http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
강은해(Kang Eun-Hae) 계명대학교 인문과학연구소 2010 동서인문학 Vol.0 No.43
Who is a storyteller? Professional storytellers from far away, authors, speakers or narrators in a book, pictures, films, and dances are all storytellers. In stories about the olden days told by grandfathers and grandmothers, the life of the elderly narrators is infused into the narrative. Fixed stories that resist change are accumulated and handed down from generation to generation over a long period of time. Through this process the narrators’ personalities are added to the layers of discourse, and within the stories the narrators’ own judgment and point of view may be discovered. While telling these tales, grandfathers and grandmothers put aspects of their own lives into order. Beginning with grandfathers and grandmothers telling stories about the olden days, all storytellers tell positive stories about their own lives.
『삼국유사』고승담(高僧談)의 갈등 양식과 의미 -당(唐)『속고승전(續高僧傳)』·송(宋)『송고승전(宋高僧傳)』과 비교하면서
강은해 ( Kang Eun-hae ) 한국문학이론과 비평학회 2004 한국문학이론과 비평 Vol.24 No.-
The purpose of this study was to examine the thematic elements of anecdotes about high priests in 『Samkukyusa』 in connection with literature from other countries, by comparing 『Samkukyusa』 of Korea with 『Seung Jeon』 of China. Thus, this study primarily focused on the Buddhist priests in the Shilla Dynasty such as 'Ja-jang', 'Won-kwang', 'Won-hyo', and 'Eui-sang' who were listed in 『Samkukyusa』 as well as 『Sok Goseung Jeon』 of the Tang Dynasty and 『Song Goseung Jeon』 of the Song Dynasty in China. While the four Buddhist scholar-priests of the Silla Dynasty were described to be almost ideal saints in 『Seung Jeon』 of China, 『Samkukyusa』 described them in a relatively different manner. They were still described as the highest of scholar-priests, but with some flaws. Rather than admitting their wisdom and remarkable achievements that were noted in 『Seung Jeon』 of China, 'Il-yeon' showed the high priests' flaws in the anecdotes contained in 『Samkukyusa』 while concealing the actual theme of the anecdotes, thereby overcoming their flaws. The fact that the Buddhist priests of the Silla Dynasty were praised in 『Seung Jeon』 of China resulted from the courteous point of view of Chinese priest-editors such as Tao-Hsuan (596-667) and Zanning (919-1002). 'Il-yeon', the author of 『Samkukyusa』 reorganized the anecdotes of the high priests of Silla Dynasty that was based on 『Seung Jeon』 of China which had been released earlier. The differences between 『Seung Jeon』 of China and 『Samkukyusa』 hid the true meaning of the high priests' anecdotes as intended by 『Samkukyusa』. This article described the process by which one can discover the true meaning hidden in the descriptive structure.
〈도화녀ㆍ비형랑〉 설화에 나타난 두두리(豆豆里)신앙의 지역화와 진지왕계 복권신화적 기능
강은해(Kang, Eun-hae) 한국어문학회 2013 語文學 Vol.0 No.120
The ‘Dohwanyeo Bihyeongnang’ narrative embodies both aspects of history and literature. The reason for this is, while it is a literary piece, it also strongly assumes the characteristics of oral history. The narrative reveals many historical truths that the historical narrative cannot communicate. The purpose of this study is to revisit this narrative in regard to two areas that have not been examined. The first question addresses the development of the ‘Dohwanyeo Bihyeongnang’ narrative from the traditions of the Samguk yusa and Dongguk-y?jis?ngnam and the lack of attention given to the latter’s records, the Bihyeongnang’s ontological uniqueness and folk trend. Secondly, the relationship between the Saryangbu Dohwanyeo and King Chinji as a fabled symbol has not been examined extensively and there has been a tendency to accept the interpretation that their sexual indulgence and beautiful relationship are merely male/female issues. In ancient texts, male/female problems are often times metaphors for the relationship between a conqueror and the vanquished. In Dongguk-y?jis?ngnam, Bihyeong is revealed to be a duduri. After Bihyeong, if one considers the passage “the people deeply honored the Duduri God” one can reexamine the ‘Dohwanyeo Bihyeongnang’ narrative’s structure and meaning from a different perspective. Furthermore, after the appearance of King Chinji and King Chinp‘y?ng in this narrative and within the contents of this piece, one can discover aspects of its performative and founding myth function for King Muy?l Kim Ch‘un-ch‘u who ascended to the throne for the first time as a Chin’gol through S?nd?k/Chind?k.
한국 귀화 베트남 왕자의 역사와 전설 : 고려 옹진현의 이용상 왕자
강은해(Kang Eun-Hae) 동북아시아문화학회 2011 동북아 문화연구 Vol.1 No.26
From the Middle Ages until today Korea and Vietnam have shared a relationship based on the cultural synesthesia of a common script (Chinese characters) and religion (Buddhism) that they both shared with central China and its outlying regions. Prince Ly Long Tuong was a descendant of Vietnam’s Ly dynasty who fled to Goryeo when the Ly dynasty was overthrown. Through the historical records and legends about Prince Ly in Ongjin Prefecture in Hwanghae Province, we can gain an insight into the blood ties that bound the two countries together. We can also infer the advanced state of the relationship between the two countries from the fact that a Vietnamese traditional drama also mentions Goryeo in its introduction. Through the legends and historical records related to the flight of the Vietnamese prince to Goryeo, we can realize that this was not simply an event that took place in the past with no bearing on the present. Just as Prince Ly Long Tuong went to Goryeo, Vietnamese people today are choosing to live in Korea and in this way the two nations are becoming one as they move forward into the future. Just as Prince Ly Long Tuong adapted to the Goryeo army and became a high-ranking general who drove back the Mongol forces in the past, today Korea and Vietnam are together overcoming physical impediments that threaten peace, and by communicating with each other, are embracing the common purpose of establishing a central axis for East Asia. The history and legends concerning this Vietnamese prince’s arrival in Ongjin Prefecture in Goryeo provide us with important lessons on how to actualize this common purpose.
특발성 비특이성 간질성 폐렴 18례의 임상상 및 치료반응
강은해 ( Kang Eun Hae ),정만표 ( Jeong Man Pyo ),강수정 ( Kang Su Jeong ),안창혁 ( An Chang Hyeog ),안종운 ( An Jong Un ),한정호 ( Han Jeong Ho ),이경수 ( Lee Gyeong Su ),임시영 ( Im Si Yeong ),서지영 ( Seo Ji Yeong ),김호중 ( Kim 대한결핵 및 호흡기학회 2000 Tuberculosis and Respiratory Diseases Vol.48 No.4
동아시아 아기장수 설화의 전승과 그 사회 교육적 의미 : 한국ㆍ일본ㆍ베트남 설화를 중심으로
강은해(Kang Eun-Hae) 동북아시아문화학회 2009 동북아 문화연구 Vol.1 No.20
By examining Korean tales of infant heroes together with similar tales from Japan and Vietnam, this study seeks to discover what the image and understanding of infant heroes in East Asian culture was and what power transmitted these tales of infant heroes over such a long period of time in each of these countries. It is these two questions that provide the focus for this study. In Japan, the tales of Momotaro and Issunboshi can he compared to Korean tales of infant heroes. And in the case of Vietnam, we can find the example of the infant hero, Jiong. What all the tales from these three different countries have in common is that all the infant heroes, while being of humble birth, possess exceptional innate gifts. The appearance tales about infant heroes was closely connected with the demands of the time when they first emerged. The people responsible for the transmission of these tales believed that it was not until the new generation represented by an infant arrived that the chaotic nature of life's reality could be overcome. The motive force which enabled the tales of infant heroes to he transmitted from generation to generation in these three East Asian countries was the power of the children who made up an important part of the audience when the tales were being narrated. The transmission of a story which has an infant child as its hero has a pedagogic significance as a social initiation rite for children who are destined to play the leading role in society in the future.