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      • KCI등재

        만구와(晩求窩) 김진구(金鎭龜)의 제주유배문학 소고

        김새미오 ( Kim Saemio ) 근역한문학회 2016 한문학논집 Vol.45 No.-

        This paper looks at the life of Manguwa Kim Jin-Kwi and his literature formed during his exile to Jeju Island. Manguwa, a member of Noron political group, was punished and exiled to Jeju Island. The punishment was made due to his involvement in persecuting the members of Namin political group during the period of King Sukjong when the political debates between Noron and Namin were severely made. During that period, Manguwa was exiled to Jeju Island, his brothers Kim Jin-Kyu and Kim Jin-Seo were to Gwoje-Do and Jin-do respectively; and his uncle Kim Man-Joong to Namhae-Do. The anthology of Manguwa, titled Manguwa Bukunyumun (晩求窩府君遺文), is located at the library of Chungnam National University. Of the anthology, this paper focuses upon the collection of poetry literature, Dochanillok (島竄日錄) and examines the change in Manguwa`s consciousness flow along the times. The very first emotional response found in Manguwa after the punishment of exile to Jeju Island relates to separation from his family members, friends, and colleagues in the mainland of Chosun. While Manguwa expressed sorry feelings towards family members, he showed a sentiment of self-courage to friends and colleagues. However, it is insecure feeling that runs deep through in his emotions. Manguwa was totally isolated after exiled to Jeju Island and intensive solitude feelings were grounded in his mentality, which was different from the separation he felt when coming down to Jeju Island. Separation is made possible at least with the interrelationships with counterparts, whereas solitude is made totally alone without counterparts. His solitude was exacerbated with the events of his mother`s birthday, his uncle`s death and some other small and big things happened to his family members. However, it is far from that Manguwa only fell down to desperation in the land of exile, Jeju Island. He looked his exiled situation in the face and perceived himself with a critical insight. Forming friendships with the intellectuals of Jeju Island, educating them, and considering the ordinary people of Jeju Island with loving minds were all made possible with the interactions of other individuals in Jeju Island. What enables Manguwa to form relationships with people in Jeju Island is his renewed perceptions about himself. The change in his perceptions about himself became an energy to create new self and to overcome the downturn by the punishment of exile to Jeju Island.

      • KCI등재

        제주유배시사 귤회(橘會)연구

        김새미오 ( Saemio Kim ) 한국한문학회 2015 한국한문학연구 Vol.0 No.57

        This paper reports to the academy the existence of Gyulhoe(橘會), the literature circle of exiles to Jeju. During the Choson period, Jeju Island was a place to which exiles were sent from the mainland as a compromised means of extreme punishment. It can be considered unique and interesting that the exiles to Jeju gathered together and enjoyed the exchange of poems by forming a circle. we can point out three things that are instrumental on the surface to form a circle of Gyulhoe: first, Jeju attracted a lot more numbers of exiles than ever before in those days; second, those exiled were acquainted to each other in Hanyang(the name referring to the capital city during the Choson period) before transmittal to Jeju as a punished convict; third, released from prisons in Jeju, they formed a residential place nearby to each other and their psychological conformity driven by their being charged to the same place at the same period enabled them to form a circle. Lastly, admirations among Jeju Islanders for intellectuals contributed to the formation of the circle. For another factors that enable the circling, we can consider three factors. First, government officials sent from the central government in Hanyang allowed more or less the activities of the circle. Second, the well established experience of exiles during the Choson period is also an important factor. Third, the appearance of engined boats made it possible for trips from the mainland to Jeju Island to be easy. Kim Yun-Shik(金允植), Lee Yong-Ho(李容鎬), and Jeong Byoung-Jo(鄭 丙朝) were the major figures who led the circle. Their circle passed through three different stages. In the first stage, Lee Yong-Ho was the key figure; and later in the second and third stage, Kim Yun-Shik led the circle. The death of Lee Seung-Oh who were exiled and moved to Jeju with Kim Yun-Shik was the defining event by which the second and the third stages were divided. The circle led by the central figure Lee Yong- Ho was strongly supported by Lee Byoung-Hui, the governor of Jeju at that time. As Lee Byoung Hui was exempted from his post taking a responsibility for the Uprising of Bang Seong-Chil, the leadership of the circle was transferred to Kim Yun-Shik. Kim Yun-Shik renewed a circle with the name of Gulwonajip(橘園雅集) under which exiles from the mainland and Jeju native literature practitioners gathered together. It is a meaningful turn in that it covers the members from the circle led by Lee Yong-Ho. The Kim Yun-Shik leading circle saw the end when exiles turned out to be involved in the Uprising of Lee Jae-Soo and this resulted in dissolutions in the networks of exiles in Jeju.

      • KCI등재

        구한말 제주 지식인 심재(心齋) 金錫翼의 시문학 고(考)

        김새미오 ( Saemio Kim ) 온지학회 2016 溫知論叢 Vol.0 No.48

        본고는 구한말 제주지식인 심재 김석익(1885-1956)의 시문학을 분석한 논문이다. 심재는 제주도에서 태어났고, 전라도 장성에 있는 부해 안병택을 찾아가 배웠으며, 함경도지역은 물론 일본까지 왕래한 바 있다. 이런 삶의 역정은 이전 제주도 문인들에게서는 찾아보기 힘든 모습이며, 그의 문학에는 이런 그의 삶이 그대로 녹아 있었음을 확인할 수 있었다. 심재의 문학관에서는 첫째, 작가의 처신과 문학의 관계에서 작가의문제에 보다 주목했다는 점, 둘째, 중국시와 한국시를 분리해서 인식하고 있었다는 점을 확인했다. 중국시에 대해서 심재는 한시의 형성과정을 집중적으로 살펴보았고, 한국시에 대해서는 인물을 중심으로 정리하였다. 이는 비록 나라가 망했지만, 조선이 문화적으로 훌륭한 나라였음을 후세에 전하려는 의도였다. 또한 제주 문학에 관한 많은 자료들로 심재의 문학적 가치를 짐작할 수 있었다. 심재의 시문학은 “돌아봄”으로 정리할 수 있고, 본고에서는 이를 사람과 공간의 두 가지 축으로 살펴보았다. 심재가 집중한 인물은 일제강점기라는 민족적 수난기에도 자신만의 지조를 지키며 항일운동에 매진했던 인물군이었다. 이는 그의 문학론과도 직접적으로 연결되는 부분이었다. 심재는 함경도 지역을 다니면서 자신의 감정을 풀어내었다. 그가 함경도까지 유람할 수 있었던 것은 일제강점기가 되면서, 제주도가 폐쇄적인 공간에서 열린 공간으로 변화했기 때문이었다. 그의 시에 드러나는 주제적 양상은 항일의지로 집약할 수 있었다. 이는 ‘송사 기우만-부해 안병택’으로 이어지는 노사학맥의 항일의식을 계승한 측면이 있다. 이런 그의 모습은 시대의 지식인으로서의 모습도 읽을 수 있었다. This paper analyzes the poem literature of Shimjae Kim Seok-Ik (1885-1956), an intellectual who was born in Jeju Island in the late 19th century of Korea when the country was doomed to be taken over by Japanese power. Shimjae was born in Jeju but he moved extensively during his lifetime. He visited Ahn Byung-Taek in Changseong, Jeon-ra Province in order to learn from him; and further travelled the areas of Hamgyung-Do (the north part of Korea) and Japan as well. The extensive movement for academic and travel causes through the life course was unique to him, which was not found in the previous generations of Jeju Island born intellectuals. And his literature works all present such life trajectory that is full of adventure. Shimjae’s poem literature tells us the following points. Firstly, as for writers’ attitudes to life and literature, Shimjae highlighted more the former than the latter. Secondly, Shimjae perceived Chinese poems and Korean poems as a separate, independent unit. As for Chinese poems, he focused upon its process to be formed; whereas as for Korean poems, poets are the main focus. It is supposed that by considering Chinese and Korean poems separately and leaving the legacies of Chosun’s poems behind, Shimjae was intended to get the next generations to know that Chosun was a great country with cultural heritage despite its perish to be gone under Japanese rule. Again, with that very act of perceiving Chinese and Korean poems as a separate unit, he paved the way to establish the basis upon which the literature records of Jeju-do were able to be arranged into a coherent form. The key idea presented in the poem literature of Shimjae Kim-Seok Ik is “reflection”. This paper studied Shimjae’s poems with the two key words of people and places. The main idea that is presented in his poems is fighting spirit against Japanese Occupation. The people that Shimaje paid attention to are those who persisted one’s fighting spirit during the period of the Occupation (1910-1945) and carried on an independence movement against it. Shimjae expressed his emotions by travelling around the region of Hamgyung-do. Jeju-do turned to be an open space from a closed one during Japanese Occupation, which allowed him to travel further to the mainland out of Jeju. The poems of Shimjae suggest that he continued pondering with a bitter feeling over the independence of nation; and over how to overcome the painful lives of ordinary people in Korea. This shows us that the struggling, fighting consciousness against Japanese rule comes all through the Nosa literature school that includes Songsa Ki Woo-Man and Boohae Ahn Byoung-Taek. Also, this indicates that those intellectuals did not turn around from the social issues that face their generations. This paper tried to analyze the literature of Shimjae in a great detail. Further studies that research not only Shimjae but also Jeju-do are expected to come forward in order to reach to the deepen and better understanding of them.

      • KCI등재

        부해(浮海) 안병택(安秉宅)의 문학관과 한시 소고

        김새미오 ( Saemio Kim ) 영주어문학회 2015 영주어문 Vol.29 No.-

        This paper analyzed Boohae Ahn Byoung-Taek``s perspectives upon literature and his Chinese literary poems. Born in Chocheon, Jeju Island (South Korea), Boohae Ahn Byeong-Taek first studied with his master Nosa Ki Jeong-Jin (蘆沙奇正鎭), and afterwards with another master, Songsa Ki Jeong-Man (松沙奇宇萬). He can be considered unique in his pursuing an academic career in the mainland Korea by moving away from his hometown Jeju Island, a remote and closed space. Boohae pursued freedom and uniqueness in literature through which, he believed, he can become himself as a fully achieved one. It is clearness and curtness that Boohae pursued in his literary styles, which is deemed to be taught almost by Nosa Ki Jeong-Jin. Boohae believed that literary expressions should be relevant to places and characters, and concrete and correct, which is the only way to fit in a form. Also, while Boohae considered important the coherent styles in literature, he also believed that writing spirits that are not suppressed equally matter. He considered important soft and flexible styles in expressions so that lingering beauty and gentleness can be remained. Subjects that are clearly visible in his poems is nostalgia for his hometown Jeju and strong willpower for independence from the Japan``s occupation, whose feelings are intrinsically related to his being an outsider. To Boohae, his hometown Jeju is like the place where he cannot leave even if being away; and where he cannot return even if being missed all the time. This paradoxical duality of the place Jeju presenting to him deepened his nostalgic mentality. What is more, the difficult social situation in Korea at that time in which Donghak civil uprising, the Japan``s Occupation, and Boohae``s own health problems under poverty further added to his deepened nostalgic feelings for home. After all, this emotional expressions of difficulty can be read as reflecting his existence as an outsider. Even though his master Ki Woo-Man was not involved in Boohae``s fighting against the Japan``s occupation, Boohae followed the master in his practicing literary activities. What deserves our attention to pay is that his spirit following his master in practicing literary activities was realized in the very place, his hometown Jeju Island. As well, Jeju Island``s independence movement against the Japan``s occupation was maintained through the generations of the academic lineage that includes Ahn Byoung-Taek himself and his masters, Ki Jeong-Jin (奇正鎭) and Ki Woo-Man (奇宇萬).

      • KCI등재

        연천 홍석주의 고증학 비판양상과 그 의미

        김새미오 ( Saemio Kim ) 근역한문학회 2011 한문학논집 Vol.32 No.-

        The time period in which Yeon Cheon Hong Seok-Joo was exercising his scholarly activity has seen the heavy inflow of Kho Jeung Science. This paper analysed how Yeon Cheon perceived the thoughts coming from overseas; and how he responded to it; and what implications Yeon Cheon`s academic style represented and the limits of it involved in it. Yeon Cheon learned Kho Jeung Science through reading books, and the discipline of Jeong Cho was a base for it. Yeon Cheon maintained his critical perspective on Kho Jeung Science(考證學). He criticized science style, practicability, and attitude involved in doing science that consist of Kho Jeung Science. The critique of Kho Jeung Science by Yeon Cheon was for securing Seongri Science. In this reason Yeon Cheon criticized Kho Jeung Science while marking the science style and practicability of Seong Ri Science. Yeon Cheon thought that the beginning of Kho Jeung came from Yang Myoung Science(陽明學); and therefore corrected the problems found in Yang Myoung Science. This is consistent with Dong Rim School(東林學派) and Dong Seong School(桐城派) of China. This kind of orientation was also found in other scholars; therefore it can be said a common trend in the late period of Cho-Sun. However, the fact that the critique of Kho Jeong by Yeong Cheon was made in an assumption of Seong Ri being better discipline suggests a limitation itself. Also Yeon Cheon accepted Kho Jeung Science partly but at the same time he ignored it in order to advocate Seong-Ri Science. It can be also said his limitation in his academic style.

      • KCI등재

        성호 이익의 논어질서 판본에 대한 일고

        김새미오(Kim Saemio) 한림대학교 태동고전연구소 2013 泰東古典硏究 Vol.30 No.-

        본고는 7종의 논어질서를 중심으로 그 특징과 의미를 살펴보았다. 현재 성호 이익의 논어질서는 성호기념관에 2종, 국립중앙도서관에 2종(성호질 서, 칠경질서), 한국국학진흥원에 2종(화경당본, 학사종택본), 서울대학교 규장각에 1종이 확인된다. 이 중에서 성호기념관 2종이 가장 선본이며, 시대 적으로도 앞선 것을 확인하였다. 국립중앙도서관 칠경질서와 한국국학진흥원 화경당본, 학사종택본은 같은 계열의 논어질서로 판단된다. 이들의 필사 순서를 추정해보면 다음과 같다. (논어질서 수고본)→ (논어질서 초본)→ 성호기념관본2종→ 칠경질서→ 화경당본·학사종택본 국립중앙도서관 성호질서와 서울대학교 규장각본은 그 체제가 다른 것과는 현격하게 달라, 추후의 논의를 필요로 한다. The paper examined characters and meanings of seven volumes of the Analects of Confucius written by Seongho Yi Ik. Seongho Yi Ik’s Analects of Confucius is identified to be held by the following institutions: two volumes at the memorial hall of Seongho Yi Ik; two volumes at National Library of Korea; two volumes at Academy of Korean Studies; and one volume at Seoul National University’s Kyujangkak (Royal Library of Chosun Dynasty in a latter period). Of these, the two volumes obtained by the memorial hall of Seongho Yi Ik is identified the very first version in terms of its publication year. Those volumes held by National Library of Korea and Academy of Korean Studies are considered as a copy version. It is presumed that the seven volumes of Seongho Yi Ik’s Analects of Confucius was copied in handwriting in the following order of time: Original manuscript Analects of Confucius by Seongho Yi Ik; First draft of interpretation of Analects of Confucius; the two volumes held in the memorial hall of Seongho Yi Ik; one volume (haksajong taekbon) held in Academy of Korean Studies. The volume obtained by National Library of Korea and the one by Seoul National University’s Royal Library differ significantly from other volumes in its styles; therefore a further study is necessary to define the difference.

      • KCI등재

        『李元鎭_耽羅誌』의 의미와 가치에 대하여

        김새미오 ( Kim¸ Saemio ) 성균관대학교 대동문화연구원 2020 大東文化硏究 Vol.112 No.-

        본고는 『이원진_탐라지』의 형성과정과 여러 판본 등을 정리하면서 이 책의 의미와 가치를 규명한 글이다. 『이원진_탐라지』 이전의 지리지로는 『고려사』, 『세종실록지리지』, 『신증동국여지승람』을 중심으로 살펴보았다. 이를 통해 『이원진_탐라지』는 형식과 내용면에서 이전의 관찬지리지의 직간접적으로 영향이 있었음을 밝혔다. 형식면에서 『이원진_탐라지』는 『신증동국여지승람』과의 밀접한 관련성을 확인할 수 있었다. 내용면에서는 『신증동국여지승람』보다 훨씬 풍부하고 세밀한 내용을 담았다. 이는 실제적인 조사과정과 실증적인 그의 저술태도에서 비롯한 것이었다. 특히 제주지식인이었던 고홍진의 교감을 거쳐 보다 정확하고 세밀한 정보를 얻었고, 이를 통해 당시의 기준문헌으로 자리할 수 있었다. 『이원진_탐라지』는 목판으로 만들어졌다. 초판본은 화재에 소실된 것으로 보이며, 박장복 목사 때에 重刊한 것으로 생각된다. 이는 「瀛州抱橘歌」가 있는 『이원진_탐라지』를 통해 확인할 수 있었다. 이런 목판본 『이원진_탐라지』를 통해 본토에는 제주에 대한 많은 정보가 전달되었다. 제주에 대한 뜨거운 관심은 『이원진_탐라지』를 적은 필사본과 『탐라지략』을 통해서도 확인할 수 있었다. 그 이면에는 『이원진_탐라지』가 제주의 기준문헌으로 자리한다는 것을 알 수 있었다. 『이원진_탐라지』는 기존의 것을 수용하고, 동시에 실증적인 시각으로 접근하여 당시의 기준문헌이 되었다. 여기에 그치지 않고 이를 목판에 새겨 인쇄하여 여러 사람들이 볼 수 있게 하였다. 그리고 후대에 나오는 제주에 관한 모든 정보의 기초가 된다는 점에서 큰 의미를 지닌다고 평가할 수 있다. This paper examines the meaning and the value of Lee Won-Jin's Tamraji by studying its formation process and its diverse copies. I looked into such geographical notes as Koryosa, Sejongsilokjiriji, and Shinjungdonkukyeojiseungram, this being published proceeding to Lee Won-Jin's Tamraji. In formality and contents, Lee Won-Jin's Tamraji was proved to be influenced both directly and indirectly by the precedent geographical manuscripts compiled by government. When compared to Shinjungdonkukyeojiseungram, Lee Won-Jin's Tamraji has close links to it in formality. On the other hand, it covers informations that are much richer and more detailed. I believe that such style is made possible by his way of doing research that is practical and evidence-based. Particularly, he collected more detailed and precise information through intellectual exchange with Ko Hong-Chin, a Jeju Island's intellectual, which enables Tamraji to be a reference literature for those times. Lee Won-Jin's Tamraji was made in a woodcut, which shows that a woodcut copy was safely transferred all the way to the latter period of Chosun even in the midst of a bookstore and a Confucius shrine being flamed out. Also, it was identified that printing woodcuts were added for publication when necessary, which was confirmed with the additional woodcut of youngjupogulga in Lee Won-Jin's Tamaraji. It is presumed that much more information about Jeju became known to the people in the mainland of Korea through this woodcut copy of Lee Won-Jin's Tamaraji. A strong interest in Jeju was also identified with a handwriting manuscript of Lee Won-Jin's Tamraji and Tamrajiryak. This indicates that Lee Won-Jin's Tamraji was established as a reliable reference for Jeju. Lee Won-Jin's Tamraji arose to be a representative reference for Jeju by Lee's manner accepting previous things and at the same approaching them with a positivist perspective. His effort did not stop here; he printed them in woodcut enabling people to access it. The greatest value of Lee Won-Jin's Tamraji lies in being a prime source book for all the information about Jeju that came out later on.

      • KCI등재

        병와 이형상의 제주지방 의례정비와 음사철폐에 대한 소고

        김새미오(Kim, Saemio) 대동한문학회 2020 大東漢文學 Vol.63 No.-

        본고는 병와 이형상이 제주목사 시기에 있었던 무속철폐의 논리를 살핀 글이다. 제주에서 이형상은 무속의례를 철폐하고 제주풍속을 바꾼 상징적인 인물이다. 이형상은 ‘어떻게 기존의 무속의례를 깨뜨리고, 교화시키려했을까?’하는 것이 본고의 시작점이다. 이어서 제주 관련 지리지를 통해서 조선시대 제주의례를 정리하고, 음사에 관한 이형상의 인식을 살펴보았다. 이를 통해 제주에 음사가 적지 않았고, 이에 대한 당시 관점이 매우 부정적이었다는 점을 확인하였다. 이어 본격적으로 이형상이 올린 장계를 중심으로 제주의례에 관련한 사항을 정리하였다. 이는 무속철폐의 논리를 확인하기 위해서였다. 이형상의 장계는 ‘풍운뇌우단, 산천제, 삼성묘’를 중심으로 전개되었다. 풍운뇌우단은 이형상 재임기에 철폐되었다. 이형상은 국왕이 지내는 의례를 제주에서 진행되는 것에 대해 의심을 품었고, 예조에 품의한 후에 이를 철폐하였다. 산천제는 한라산신제에 관련한 사항이다. 이에 대해서는 조정에 향과 축문을 청하여 공식의례로 전환하였다. 삼성묘 건립은 제주시조와 직접 관련된 장소이기에 신중하게 접근하였다. 이형상은 모흥혈이 있는 곳에 삼성묘를 세우지 않고, 제주성안 옛 제주향교 터 옆에 삼성묘를 세웠다. 이는 무속의례가 행해지던 광양당을 벗어나 이 곳을 유교화 하려던 의도였다. 이형상의 제주지역 의례에 대한 제반조치에는 많은 반발이 있었다. 풍운뇌우단은 이형상이 떠난 후에 다시 공식의례로 복원되었다. 제주무속철폐에 대해 이형상 자신은 제주의 민폐를 없애준 것에 대한 지역사람들의 고마움으로 표현했지만, 민중들은 강제적인 조치로 인식하였다. 제주설화에서는 이형상의 조치에 대해 결국은 그의 아들이 죽는 것으로 표현되었다. 이형상의 제주지역 의례정비 방향은 먼저 기존의례에서 어긋난 사항을 정리하고, 철폐할 것은 철폐하고 남겨야할 것은 국가 공식의례로 전환시키는 것이었다. 이를 통해 음사를 철폐할 수 있는 논리와 근거를 마련하였다. 이형상은 이런 과정을 통해 무속에 젖은 제주풍속을 유교화 하려고 했다. 이를 통해 제주문화에 있어 많은 부분이 유교화 된 측면은 있다. 하지만 이후에도 제주 무속의례는 사라지지 않고 그 명맥을 꾸준히 이어가고 있다. The aim of this paper is to clarify the logics of Byungwha Lee Hyung- Sang for abolishing shamanism in Jeju Island during his term as a Jejumoksa(a government job comparable to the current Jeju city mayor). In the island, Byungwha is known as a symbolic figure who abolishes shamanistic rituals and transforms the island’s customs into a confucius way. This paper starts with a question how Byungwha breaks the longstanding shamanistic rituals and reforms it with a confucius teaching. To respond to the question, I first identified the forms of Jeju island’s rituals during Chosun dynasty period and Byungwha’s perception of the island’s shamanistic rituals by reviewing the island’s geographical literature. I found out that shamanistic rituals were then commonly practiced in the island and social perception towards such practices was very negative. I further identified Jeju Island’s rituals focusing upon Byungwha’s administrative documents submitted to the King. This work was done to clarify his logics that were adopted in order to abolish shamanistic rituals in Jeju Island. His documents covered three main subjects: Poongwunneoudan, Sancheonje, Samgsungmyo. Poongwunneoudan was abolished during his term of office. Byungwha did not believe that Poongwunneoudan, the King’s ritual, could take place in Jeju; accordingly, he consulted the ministry of culture and abolished it. Sancheonje concerns the ritual services of Halla Mt’s gods. Regarding this, he turned it to the official ritual by asking the royal court for incense and congratulatory messages. For the erection of Samgsungmyo, he carefully approached it because it related directly to the founders of Jeju Island. Byungwha did not erect Samgsungmyo at a place of Moheunghyoul. Instead, he constructed it next to the site of the former Jejuhyangkyo (national school in Jeju) inside the fortress of Jeju (seongahn). The intention behind this action was to move away from Gwangyangdang where shamanistic rituals were practiced and to transform that seongahnarea in a confucius way. Byungwha’s transformative actions for Jeju rituals confronted significant backlash. Poongwunneoudan was recovered after Byungwha left Jeju. Byungwha himself considered that local people of Jeju island appreciated his abolishment of the shamanistic rituals. On the contrary, ordinary people perceived it as forcefully undertaken actions. In Jeju island’s folk tales, Byungwha’s son was described to have a fateful death due to his father’s severe abolishment manners. Byungwha’s reestablishment policy of Jeju island’s rituals was oriented to correct their inconsistent components to the previous; and further to formally put an end improper rituals and to transform those rituals that deserve to remain into national, formal, rituals. Through this reformative process, Byungwha aimed to change Jeju island’s folk ways that were deeply influenced by shamanism drawing upon confucius ideas. It is true that extensive aspects of Jeju island society turned to be shaped by Confucianism. However, Jeju island’s shamanism has still remained in existence.

      • KCI등재

        심재(心齋) 김석익(金錫翼)의 삶과 저술에 대한 일고

        김새미오 ( Saemio Kim ) 영주어문학회 2015 영주어문 Vol.31 No.-

        This paper looks into the life and works of Shimjae Kim Seok-Ik by focusing upon the writing styles of Shimjae``s Anthology and Shimjae``s consciousness underlying the Anthology. Shimjae lived through the turmoil periods that cover Chosun, which was perished by the Japanese Occupation and later liberated from the Japan``s rule. As growing up on Jeju Island, he learnt from his grandfather; and afterwards maintained learning from Yee Yong-Ho who exiled to the island. Further he sought learning from Boohae Ahn Byoung-Taek by visiting him in Kwangju. Shimjae later on succeeded the academic linkages that include Nosa Khee Jeong-Jin, Songsa Ki Woo-Man, and Boohae Ahn Byoung-Taek. Shimjae``s life got to change after the uprising movement in Jeju Island that took place in the year 1909. Shimjae was involved deeply in the uprising movement after the event of delivering the urgent notices drafted by Ki Woo-Man. Also, the fact that his brother was at the center of the uprising movement motivated him to get involved in the movement. After the uprising movement went into vain, Shimjae exerted great efforts on writing works. The works of Shimjae are mostly the kinds of handwriting manuscripts except for collected anthologies and sole-authored books. His works concern documenting the artefacts of the Chosun period and diverse facets of Jeju Island. We can conclude that Shimjae``s works reflect his failed consciousness that came from Chosun dynasty having died out by the occupation of Japan and his deep interest in Jeju Island. His failed consciousness of perished Chosun was sparked by the failure of the uprising movement. With bearing the nostalgic, failed consciousness of perished Chosun, he traced back to the memories of the prosperities of Chosun. His works concerning Jeju Island are meaningful in that they cherish the wholehearted feelings towards the island as transforming previous viewpoints. However, his works except for certain sentences are limited to the Chosun period, which can be considered as limitations of his works.

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