구비서사교육의 흥미유발 자원으로서 아이러니의 미학

나경수 ( Na Kyung Soo ) 중국한국(조선)어교육연구학회 2017 한국(조선)어교육연구 Vol.12 No.-

In literature, rhetorical devices such as description, allegory, irony, and symbol are used. Description rely on expansion, allegory on analogy, irony on contradiction, and symbol on representation. Among these devices that are used enhance the effect of delivery, irony, in particular, is considered as a sophisticated strategy. Oral narratives are particularly suitable for using irony because of its satirical nature. Pansori(판소리) bases its themes on pre-modern norms such as loyalty and filial duties. However, these are only superficial themes, and, in fact, the profound themes are the opposite of them. In Chunhyangga(春香歌), Chunhyang is both faithful and unfaithful. Shimcheong in Shimcheongga(沈淸歌) is, and, also, is not a devoted daughter. The turtle in Sugungga(水宮歌) is a loyalist who commits disloyalty. Nolbu and Heungbu in Heungbuga(興夫歌) come into conflict due to brotherhood, and, in Jeokbyeokga(赤壁歌), faith is put to the test against betrayal. The legend of Kim Deokryeong(金德齡) adds entertainment by using a contradictory theme based on loyalist and traitor, while Story of Secret Lovers enhances the irony by reversing the social hierarchy. Classical literature receives little attention from both the general public and middle and high school students. Part of the reason is because it is written in ancient language that is difficult for them to understand. However, another problem is perhaps the excessive admiration for the Western literature. It is worth noting that irony, which enriches literature, in the Eastern culture, dates back to the period of Book of Songs(『詩經』). Also, in classical Korean literature, especially in the oral literature, irony was often used. It is necessary to explore the use of irony in the classical oral literature in Korea and use it actively in the field of literature education.

21세기 민속문화와 정책 방향

나경수(Na Kyung-Soo) 한국민속학회 2004 韓國民俗學 Vol.40 No.1

민속문화는 한 민족이 보편적으로 공유하고 있는 기층문화이다. 전통문화의 하나이면서도 전통문화 중에서도 가장 기층적인 문화라는 점에서 민속문화는 민족문화를 대표한다. 그러나 구한말부터 동양의 문화와 한국의 문화가 서구의 신문물에 비해 열등한 것으로 간주되면서 민속문화 또한 점점 파기되는 하향길을 걸어왔다. 특히 서구의 민속학이 일본을 통해서 우리나라에 수입되면서 한국에서도 역시 민속학은 과거의 민속문화를 연구하는 학문으로 자리를 잡았다. 그러나 민속이라는 말이 서구에서 겨우 19세기에 조어가 된 것에 반해서, 동양에서는 이미 2,500여 년 전부터 사용된 개념이며, 서구와는 달리 현재의 문화일반을 지칭하는 단어였다. 이제 서구 일변도에서 벗어나 다국적ㆍ다문화 등 다원성을 근간으로 한 세계화가 활발히 전개되는 상황에서 우리는 민속의 개념에 대해 근본적인 회의를 갖지 않을 수 없다. 전통적인 민속학에서 다루어왔던 과거의 문화 또는 잔존문화로서의 민속문화가 아니라, 오늘의 문화 그리고 미래의 문화까지를 아우를 수 있는 민속의 동양적 개념을 다시 생각 배 보는 것이다. 민속은 가장 보편적이며, 또한 가장 심층적이기 때문에 어떤 문화보다도 힘을 지니고 있다. 그러한 힘이 정책적ㆍ산업적ㆍ사회적 관심과 어울리게 될 때, 엄청난 국가적 부존자원으로 활용될 수 있을 것이다. 이제라도 우리는 서구 일변도의 민속학과 민속문화의 개념의 굴레에서 벗어나, 자주적 재활을 의도해야 할 것이다. 그 당위성은 바로 서구적 종속에서 벗어나야 하는 것이지만, 거기에 그치지 않고 그 필연성은 바로 우리의 민속문화가 가지고 있는 개성적 창조성과 보편적 우수성을 지켜야 하는 것, 그리고 그것을 활용하여 오늘과 내일의 문화를 풍부하게 하는 것이다. 결국 우리는 민속문화에 대한 보존정책과 개발정책을 동시에 추진해야 할 것이다. 민속문화의 보존 역시 과거와는 달리 잘 발달된 멀티미디어를 활용하여 민속 아카이브를 구축해야 할 것이다. 그리고 그러한 민속의 보고를 활용하여 문화산업시대에 걸맞는 문화콘텐츠를 개발하여 오늘에 맞는 현재적 문화를 재창조할 수 있어야 할 것이다. Folk culture is depth culture that a race shares ubiquitously. Folk culture acts for the racial culture in the sense that it belongs to the traditional culture and demonstrates its in-depth structure. Folk culture has shown a downward tendency to throw itself away since the close of the Korean Empire when Oriental and Korean cultures were regarded as being of poorer quality than the new culture and institutions of the West. While the Western folklore was introduced to Korea through Japan, Korean folklore formed the groundwork for the study of past folk culture. The term of folklore was coined in the West nearly in the nineteen century, whereas the term had been already used in the East in 2,500 or so years ago. The Oriental concept of the term designates the general culture of the present time, differently from the Western concept. Fundamental doubt on the concept of folklore cannot but be thrown in the present situation that globalization is actively developing, far from the wholehearted devotion to the West, on the basis of pluralism including multinationalism and multiculturalism. Folk culture should not be regarded as the past or residual culture treated by conventional folklore but reconsidered in view of the Oriental concept of folklore that leads to put together present and even future cultures. Folklore is more powerful than any other cultural assets because it has the most universal and deepest features. It can be used as enormous national resources when the its potential power mixes well with industrial, social, and policy-making concerns. Independent rehabilitation of folklore should be undertaken to shake off the bridled concepts of folklore and folk culture formed in exclusive framework of the West. The rehabilitative work is not only to fulfill the definite obligation to break off the yoke of the Western assumption and perspective but also to discuss the necessity of preserving the individual creativity and universal superiority our folk culture demonstrates and enriching our culture of today and tomorrow by the practical use of our folklore. We are urged to drive forward at once the policies of the preservation and development of our folk culture. We should build the folklore archives by the practical application of well-developed modem multimedia devices that is distinguished from the past method of preserving folk culture. We will be able to explore culture contents suitable for the current age of cultural industry by the good use of the rich repository of folklore and recreate the culture of today in accord with the present world.

광주ㆍ전남지역의 당산제 연구(3)

나경수(Na Kyung-Soo) 한국민속학회 2001 韓國民俗學 Vol.34 No.1

As the village rite is a kind of folk religions, it has special gods, believers, patterns, and objects that are different from other folk religions. All of villagers participate in the rite directly or indirectly, the gods who be believed in are related with villagers and village affairs all together, and village rite is not beyond the boundary of natural village. The village rites are distributed in all parts of the country, but they have some identifying marks respectively by village. As Honam is one of cultural area in Korea, village rites also have special features to be distinguished from other cultural areas. Gwangju Gity or Chonnam Province is an administrative district that belongs to Honam, therefore village rites that have kinds of special features has been transmitted in their districts. As this paper is a study on village rites in Gwangju Gity and Chonnam Province, I planed to consider 1) the distribution range of village rites, 2) the elements of composition, 3) the present states of investigation and fieldwork, and the problems awaiting solution. Especially, I tried to research deeply the date of rites, ritual spaces, gods, ritual expenses, sacrificial offerings, mythologies of village rites, and miraculous narratives in the chapter of the elements of composition.

한국 전통 생활문화의 생태문화적 체계 확산

나경수 ( Kyung Soo Na ) 남도민속학회 2009 남도민속연구 Vol.19 No.-

생태문화는 다음과 같이 세 가지 속성을 지닌다. 첫째, 생태문화는 자연과 인간의공존적 관계를 유지한다. 공존은 공간적으로 이루어져 있으며 존재론적인 문제이다. 둘째, 생태문화는 자연과 인간의 순환적 관계를 지향한다. 순환은 시간적으로 이루어지며 인식론적인 문제이다. 셋째, 생태문화는 자연과 인간의 상벌적 관계를 전제한다. 상벌은 인간이 입게 되며 가치론적인 문제다. 한국의 전통생활이 지니고 있는 생태문화론적 원칙으로 꼽을 수 있는 것은 첫째, 기능적 활용성을 확장했던 복합성의 원칙, 둘째, 늘려서 줄이고 줄여서 늘리는 신축성의 원칙, 셋째, 자연에서 얻어온 것이 자연으로 쉬 돌아갈 수 있는 회귀성의 원칙, 그리고 넷째, 인간의 욕구를 억제시켜 자연을 보호하는 제한성의 원칙 등이다. 끝으로 한국의 전통적인 생활문화자원이 현전화를 통해 확산되기 위해서는 다음의 사항 등이 고려되어야 한다. 첫째, 생태문화를 위해 새로운 기술문법이 찾아져야 한다. 둘째, 생태문화를 위해 새로운 도덕률이 찾아져야 한다. 셋째, 생태문화를 위해 새로운 감성체계가 찾아져야 한다. Ecological culture has the following three attributes. First, ecological culture maintains coexistent relationship between nature and a human being. Coexistence is formed spatially and is an existential problem. Second, ecological culture pointsto circulatory relationship between nature and a human being. Circulation is formed temporally and is an epistemological problem. Third, ecological culture premises relationship of reward & punishment between nature and a human being. Reward & punishment is supposed to be burdened by a human being, and is a problem of value theory. As for what can be selected as principles of ecological-cultural theory that Korea’s traditional life has, first, it is the principle of complexity that had expanded functional utilization. Second, it is the principle of flexibility that reduces by increasing and increases by reducing. Third, it is the principle of regression that what has been obtained from nature can easily return to nature. And, fourth, it is the principle of restriction that protects nature by inhibiting a human being’s desire. Finally, in order for Korea’s traditional living culture resources to be spread through coming-to-presence, the following matters need to be considered. First, new descriptive grammar needs to be found for ecological culture. Second, new moral law needs to be found for ecological culture. Third, new emotional system needs to be found for ecological culture.

오픈마켓에서의 인지적·생체적 나이가 쇼핑가치와 신뢰성을 통한 재구매의도에 미치는 영향에 관한 연구

나경수(Kyung-Soo Na) 한국콘텐츠학회 2023 한국콘텐츠학회논문지 Vol.23 No.12

This study examines the hedonic value and utilitarian value of the potential research variables that constitute shopping value according to the cognitive and biological age of customers in an open market, and how they affect the mediating variable reliability and repurchase intention. In other words, a theoretical consideration of previous research on the essential characteristics of how customers perceive their cognitive age and biological age, and the mediating variables accordingly, such as hedonic value and utilitarian value, reliability and repurchase intention, that constitute shopping value. Through this, research hypotheses and research models for causal relationships between conceptual and operational definitions and research varibles were established and verified. The research results showed that the validity and reliability of the research variables, hypothesis, and model were all appropriate, and presented academic and practical implications.

지리산의 신성화 양상과 신성 표상

나경수(Na, Kyung-Soo) 한국민속학회 2013 韓國民俗學 Vol.58 No.-

지리산의 신성화 양상은 크게 세 가지로 드러난다. 첫째, 여러 왕조에 걸쳐서 정치공학적으로 지리산의 신성화 전략이 활용되고 있다. 이는 전통사회의 정?교(政敎) 미분화와 관계가 깊으며, 특히 정치적 주도권 싸움에 지리산의 신성이 이용되고 있다. 둘째, 역사적으로 볼 때, 종교사상적으로 지리산에 다양한 신성이 투사되어 왔다. 지리산성모를 불교에서는 석가모니의 어머니 마야부인으로 규정하고 있고, 도교에서는 신선사상을 앞세워 태을신으로 부르며, 유교에서는 중국에 그 기원을 둠으로써 모화사상을 두둔하고 있다. 뿐만 아니라 무교에서도 역시 지리산성모를 팔도 무당의 어머니로 말하고 있다. 셋째, 정치나 특정 종교의 이념을 떠나서 지극히 민중적인 기복신앙이나 집단적 무의식의 형상화가 지리산의 신성화와 더불어 함께 한다. 지리산신은 기우제, 기청제, 기자의례, 치병기도 등의 대상이 되고 있다. 지리산이 표상하고 있는 신성적 성격은 크게 두 가지로 압축된다. 첫째, 지리산은 넉넉하게 수용하는 포용성을 특성으로 한다. 둘째, 그러나 지리산은 대립적 배타성을 다른 하나의 특성으로 가졌다. Sanctified aspects of Mt.Jiri are divided by 3. First, through many dynasties, the sanctified strategy is used by political manipulation. This is related with religion and politics in traditional society and especially the sanctity of Mt.Jiri is used in a political leadership struggle. Second, in history, various aspects of sanctity reflected to Mt.Jiri by a religious ideology. Mt.Jiri Sungmo is prescribed as a mother of Shakyamuni, Maha Maya in Buddhism, and called Tae eul with Sinseon thoughs in Taoism and it supports sinocentrism based on China in Confucianism. Moreover, Mt.Jisi Sungmo was called the mother of shaman in the eight provinces of Korea. Third, without ideas of politics and religion, popular conditional faith and forming collective unconscious are with the sanctity of Mt.Jiri. The god of Mt.Jiri becomes an object of a ritual of rain, good weather, and a pray for pregnancy and cure. Sanctified characters which Mt.Jiri represents are summarized into two. Firstly, Mt.Jiri has a character of tolerance to accept enough. But Mt.Jiri has another character of the exclusivity.

神話의 槪念에 대한 攷

羅景洙(Na Kyung-Soo) 한국민속학회 1994 韓國民俗學 Vol.26 No.1

대표적인 세시절식(歲時節食)의 주술적 의미

나경수(Na Kyung Soo) 한국민속학회 2018 韓國民俗學 Vol.67 No.-

설날의 떡국, 대보름의 오곡밥, 복날의 개장국(구탕), 추석의 송편, 동지의 동지팥죽은 한국의 대표적인 세시절식으로 꼽을 수 있다. 한해의 시작인 설날은 떡국을 먹는다. 가래떡의 긴 모양을 통해서 수복(壽福)을 빌고, 동전 모양으로 썬 떡살을 통해서 재복(財福)을 기원한다. 대보름은 농사와 관련된 세시풍속이 많다. 대보름 오곡밥은 오곡백과의 풍작을 비는 뜻이 담겨 있다. 복날 음식인 개고기는 실제 보양식의 기능을 하는 것이지만, 그밖에도 더위를 물리치는 주술적 효용도 가졌다. 왜냐하면 개는 12지 동물 중 가을에 해당하기 때문이다. 추석음식인 송편은 볍씨를 닮았다. 추수를 앞두고 들녘에 익어가는 노란 벼이삭이 송편처럼 크고 속이 꽉 차게 되면 풍년을 구가하게 될 것이다. 동지의 팥죽은 중국에서 기원해서 동지라는 절일과 함께 수입된 절식이다. 동지 팥죽의 붉은 색은 축귀(逐鬼) 기능도 가지지만, 찹쌀로 만든 새알심은 해가 점점 길어지는 동지라는 절일의 의미와도 상통한다. 이들 명절 음식은 형태, 종류, 색채, 형이상학 등이 주술적 기능을 가능하게 하는 요건이자 요소로서의 자격을 가진다. New Year’s tteokgwk(rice-cake soup), Daeboreum’s ogokbap{five-grain rice), Bognal’s bosintang(dog meat soup), Chuseok’s songpyeon(half-moon-shaped rice cake), Dongji’s patjuk(red bean porridge) are Korea’s representative traditional festival foods. In New Year’s Day, the beginning of the year, Koreans eat tteokguk. We pray for happiness and peace through the long shape of garaetteok(bar rice cake), as well as for good fortune through sliced rice cakes in the shape of a coin. Daeboreum has many customs related to farming. Daeboreum’s ogokbap{five-grain rice) contains the meaning of praying for the good harvest of five grains. Dog meat soup, which is a food for canicular days, actually functions as a healthful dish, but it also has a magical effect to beat the heat, since dogs correspond to autumn out of 12 animals. Songpyeon, a Chuseok food, resembles rice seed. When the yellow rice ears that are ripe in the fields ahead of harvest will become big and full like Songpyeon, we enjoy the harvest. Dongji’s patjuk(red bean porridge) is a traditional festival food imported from China together with a festival of Dongji. The red color of Dongji’s patjuk has a function of scaring away ghosts, but a small dumpling made of glutinous rice is also connected with the meaning of a festival Dongi when the days are growing longer. These festival foods are qualified as the requirements and elements that enable the magical function of forms, kinds, colors, and metaphysics.

서남해와 영산강의 문화 특질 및 교류 -의향, 예향, 그리고 미향의 발원에 대하여-

나경수 ( Kyung-soo Na ) 남도민속학회 2007 남도민속연구 Vol.15 No.-

A great number of people who have taken the sea as their siteof life have accumulated their own way of living and store of marine knowledge. Jang Bogo and Lee Sunsin achieved great works by using the store of marine knowledge that the populace who lead their life in the southwestern sea in the Korean Peninsula had acquired. The marine knowledge that the populacestored up for their living was applied for international trade by Jang Bogo and for naval battles by Lee Sunsin. Since the prehistoric age, the Yeongsan River has not only acted as a mediator between the sea and the land but also contributed to the accumulation of a special regional culture while irrigating the open fields. The extensive region from the basins of waterfalls in Damyang County, the source of the Yeongsan River, to Samhak Island in Mokpo City, the estuary of the river, characteristically transmits numerous legends based on the idea of sex worship that encourages affluence and fecundity. The Honam region is called the birthplace of justice, the birthplace of art or the birthplace of flavor. Such culture images are ascribed to the natural and geographical features of the southwest of the Korean Peninsula. Agricultural and marine products are gained from the southwest region of the peninsula where the Yeongsan River flows through the plains of honey and milk and where the eighty percentage of the tidal flats in Korea are situated, so the products have served as the bases of livelihood that lead to create the special Honam culture. The realities of the populace``s marine life accumulated in the plains and coastal waters in the southwest of Korea must be now investigated and arranged as a cultural archetype and can be applied as infinite cultural resources in the days ahead.

영재 유득공 『경도잡지』의 민속문화론적 가치

나경수(Na Kyung Soo) 대동한문학회 2007 大東漢文學 Vol.27 No.-

영재 유득공(1748~1807)은 조선조 후기 실학사상가로서, 민족주의적인 주체적 사상이 강했다. 그는 우리나라에서 최초로 발해의 역사를 다룬 『발해고』라는 책을 썼을 뿐만 아니라, 발해를 우리의 역사에 편입시키기 위해 발해와 통일신라를 묶어 남북국이라는 말을 사용한 것으로도 유명하다. 한편 유득공의 『京都雜志』는 김매순(1776~1840)의 『洌陽歲時記』(1819년), 홍석모(1781~1857)의 『東國歲時記』(1849년)와 더불어서 조선조 후기에 나온 우리나라 3대 세시풍속기 중의 하나이다. 이들 중에서도 가장 최초로 나온 책이라는 점에서 문화사적인 가치가 돋보인다. 유득공은 서울에서 탄생하여 외직과 국내외 주유의 기간을 제외하고는 대부분의 생을 서울에서 살았던 사람이다. 따라서 본인의 삶의 근거지인 서울의 풍속과 세시에 대해 밝았다고 보겠다. 『경도잡지』란 서울과 관련해서 쓴 자유로운 글을 모아놓은 책이라는 의미를 가지고 있다. 이는 2권으로 나뉘어 있는데, 제 1권 “풍속”은 특정한 시기가 정해져 있지 않은 상시적인 서울 풍속 19개 항을, 그리고 제 2권 “세시”는 말 그대로 연중의 특정 일자를 편목으로 나누어 그날 행해지는 풍속을 역시 19개 항을 싣고 있다. 그의 글은 당시 서울에서 행해지던 세시풍속을 객관적으로 기록하고 있는 민속지라는 가치를 지니지만, 여기에 그치지 않고 훗날 다른 사람들에 의해서 저술된 세시기에도 상당한 영향을 미쳤다는 점에서 그 의의가 크다 하겠다. 특히 유득공의 『경도잡지』에 투영된 사상과 학문적 경향은 오늘날 우리가 극복해야 할 민속학적 과제를 이미 짚고 있다는 점에서 오늘날까지 그의 영향은 계속되고 있다고 할 수 있다. 이 책의 가치를 요약하면, 민속문화를 상류층의 문화까지 확장했다는 점, 민속문화를 과거만 아니라 현행되고 있는 문화까지를 아우르고 있다는 점, 그리고 지역문화의 중요성을 통찰하고 있다는 점을 꼽을 수 있겠다. As Yeongjae Yu Deuk-gong(1748~1807) is the Silhak Philosopher in the latter term of Joseon Dynasty, he had the democratically subjective thought. He is famous for having used the word called the South-North States by binding Balhae and the unified Silla in order to allow Balhae to be included in our history, as well as for having wrote 『Balhaego(渤海考)』, which addressed the history of Balhae for the first time in our country. Meanwhile, Yu Deuk-gong’s 『Gyeongdojapji(京都雜志)』 is one of our country’s 3 books of Seasonal Customs, which were released in the latter period of Joseon Dynasty together with Kim Mae-sun(1776~1840)’s 『Yeolyangsesigi (洌陽歲時記 in the year of 1819)』, and Hong Seok-mo(1786~1857)’s 『Dongguksesigi (東國歲時記 in the year of 1849)』. The value of cultural history is highlighted in a sense that this is the book, which appeared for the first time even among those books. Yu Deuk-gong is a person who was born in Seoul and had lived in Seoul for the majority of life except the period of a local government post and of a round trip at home and abroad. Accordingly, he can be said to have known thoroughly about customs and times & seasons in Seoul where is the stronghold of his life. 『Gyeongdojapji』 implies a book that collected free writings related to Seoul. This is divided into two volumes. The first volume “customs” contains 19 items in the daily customs of Seoul, which are not fixed the specific time. And, the second volume “times and seasons” contains 19 items as well in customs, which are performed that day, by being divided the annual specific date to be literally divided into category. His writing has the value of being called ethnography that objectively records Seasonal Customs, which had been performed at that time in Seoul, but can be said to have its big significance, without stopping here, in a sense that had great influence even upon the an almanac, which was wrote later on by other people. In particular, the thought and academic tendency, which were reflected in Yu Deuk-gong’s 『Gyeongdojapji(京都雜志)』, can be said that his influence has being continued so far in a sense that already points out the ethno-graphical subject, which we will need to overcome today. Given summarizing the value of this book, it will be able to reckon up a point that expanded folk culture up into the future of the upper class, a point that allows the folk culture to cover up the culture, which is being present, as well as the past, and a point that has an insight into the importance of local culture.