self esteem was significantly increased (p= .001) and fatigue significantly decreased (p= .013) in the experimental group. But there was no significant difference in anxiety (p= .868). Conclusion: These results suggest that the BeHaS program for patients with breast cancer had beneficial effects on self esteem and fatigue.

수지요법 경험자들의 수지요법에 대한 태도와 지식

성명숙(Sung Myung Sook),김남선(Kim Nam Sun),김춘길(Kim Chun Gill),박옥순(Park Ok Soon),전영숙(Jun Young Suk),정승교(Chaung Seung Kyo),한혜실(Han Hae Sil) 한국성인간호학회 2006 성인간호학회지 Vol.18 No.1

대나무와 중국의 지식인-文同을 중심으로

田英淑 한국중국문화학회 2002 中國學論叢 Vol.14 No.-