여대생의 트라우마와 자존감, 가족지지 및 갈등, 우울의 상관관계 연구

경유래,김영서,김주영,박은서,윤예은,이수진,조성온,주서희,황선영,Tsang Lok Yi,김석선,길민지 이화여자대학교 간호과학대학 2019 이화간호학회지 Vol.- No.53

Purpose: Precedent studies about the relationship between trauma and other variables was focused on children and middle aged women. This study however, aims to study the female college student population who are exposed to depression and low self-esteem from traumatic events of childhood and adolescence Methods: Using a descriptive correlation study design, 205 female college students attending female colleges were recruited. The instruments Post-traumatic Diagnostic Scale by Jacoz&Perry(1997), Self-esteem Scale by Rosenberg(1979), Family Support &Conflict Scale by Kim, and Depression Scale by Radloff(1977) were used. The questionnaires were distributed with Google Survey online. The data w re analyzed by average, standard deviation, percentage, and t-test using the SPSS/WIN 21.0 program. Results: The degree of trauma and self-esteem, family support and conflict showed negative correlation, and the degree of trauma and depression showed positive correlation. In other words, female college students with higher trauma tend to have lower self-esteem, more cognizance of family conflict, less feeling of family support, and more depression. Conclusion: This study is different in that it analyzes correlation between the degree of trauma and other variables, not the absence or frequency of trauma. This study is also meaningful as it consider the psychological changes from traumatic experience and provides the basic data for the prevention and therapeutic intervention in clinical field.

17세기 충청도 지역 장엄신 괘불화와 화승 응열

경유진 불교미술사학회 2021 불교미술사학 Vol.31 No.-

문양의 상징성을 활용한 공예 교육이 시각적 의사소통 능력 발달에 미치는 영향: 서울공예박물관을 중심으로

경유진 국립민속박물관 어린이박물관과 2022 어린이와 박물관 연구 Vol.- No.19

보은 법주사 <괘불탱>의 미술사적 특징과 채색 안료의 과학적 분석 연구

이장존,경유진,이종수,서민석 국립문화재연구원 2019 헤리티지:역사와 과학 Vol.52 No.4

Beopjusa Gwaebultaeng (Large Buddhist Painting), designated as Treasure No. 1259, was painted in 1766 andfeatured Yeorae (Buddha) at the center in the style of a single figure. It is the longest existing buddhist paintingand was created by Duhun, a painter who was representative of 18th century Korean artists. His other remainingwork is Seokgayeorae Gwaebultaeng (1767) in Tongdosa Temple. Considering their same iconography, they areassumed to have used the same underdrawing. Duhun had a superb ability to maintain a consistent underdrawing,while most painters changed theirs within a year. The Beopjusa painting carries significance because it was not onlypainted earlier than the one in Tongdosa, but also indicates possible relevance to the royal family through its records. Beopjusa Temple is also the site of Seonhuigung Wondang, a shrine housing the spirit tablet of Lady Yi Youngbin,also known as Lady Seonhui. Having been built only a year before Beopjusa Gwaebultaeng was painted, it served asa basis for the presumption that it has a connection to the royal family. In particular, a group of unmarried womenis noticeable in the record of Beopjusa painting. The names of some people, including Ms. Lee, born in the yearof Gyengjin, are recorded on the Bonginsa Temple Building, the construction of which Lady Yi Youngbin andPrincess Hwawan donated money to. In this regard, they are probably court ladies related to Lady Yi Youngbin. Theconnection of Beopjusa Gwaebultaeng with the royal family is also verified by a prayer at the bottom of the painting,reading “JusangJusamJeonhaSumanse (主上主三殿下壽萬歲, May the king live forever).”While looking into the historical characteristics of this art, this study took an approach based on scientificanalysis. Damages to Beopjusa Gwaebultaeng include: bending, folding, wrinkles, stains due to moisture, pigmentspalling, point-shaped pigment spalling, and pigment penetration to the lining paper at the back. According to theresults of an analysis of the painting pigments, white lead was used as a white pigment, while an ink stick and indigowere used for black. For red, cinnabar and minium were used independently or were combined. For purple, organicpigments seem to have been used. For yellow, white lead and gamboge were mixed, or gamboge was painted overwhite lead, and gold foil was adopted for storage. As a green pigment, atacamite or a mixture of atacamite andmalachite was used. Azurite and smalt were used separately or together as blue pigments.

과학적 분석에 의한 은해사 괘불탱의 상태 및 재료 해석

이은우,경유진,윤지현,권윤미,송정원,서민석,이장존 한국문화재보존과학회 2019 보존과학회지 Vol.35 No.6

본 연구는 은해사에 소장되어 있는 보물 제1270호 은해사 괘불탱에 대한 과학적 조사와 분석을 실시하여 보존 상태, 재질 및 채색 안료 등에 대한 성격과 특징을 해석하고자 하였다. 대상의 미술사적 배경을 짚어보고 보존적 측면의 상태조사 및 안료 색상별 재료적 특성을 알기위한 분석을 실시하였다. 그 결과 연백, 연단, 활석, 진사, 석황, 금, 녹염동광, 공작석, 회청 등의 무기안료와 먹 등의 유기염료를 사용하여 다채로운 색을 구현한 것으로 확인되었다. 바탕화면은 조선시대 불화의 재료로 흔치 않은 초(綃)를 사용한 것으로 확인되었다. 또한 백색 채색층은 여러 종류의 백색계열의 안료를 사용한 형태로 이는 괘불탱 백색 채색으로는 드문 사례라 할 수 있다. This study aimed to analyze the nature and characteristics of the preserved state, materials, and colored pigments of a Buddhist painting of Eunhaesa temple(gwaebultaeng), which is Treasure No. 1270 of Korea, through scientific investigation and analysis. Based on the historical background of the subject, the study investigated the aspects of conservation and analyzed the material characteristics of each pigment in the painting. Results indicate that various colors were created using inorganic pigments such as white lead, minium, cinnabar, orpiment, gold, atacamite, malachite, and smalt and using organic pigments such as black and indigo. The Eunhaesa painting used “cho” as a material for wallpaper, which was unusual during the Joseon period. In addition, a white layer was formed using various white pigments, which was also rare during this period.

唐代的狐神崇拜与火祆教

谷更有(Gu geng-you) 한국외국어대학교 역사문화연구소 2009 역사문화연구 Vol.34 No.-

당대의 속언에 “구미호가 없으면 촌락이 되지 않는다”고 하였는데 이는 唐代의 민중들이 “여우 신” 숭배의 중요한 표현이다. 여기에서 “여우 신”은 일반적인 의미에서의 여우의 신과는 다르고 당시에 조로아스터교가 유행했던 점과 상관이 잇기때문에 이러한 “여우신”은 마땅히 胡神이 된다. 唐代의 “여구 신” 숭배는 민간신앙이 다원화 되엇다는 것을 보여주며 그것은 中古时代에 향촌에서 거주하는 백성들의 주거방식이 촌락화 된 이후에 민중들의 신앙체계에 큰 변화가 있었음을 보여준다. 唐代에 촌락화의 가장 큰 특징은 법으로 향촌에 거주하는 백성들의 “村居” 방식을 허가한다는 것이다. 村落化 된 이후에 村民들의 신앙은 다원화된 모습을 보였다. 기존의 精英文化와 일치하는 儒､道､佛의 信仰이 있고, 또 대중문화의 성격이 섞인 각종 미신적인 다신교 신앙이 있었다. 조로아스터교의 신비적인 변신술로 인하여 민중들이 숭배하는 “여우 신” 숭배는 배가되었던 것이 그중 하나이다. 동시에 여러 가지 胡化의 색채를 띤 “百戏와 散乐” 등도 이때의 민간에서 즐겨하는 오락이 되었다. 민간신앙의 胡化는 통치자들이 많이 경계심을 유발시켰다. 당 왕조가 건립되면서부터 정치적으로 안정시키기 위해서 의식적으로 사회에 대한 통제력을 강화하였다. 한편으로는 村坊制를 확립하여 제도적인 규범으로 성시 특히 촌락에 대하여 관리하였고, 다른 한편으로는 의식형태의 측면에서 민중들의 사상에 대한 통제를 강화하였는데 당대 초기에 어떤 사람이 散乐의 전파를 금지하였던 것이 그 시초이다. 그러나 그 효과는 그리 길지 않았다. 그 원인을 보면 민중들의 신앙에 존재하는 환경이 어떠한 변화도 없는 상태에서 외부의 역량이 간섭하는 것은 근본적으로 제거하는 작용을 일으키기 어렵다. 隋唐시대를 지나면서 관거를 통하여 관리를 선발하는 제도가 시행되면서 문화중심의 도시화는 피할 수가 없어서 촌락은 갈수록 정치와 문화의 변두리가 되었다. 문화수준이 비교적 낮은 촌락의 민중들은 갈수록 저속한 문화를 번성하도록 받아들이는 사회의 기초가 되었다. 村落과 이른바 精英 혹은 精英文化가 갈수록 멀어졌지만 小农经济를 기초로 하는 역대의 정권들은 农民과 촌락에 대한 통제력은 전혀 게을리하지 않았다. 농민들의 부담이 가중되지만 생존의 안전은 도리어 보장을 받을 수가 없었다. 그들의 精神은 오직 신령에 기탁만 하고 문화적으로는 통속과 실용을 추구하였다. 페르시아의 조로아스터교에서 나와서 당대에는 점차 실용적인 祆教가 되었다. 촌락에 이르러 더욱 직접적인 禁咒와 변환술을 보여주었다. The proverb of the Tang said “no fox spirit, no village”, the important embodiment of this proverb is “the fox god worship” in the Tang dynasty people. This “fox god” is the different from general sense, but have relation to the Huo Xian Jiao(Zoroastrianism)on the popular at that time, the “fox god” is “Hu god actually. The “fox god”worship of Tang dynasty, is the important impress about the folk belief pluralism and it reflects the important changes of the folk belief systems after the rural residents living way to turn into villagerialize in the middle ages. The villagezation of the tang dynasty outstanding behaviours is that the law approve “village” way for the rural residents. After the villagzation, the villagers beliefs present to multivariantion. Not only have some beliefs that are considered consilient to some elite culture,for exemple, Confucianism, Taoism and Buddhism, but also have polytheism faith which reflect characteristics of mass culture and mix various of superstitious. These include “fox god” worship widespreading common people cause Zoroastrianism’s mysterious magic. Meanwhile ,something with “Hu” character, such as the “BaiXi and SanYue”, is becoming entertainment fashion in the folk. The changed of people’s belief with “Hu” character, which aroused high vigilance of the government. Tang government brought order out of chaos and consciously reinforced to control over society when Tang dynasty had been established. On one hand established “Village Administrative System”, normatively managed to urbia and especial village at institution; on the other hand tried to control people’s thinking from ideology. That inchoation would be someone suggested to prohibit spreading of San Yue at Tang dynasty beginging. But its effect perhaps only was short-term. Tracing it to its cause, external force intervening impossible contributed to eliminate fundamentally, if envrionment of belief among people had no changed. Implement of imperial examinations institution inescapability leaded to urbanization of cultural center, and, villages were more and more in the trend verge of politics and culture. So, the people with low standard of culture became societal foundation to grow and receive pulp culture. Villages had more and more differences between so-called elite and elite culture,but past dynasties regimes based on small peasant economy had no nonfeasance control. Burden of peasant became heavy, however, their security of life had not ensured still. So their spiritual entrusting only was gods, cultural pursuing only was earthliness and practice, security appeal became common village culture.At Tang dynasty, more practical Xian Jiao spreading in villages, originating from Persia Zoroastrianism, became straight cantrip and magic. The Xian Jiao culture more and more instead of “Xian Jiao”acted religion self. At this background, the religion culture as people’s belief would not be abolished, even though the government could abolish one religion by political way. With Tang Wu-zong “Huichang Suppression”, the Xian Jiao was attacked aslo, but according to Song and Yuan dynasty data, Xian Jiao was still worshiped by people at that time, even founded details about Xian Jiao in Chinese folk before 1949.

唐代村落化與狐神崇拜

谷更有(Gu Gengyou) 경북대학교 아시아연구소 2011 아시아연구 Vol.- No.15

都市에서 村落에 이르기까지 鄕野居民의 거주 방식의 변화는 중국이 上古에서 中古에 이르는 사회 변혁기의 중요한 특징 중의 하나이다. "城狐"·"社鼠" 현상은 이와 같은 사회 변화의 주요한 표현으로서, 이것은 "都市國家" 해체의 정보를 갖고 있을 뿐만 아니라, 당시 "城社一體"의 신앙 체계의 붕괴 사실을 내포하고 있다. "城狐社鼠"의 社會背景과 의의를 해석하고, 다시 上古에서 中古에 이르는 村落化 과정을 연계하고, 이와 밀접한 관계가 있는 민간신앙의 다원화, 특히 唐初의 전형적인 "狐神崇拜"는 村落化와 胡化 및 政府政治와 이에 대한 반응 등 여러 문제를 반영하고 있다. 唐諺 중의 "無狐魅, 不成村"은 唐代 민중들이 "狐神"을 숭배하는 중요한 징표이다. 여기서 지칭하는 "狐神"은 일반적인 狐神과는 달리 당시에 火祅敎의 유행과 관련이 있다. 이 "狐神"은 당연히 胡神이다. 唐代의 "狐神" 숭배는 민간신앙 다원화의 重要한 標識이기도 하다. 이것은 中古時代 鄕野居民 居住方式의 村落化 이후, 民衆 信仰體系의 重要한 변화를 반영하고 있다. 이것과 서로 결합하여, 唐 政權은 "城鄕分立"의 실제에서 출발하였을 뿐만 아니라 "村坊制"의 정치 방식을 취하여 意識形態 측면에서 사상 통제를 강화하고자 하였던 것이다. It was that the change of the life-style among the countrified people, from cities to villages, was the one of significant features respecting social transformation from remote ages through mediaeval times in China. The important expression of the social transition was exactly the phenomenon about "foxes in the city walls" and "rats on the altars". It implied not only the messages of "metropolis" breaking, but also the worship of "incorporate cities-societies" disintegrating. Social significance about "foxes in the city walls" and "rats on the altars", the change of villages from remote ages through mediaeval times, polybasic popular worship, and especially typical "worship of Fox Goddess" in the beginning of Tang Dynasty, all these could automatic lead to a series of questions, including the change of villages, the Hu tendency, and the government's reactions on these. "No fox, no village", a proverb in Tang, was the important expression about the popular worship on "Fox Doddess". This was differ from general fox goddess, but related to the popular Zoroastrianism in that time, and this could be the God of Hu. The worship of "Fox Goddess" in Tang was the important expression on polybasic popular worship. It reflected the important change in the system of the popular worship, after the change of the life-style among the countrified people in mediaeval times. According with it, the Tang government started from the reality "discrete cities-villages", adopted "villages-streets" as political style, and enhanced control on thought from ideology of people.

自動車 Lease의 現況과 活性化 方案

崔景有 慶北大學校 經營大學院 1996 最高經營者課程 論文集 Vol.- No.24

唐代的狐神崇拜与火祆教

곡경유 한국외국어대학교(글로벌캠퍼스) 역사문화연구소 2009 역사문화연구 Vol.34 No.-

당대의 속언에 “구미호가 없으면 촌락이 되지 않는다”고 하였는데 이는 唐代의 민중들이 “여우 신” 숭배의 중요한 표현이다. 여기에서 “여우 신”은 일반적인 의미에서의 여우의 신과는 다르고 당시에 조로아스터교가 유행했던 점과 상관이 잇기 때문에 이러한 “여우신”은 마땅히 胡神이 된다. 唐代의 “여구 신” 숭배는 민간신앙이 다원화 되엇다는 것을 보여주며 그것은 中古时代에 향촌에서 거주하는 백성들의 주거방식이 촌락화 된 이후에 민중들의 신앙체계에 큰 변화가 있었음을 보여준다. 唐代에 촌락화의 가장 큰 특징은 법으로 향촌에 거주하는 백성들의 “村居” 방식을 허가한다는 것이다. 村落化 된 이후에 村民들의 신앙은 다원화된 모습을 보였다. 기존의 精英文化와 일치하는 儒、道、佛의 信仰이 있고, 또 대중문화의 성격이 섞인 각종 미신적인 다신교 신앙이 있었다. 조로아스터교의 신비적인 변신술로 인하여 민중들이 숭배하는 “여우 신” 숭배는 배가되었던 것이 그중 하나이다. 동시에 여러 가지 胡化의 색채를 띤 “百戏와 散乐” 등도 이때의 민간에서 즐겨하는 오락이 되었다. 민간신앙의 胡化는 통치자들이 많이 경계심을 유발시켰다. 당 왕조가 건립되면서부터 정치적으로 안정시키기 위해서 의식적으로 사회에 대한 통제력을 강화하였다. 한편으로는 村坊制를 확립하여 제도적인 규범으로 성시 특히 촌락에 대하여 관리하였고, 다른 한편으로는 의식형태의 측면에서 민중들의 사상에 대한 통제를 강화하였는데 당대 초기에 어떤 사람이 散乐의 전파를 금지하였던 것이 그 시초이다. 그러나 그 효과는 그리 길지 않았다. 그 원인을 보면 민중들의 신앙에 존재하는 환경이 어떠한 변화도 없는 상태에서 외부의 역량이 간섭하는 것은 근본적으로 제거하는 작용을 일으키기 어렵다. 隋唐시대를 지나면서 관거를 통하여 관리를 선발하는 제도가 시행되면서 문화중심의 도시화는 피할 수가 없어서 촌락은 갈수록 정치와 문화의 변두리가 되었다. 문화수준이 비교적 낮은 촌락의 민중들은 갈수록 저속한 문화를 번성하도록 받아들이는 사회의 기초가 되었다. 村落과 이른바 精英 혹은 精英文化가 갈수록 멀어졌지만 小农经济를 기초로 하는 역대의 정권들은 农民과 촌락에 대한 통제력은 전혀 게을리하지 않았다. 농민들의 부담이 가중되지만 생존의 안전은 도리어 보장을 받을 수가 없었다. 그들의 精神은 오직 신령에 기탁만 하고 문화적으로는 통속과 실용을 추구하였다. 페르시아의 조로아스터교에서 나와서 당대에는 점차 실용적인 祆教가 되었다. 촌락에 이르러 더욱 직접적인 禁咒와 변환술을 보여주었다. The proverb of the Tang said “no fox spirit, no village”, the important embodiment of this proverb is “the fox god worship” in the Tang dynasty people. This “fox god” is the different from general sense, but have relation to the Huo Xian Jiao(Zoroastrianism)on the popular at that time, the “fox god” is “Hu god”actually. The “fox god” worship of Tang dynasty, is the important impress about the folk belief pluralism and it reflects the important changes of the folk belief systems after the rural residents living way to turn into villagerialize in the middle ages. The villagezation of the tang dynasty outstanding behaviours is that the law approve “village” way for the rural residents. After the villagzation, the villagers beliefs present to multivariantion. Not only have some beliefs that are considered consilient to some elite culture,for exemple, Confucianism, Taoism and Buddhism, but also have polytheism faith which reflect characteristics of mass culture and mix various of superstitious. These include “fox god” worship widespreading common people cause Zoroastrianism’s mysterious magic. Meanwhile ,something with “Hu” character, such as the “BaiXi and SanYue”, is becoming entertainment fashion in the folk. The changed of people’s belief with “Hu” character, which aroused high vigilance of the government. Tang government brought order out of chaos and consciously reinforced to control over society when Tang dynasty had been established. On one hand established “Village Administrative System”, normatively managed to urbia and especial village at institution; on the other hand tried to control people’s thinking from ideology. That inchoation would be someone suggested to prohibit spreading of San Yue at Tang dynasty beginging. But its effect perhaps only was short-term. Tracing it to its cause, external force intervening impossible contributed to eliminate fundamentally, if envrionment of belief among people had no changed. Implement of imperial examinations institution inescapability leaded to urbanization of cultural center, and, villages were more and more in the trend verge of politics and culture. So, the people with low standard of culture became societal foundation to grow and receive pulp culture. Villages had more and more differences between so-called elite and elite culture,but past dynasties regimes based on small peasant economy had no nonfeasance control. Burden of peasant became heavy, however, their security of life had not ensured still. So their spiritual entrusting only was gods, cultural pursuing only was earthliness and practice, security appeal became common village culture.At Tang dynasty, more practical Xian Jiao spreading in villages, originating from Persia Zoroastrianism, became straight cantrip and magic. The Xian Jiao culture more and more instead of “Xian Jiao”acted religion self. At this background, the religion culture as people’s belief would not be abolished, even though the government could abolish one religion by political way. With Tang Wu-zong “Huichang Suppression”, the Xian Jiao was attacked aslo, but according to Song and Yuan dynasty data, Xian Jiao was still worshiped by people at that time, even founded details about Xian Jiao in Chinese folk before 1949.

영남문집해제 : 낙음집

도경유 영남대학교 민족문화연구소 1988 민족문화연구소 자료총서 Vol.4 No.-