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노성환 한국일본사상사학회 2009 일본사상 Vol.0 No.16
長崎は日本人には歷史とロマンのある地域だというイメージがある。ところが壬亂を経験した我々には決してそうではなかった。壬亂捕虜においては特にそうである。日本人たちが自分たちの不幸の原因を朝鮮捕虜の呪いだと解釋するほど、彼らにとって長崎県は、冷酷な苦痛を与えられた所だった。それで時には小麦様のように子供を捨てなければならなかったし、また兵士出身だったら敵の部下になる受難を受けざるをえなかった。その中では能力を発揮し、武士として出世しても、大村の秀山のように、主君が死亡すれば、追腹の殉死しなければならなかった。それからアンとオ コレアのように欧米商人に売られ、日本からまた遠い海外に奴隸市場に放り出される人々も多かった。 その一方日本に残った朝鮮捕虜の中では、早くから長崎地域に入っていた西洋の宣敎師の影響を受けキリシタンになる人たちも多くあった。彼らは力を合わせて自分の所で敎會を立て、信仰を堅く守って行った。しかし日本のキリシタンに対する激しい迫害が始まると、朝鮮捕虜だと言って例外に入ることではなかった。彼らは日本人と同じく過酷な拷問を受け, 殉敎する人も続出した。そうした拷問に耐えられず佛敎徒に改宗しても、彼らは當局の監視と管理の對象になった。またマクセンシアとイサベラのようにあらゆる厳しい拷問に屈せず信仰を守った朝鮮女性もあったのである。 長崎県には壬亂と朝鮮捕虜たちと関連のある遺跡が多い。その代表的な例が朝鮮井戸と高麗碑, 高麗橋, 高麗町という遺物や地名である。そうした名前の裏には朝鮮捕虜の苦痛, 離別, 屈辱, 殉死, 奴隸, 迫害という言葉で點綴される過酷な試鍊の歷史が刻まれている。こうした意味から見ると、長崎県は韓國人たちが歷史とロマンのある観光地としてただ通りすぎるところではない。そこには祖国から保護されなかった哀歡を担いで生きていた壬亂捕虜たちの悲しい歷史の現場だったのである。
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노성환 한국일어일문학회 2020 日語日文學硏究 Vol.115 No.-
"The Tetsujin" is a legend about restoring the pride of Japan and Korea. The legend of Tetsujin began in Japan. It tells the story of Tetsujin, a monster that invaded Japan from Silla, and a monster made entirely of iron. Although the legend is not based on historical facts, it originated on the Japanese people's sense of damage to the Silla dynasty. The move aimed to overcome the sense of injury through a heroic story that Japanese heroes defeated Tetsujin which cannot beat ordinary weapons. This fake story is told to the ear when a Joseon-based telecommunications company procession visited Japan. Officials in Joseon accepted the fake story as a historical fact that took place. For Joseon, the legend of Tetsujin was born as a historical fact because it served as a spiritual reward for the Korean Peninsula, which suffered a humiliating history during the Japanese Invasion of Korea in 1592. The positions of the two countries surrounding the Tetsujin legend have been interpreted in both countries' interests. 日本の明石に侵攻した新羅軍の伝承は、新羅を含む韓半島勢力に対する被害意識が反映されていた。その結果、歴史的事実とは全く異なる日本側の勝利談として誕生した。こうした伝承は兵庫と愛媛を中心に英雄たちの武勇譚と神々の霊験譚として生まれた。彼らの武勇と霊験が強調されればされるほど、日本を攻略した新羅人は全身が鉄になっている鉄人にならねばならなかった。したがって、彼らは実際に新羅人を退治したのではなく、架空の怪物である新羅の妖怪を退治したのである。この伝承が、朝鮮通信使により、白馬塚の由来談が付け加えられ、日本を屈服させて帰国した凱旋譚として朝鮮に伝わると、歴史家たちはこれを民族の誇りを高められる歴史的事件として記録された。つまり、伝承が歴史として受け入れられていたのである。このような歴史意識には、文禄·慶長の役によって傷つけられた自尊心への精神的補償心理が働いた可能性が高い。
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노성환 대한일어일문학회 2019 일어일문학 Vol.83 No.-
This study is to find out that Miwa family, who has been known as a prestigious family of potter in Ha-ki, is a descendant of Joseon potter who was captured during the Japanese invasion of Korea in 1592, and to examine who have been active as potter among the descendants of Joseon potters so far. They were kidnapped by Shishido Mototsugu(穴戶元續) in Joseon and entered Japan to live in Iwami as potters. When Mori family, was were transferred to Ha-gi, they also moved to Ha-gi and kept living as potters who assisted Saka family, the head(main) family of potter in Ha-gi. In the meantime, Joseon potters were sent to Kyoto twice by the command of the lord and had the opportunity to learn the skills of Rakuyaki(樂燒). Through that, they could take their place as potter family embodying the world of unique ceramics by combining Kyoto-style technology with traditional techniques of Ha-gi. Their way of making ceramics was not just smooth. There were crises such as abandonment of family business to change occupations, or economic recession regardless of their will. As a result, Miwa family also had passed through many crises due to their ancestors who were interested in that turned to politics, and economic circumstances. In addition, the currents of the times also gave them trials. As the Shogunate(Japan's feudal government) collapsed and new Meiji government come to power, the protection of Han system ensuring support was abolished and they should survive by themselves. To cope with a difficulty, they had to participate in fairs and various competitions to make a big name. In other words, they had to be recognized by the people for their ability as well as history and tradition. Consequently, they could plant themselves as a prestigious family of potter that has produced two Human national treasures in reality and in name.
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노성환 대한일어일문학회 2014 일어일문학 Vol.62 No.-
This article is about the Arita potter Lee ChamPyong study. His Japanese name were known as Kanegae Sanbei, but his real name, hometown, and the purpose of migration to Japan is not clear. But, he was migrated with the Japanese troops in Japanese invasion of Korea (1592) and met with the Baek Ja Gwang. Also, He is the one that brought the prosperity to the Arita by production of the china. He wasn’t became a God right after his death. After the transition to private enterprise and developing new market in Meiji period, Arita needed a progenitor. There were myth and shrine about Joseon potter and no discrimination against the Joseon people in Arita. Most suitable person to the qualification for progenitor was the Kanagae Sanbei. The name of the Lee ChamPyong was combined with the ‘Imo’ and ‘Sanbei’. Kume Kunitage, one of the key person who has in this process, called ‘李氏三平" but later changed to the Lee ChamPyong and enshrined in Dozan shrine. His lionization work were continued. Ishiba shrine enshrined the statue of the Lee Champyong with the wearing Korean traditional clothes Hanbok. Also, his monuments were built in Aritawa Taku and Korea. He was called Baekshin(白神), as a God of the white porcelain, to the movie professionals. Lee Champyong was a figure that grandly enshrined in modern and contemporary age.
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