겨울비 봄비 외 3편

박경용 고요아침 2020 한국동시조 Vol.- No.17

남부지역에 있어서 파종기 이동에 따른 대두의 건물생산 및 생리적 특성변화에 관한 연구

박경용 한국작물학회 1987 한국작물학회 학술발표대회 논문집 Vol.1987 No.-

한약방의 일상사와 생활물증

박경용 영남대학교 민족문화연구소 2008 민족문화논총 Vol.40 No.-

The aim of this article is to understand inheritance and change of traditional medicine through everyday material evidences at a dispensary of Korean herb medicine(Hanyakbang, 韓藥房) in the context of everyday affairs and lives. Everyday affairs at Hanyakbang consists in buying, cutting, making weight, packing and processing, selling and delivering a variety of medical stuff. Various everyday material evidences at Hanyakbang have been made and used in the practice of these everyday affairs. They contain important cultural meanings about not only everyday lives of Korean herbal pharmacists (Hanyakupsa, 韓藥業士) but also traditional medicine and pharmacy. Everyday material evidences at Hanyakbang are cultural signs or symbols, explaining spheres of everyday lives and multiple relations between man and things. Therefore we would be research everyday material evidences simultaneously as well as oral life history and official·private documents to understand peoples’ everyday lives well. And we must plan a way for collection and preservation everyday material evidences of traditional medicine at Hanyakbang, Oriental medicine and acupuncture & moxibustion clinic etcs. The aim of this article is to understand inheritance and change of traditional medicine through everyday material evidences at a dispensary of Korean herb medicine(Hanyakbang, 韓藥房) in the context of everyday affairs and lives. Everyday affairs at Hanyakbang consists in buying, cutting, making weight, packing and processing, selling and delivering a variety of medical stuff. Various everyday material evidences at Hanyakbang have been made and used in the practice of these everyday affairs. They contain important cultural meanings about not only everyday lives of Korean herbal pharmacists (Hanyakupsa, 韓藥業士) but also traditional medicine and pharmacy. Everyday material evidences at Hanyakbang are cultural signs or symbols, explaining spheres of everyday lives and multiple relations between man and things. Therefore we would be research everyday material evidences simultaneously as well as oral life history and official·private documents to understand peoples’ everyday lives well. And we must plan a way for collection and preservation everyday material evidences of traditional medicine at Hanyakbang, Oriental medicine and acupuncture & moxibustion clinic etcs.

코리안 디아스포라 생활사 연구의 구술사 활용방법 - 인류학적 관점을 중심으로 -

박경용 영남대학교 민족문화연구소 2012 민족문화논총 Vol.50 No.-

Korean diaspora, calling as ‘overseas Korean’, is so much as seven million people in one hundred and sixty nations for one hundred and fifty years. The history of them has been connected with Korean modern and contemporary history, and a research of the history of migration, adaption and the history of their everyday lives is urgent because of dying the old comers fast. The history of everyday lives of Korean diaspora include not only the history of migration and settlement, but also food, clothing and housing, social interactions, occupations, family and kinship, ritual and religion, customs of the New Year and plays, social language, the material evidences of everyday lives. Oral history is a good method for research of the history of everyday lives of Korean diaspora, for enabling to research from below and minute understanding individual's experiences and recognitions. There are oral tradition, oral testimony and oral life history in materials for collecting in research of the history of everyday lives of Korean diaspora. Oral tradition of Korean diaspora imply an original one handed down from the first and a changed or created one, added newly in settlement. Oral testimony of Korean diaspora imply various stories and narratives experienced in emigration and settlement, a tale of bravery and testimony concerning of sufferings, achievements, race conflicts and specific accidents etcs. Oral life history of Korean diaspora imply each individual's life history having lived from birth to now through emigration and adaption in diaspora countries. ‘재외한인’으로 불리는 코리안 디아스포라는 한 세기 반이라는 짧지 않은 역사 속에서 현재 160개국 700만에 이른다. 이들의 역사는 한국의 근현대사를 함축하고 있으며, 초기 이주 세대가 차츰 자연 사멸 중이어서 이주와 적응, 생활사에 대한 연구가 시급하다. 코리안 디아스포라의 생활사는 이주 역사와 정착과정을 비롯하여 의식주, 직업생활, 가족과 친족, 의례와 신앙생활, 세시풍속과 놀이, 언어생활, 생활물건 등 생활문화의 변화양상을 포함한다. 구술사는 밑으로부터의 연구가 가능하고 개인의 경험과 인식을 세밀하게 포착해낼 수 있으므로 코리안 디아스포라의 생활사 연구를 위한 유용한 방법론에 해당한다. 코리안 디아스포라의 생활사 연구를 위한 구술사 자료들로는 구전, 구술증언, 구술생애사 등이 있다. 구전자료에는 본래부터 전승된 원형 구전과 이주 및 적응과정에서 변형되거나 새롭게 부가된 창조된 구전이 있다. 구술증언 자료는 이주와 적응과정에서 겪은 무용담과 고난, 성취, 인종갈등 및 특정 사건과 관련된 각종 증언이 포함된다. 구술생애사는 개인이 태어나서 이주와 적응과정을 거쳐 현재까지 살아온 개인 생애의 역사로서 코리안 디아스포라 생활사에 대한 심층적 이해를 가능하게 해준다.

韓國 企業의 生産性에 關한 硏究

朴炅溶 경기대학교경영대학원 1995 最高經營者課程 經營硏究 Vol.11 No.-

中小企業의 情報化 方案

朴敬用 경기대학교경영대학원 1993 最高經營者課程 經營硏究 Vol.7 No.-

내몽고 접경지 조선족의 생애 구술과 생활사적 함의

박경용 전남대학교 글로벌디아스포라연구소 2017 전남대학교 세계한상문화연구단 국내학술회의 Vol.2017 No.11

대구약령시의 부활과 보존 및 활성화 : 1945년~2001년의 주요 추진사업을 중심으로 1945~2001

박경용 영남대학교 민족문화연구소 2001 민족문화논총 Vol.23 No.-

This article was contrived to understand an outline of modern and contemporary history and cultural realities of the Daegu Yangnyungsi(Herb Medicines Market). For this, I took first notice of them, because a series of modern and contemporary history and cultural realities of the Daegu Yangnyungsi was thought of the same as Nyungsi(令市)-men's efforts for restoration and conservation, development of the Taegu Yangnyungsi carried out through 1945∼2001. This is important to understand of a whole history and cultural things of the Taegu Yangnyungsi on account of detailed explanation about its internal dynamics and external contacts as well as interaction of the two. As a matter of convenience to investigation, I divided periods into as follows : pre-history of restoration(1945∼1960') and restoration-execution periods(1978∼1987), conservation and tradition-transmission penods(1988∼1999), execution periods of developmental projects(2000∼) etc.. Hanyakupsas(managers of Hanakbang) tried to conserve the Daegu Yangnyungsi with great impassions and strong wills. Yangnyungsi infra(Herb Medicines Wholesale Market, Yangnyungsi Exhibition Hall, Yangnyungsi Union for Import and Export etc.) and tried to hand down traditional herb Medicines culture through Yangnyungsi Festival, Yangnyungsi review(『Yangnyung Chunchu』)etc.. Daegu Yangnyungsi is a great cultural inheritance in Taegu, being transmitted traditional herb Medicines culture for 350 years. we must understand meanings and values of its culture complex. It is, that is to say, cultural, educational, touristic values and role of health-economy, revelation of national spirit against Japanese rule etc. - .

생애사적 맥락을 통해 본 전통지식으로서의 민간요법 -단절과 변화, 지속의 메커니즘-

박경용 한국역사민속학회 2012 역사민속학 Vol.0 No.38

The oral records of the Cheongun villagers on the ordeal of a shrine might be a typical example of local history detached from a capital centered history, people’s history emerged from the bottom and an oral history of being transmitted solely by people’s memories without record. Especially, since the moving and damage of the shrines of worshipping a god and a village god were the incident which an absentee landlord and the Japanese Empire intervened in, it gave a profound sense of hurt to the villagers. When the same incident occurred repeatedly for the shrine of worshipping a goddess afterwards, the villagers resisted against it desperately even with excrements. However, they couldn’t beat a rich and influential family. Though this incident was not recorded, it cleary remained in the villagers’ memory and has been represented orally for generations in the village. Accordingly, these oral records might be a history of the collective memories relevant to the villagers’ resistance against the ordeal of the shrine of worshipping the village god. The family of Cheongsong Sim has been a meritorious family since the Joseon Dynasty, was at the peak of its wealth especially in the era of the Korean Empire and in the beginning of the Japanese Empire and was a so-called manseokggun(a person who owns fields yielding ten thousand seok of rice). Most of the villagers were the tenant farmers of the family. Therefore, the political conflicts between the government and people, the social conflicts between the gentry and the peasant, the economic conflicts between the rich and the poor were embedded in this incident in which a landlord and tenants confronted. At least until the period of the Japanese Empire, this village had been in the inferior structure of not beating the Sim family politically, socially, and economically. The results of the two incidents that the shrine of worshipping a god was transferred and the shrine of worshipping a goddess was covered with the graves of the Sim family prove it clearly. Such an inferior structure is what even narrators unanimously focus on. The attentions of the narrators’ memories and their voices especially lie on the parts of the villagers’ resistance with excrements and their punishments against the family through the deed of building a castle with prickles. This proves that an oral history is searching for meanings. Another aspect verified from the process of representing people’s memories is the fact that people focus their attention on the structure of the incidents rather than the details. The villagers state stories as if the two stories of having a time gab of seventy years occurred in the contemporary time. The same structure of the two incidents, which a landlord and tenant farmers confronted each other through the medium of the deed of changing a shrine into a grave, has the possibilities of having furthered the structure of people’s memories. Here, their oral statements of the incidents obtain an archetype of a reversible narrative not a definitive chronicle. On the one hand, in the case of the incident for the shrine of worshipping a god in the middle of the 19th century, people removed the energy of the deprived old place of the shrine and established “myth-making” of changing the new place into rather “a holy place”, by utilizing the symbol of a “bird” and the narrative tradition. These ways of representing people’s memories give the status of confrontational memories and confrontational narratives to oral narratives since narrators never finalize as the tragic narratives for the defeated incidents in the real life. In addition, the metaphor like “skirt gentleman”(chime or chima yangban) and the proverb like “sneeze in the Sim’s house” are worthy of paying attention to as the social representation of people’s memories conducted in their everyday life. 민간요법은 오랜 이전부터 집단적으로 전승되어온 무형문화유산이자 자연에 대한 민의 전통지식에 속한다. 하지만 민간요법은 의료 발달과 더불어 많은 부분이 자연 소멸되어 ‘기억 속의 문화’로만 존재한다. 민간요법은 지속적인 변화와 단절에도 불구하고, 자가 치료 및 건강 보전 혹은 경제적 수익 창출 등의 현실적 필요성에서 지속성을 갖는다. 일부 민간요법은 현대의료에서도 불가능한 치료 효능을 나타냄으로써 이른바 ‘틈새의료’의 기능을 갖는다. 이는 의료의 지속적 발달에도 불구하고, 앞으로도 민간요법이 지속될 가능성을 보여준다. 전통지식으로서의 민간요법은 무형문화유산이라는 새로운 인식과 관점에서 바라볼 필요가 있다. 필자는 향후 민간요법 연구의 방향을 다음과 같이 제언한다. 첫째, 민간요법의 단순 채집을 지양하고 전통의료문화의 관점 혹은 전승 주체의 의료생활사적 맥락에 대한 연구가 필요하다. 둘째, 민간요법 연구는 장기적 안목에서 체계적이고도 단계적으로 이뤄져야 한다. 셋째, 민간요법 연구는 학제적인 조직체계를 갖추고 상호 연관된 분야를 씨줄과 날줄로 엮어가면서 총체적으로 이루어져야 한다. 넷째, 민간요법 연구는 일반인 외에 민간치료사, 채약인, 민간약 제조가 등 여러 전승 주체들을 망라하여 종합적으로 이뤄질 필요가 있다. 다섯째, 班家나 사찰의 秘傳을 포함하여 생태환경이 상이한 산촌과 농촌 및 어촌을 포함한 해양의 민간요법까지 조사할 필요가 있다. 여섯째, 우선 제주도와 울릉도를 비롯한 남한 전 지역을 고찰한 후 북한과 해외 동포사회의 민간요법까지 망라하여 조사해야 한다.

한ㆍ일 어업협정의 영향과 어민들의 대응전략

박경용 한국역사민속학회 2004 역사민속학 Vol.0 No.18