양반마을의 문중의례(門中儀禮)와 종족의식(宗族意識)

이연숙 ( Yeon Suk Lee ) 한국사회사학회 2007 사회와 역사 Vol.0 No.75

아산시 송악면 외암리는 예안이씨 종족마을로 국가로부터 민속마을로 지정받아 마을 경관이 잘 보존되어 있고 활발한 문중활동과 엄정한 조상숭배의례 주수 그리고 가계 계승의식이 뚜렷하게 나타나는 마을이다. 예전부터 외암리는 인물성동이론(人物性同異論)의 주역 중 하나인 외암(巍巖) 이간(李柬)이 마을로 알려졌고, 근래에는 ``추사 한글 편지``전으로 김정희가 첫 부인과 사별하고 22살에 재혼한 예안 이씨(이간의 현손녀)에게 보내는 애틋한 편지가 공개되어 추사(秋史)의 처가마을로도 이름을 얻게 되었다. 예안이씨 문중은 16세기 후반에 외암리에 입향하여 18세기 중후반에 종족마을을 이룬 온양지역의 대표적인 사족가문이다. 예안이씨 문중조직은 장로연합체제로 의례 중심으로 운영되어오다가 1998년부터 종회장-부회장-유사체제로 재구성하였다. 2005년부터는 출가한 여성에게 종회원의 자격을 주었고 문중재산 평가액의 사승과 개발사업에 의한 처분으로 돈이 생기면서 위선사업을 벌이고 있다. 문중에서 가장 중요하게 여기는 묘제는 1970년대부터 꾸준한 이촌(離村)으로 참례자 수와 제수(祭需)의 양은 줄어들었지만 제일(祭日)이나 절차는 전통방식을 그대로 고수하고 있다. 그리고 산직을 두지 않고 전통제수차림업체에 제수를 주문하는 소종(小宗)까지 생겼을 정도로 문중과 산직(山直)의 관계가 변하고 있다. 한편 예안이씨의 종족의식은 양반자손이라는 자긍심과 문중재산의 존재, 의례의 엄정한 준수로 인하여 아직까지 강하게 남아 있는 편이다. 종족의식은 가계계승의식과 이어져 20세기 후반에도 입후(立後) 관행이 이루어졌고 앞으로 종가의 존속을 위해 또 다른 형태의 양자 탄생을 예고하고 있다. 현재 외암리 예안이씨 문중은 60~70대의 노년층 위주로 문중이 운영되고 있고 젊은 종중원들은 문중보다 민속마을에 더 매력을 가지고 참여하고 있다. 그러나 아마도 지금의 젊은 종중원들도 노년이 되면 문중으로 회귀하여 세대상전이 되면서, 문중조직ㆍ의례가 지속ㆍ변화를 겪으면서 문중이 존속하리라 믿는다. 또한 외암리는 민속마을 지정으로 예산의 지원과 함께 다체로운 문화행사가 열리고 있다. 예안이씨 문중과 민속마을 보존회에서는 짚풀문화제의 한 프로그램으로 2005년에는 제일(祭日)까지 옮겨 관선재 제향을 올렸고, 2006년에는 문정공 사당에서 불천위제사를 지냈다. 이를 통해 문중은 경제적 원조와 전 국민의 관객화를 이끌어내고 있다. 이 점은 문중과 민속마을의 전략적 공조라고 할 수 있을 것이다. A family village of Lee from Yean (Yean Lee) located in Oeam Li Sangak Myon Asan City was designated as a folk village from South Korean government because the Korean traditional village view, traditional ways of family rituals, worship ceremony for the ancestors and ceremony for lineage succession have been well preserved. Oeam Li is known for a village where Oeam, Lee Gan lived, who initiated a theory called Inmulsungdongleeron, which is a study on whether the nature of men and animals are the same or different. Recently, It is known as Chusa, Kim Jeonghee`s second wife`s village. This was revealed in "Chusa Hangul Letter" where he expressed his love. Chusa got remarried to a woman from Lee when he became twenty two years old after he lost his first wife. Yean Lee family was settled down in Oeam Li in the late sixteenth century and in the middle and late eighteenth century they formed a family village as a representative noble family in Onyang area. Yean Lee family was operated as an elder-united system focusing on rituals but from 1998it was reorganized as chairman-vice chairman system. From 2005, they provided women who married the different family with full membership and they started to charity business because the family asset grew from the development business. The grave ritual for the ancestors, which is considered the most important event for this family has still followed the Korean traditional procedure although the participants and the ritual items decreased because people have moved to the city since 1970. Instead of having a person who takes care fo their family graves, some of people order the ritual items to the traditional ritual company. Meanwhile, Yean Lee`s family rituals preserves a traditional way because they have strong pride in their noble family heritage, the family`s asset, and strict ritual rules. The family rituals is followed by lineage succession rituals and even in the late twentieth century, a custom to adapt a son who succeeds to the family was performed and in the future, it will happened. Currently, Yean Lee family in Oeam Li is operated by elderly people at the age of sixties and seventies and the younger generation are more involved in the folk village project. However, when the younger generation becomes older, they will return to the family business and will take care of family organization, and rituals for the family`s preservation. Oeam li hosts various cultural events by government support after it was designated as a folk village. Yean Lee family and the folk village preservation committee performed a ritual ceremony as a part of Jippul cultural festival in 2005 after they changed the ritual date. In 2006 Bulcheonwijesa ritual was performed in Moonjeongong shrine. Through these events, the family achieves economical support from Korean people who come to see them. This happens with the cooperation of the family and a folk village.

우유의 칼슘은 왜 이용성이 높은가?

이연숙,Lee, Yeon-Suk 한국유가공협회 1981 牛乳 Vol.2 No.1

반도체 및 디스플레이 공정용 산화이트륨 연구 동향

이연숙,Lee, Yeon-Suk 한국전기전자재료학회 2020 전기전자재료 Vol.33 No.3

학교보건교육의실재-중학교편

이연숙,Lee, Yeon-Suk 한국학교보건협회 1989 학교보건 Vol.18 No.-

Casein에 의한 장관내(腸管內) 칼슘흡수(吸收)의 촉진효과와 그 메카니즘

이연숙,Lee, Yeon-Suk 한국유가공학회 1981 Journal of Dairy Science and Biotechnology (JMSB) Vol.1 No.2

고대 한일 사랑의 노래 비교 연구 : 삼각관계의 노래를 중심으로

이연숙(Lee, Yeon-Suk) 한국문학회 2010 韓國文學論叢 Vol.56 No.-

본 논문에서는 한국의 고대가요와 향가작품, 일본의 『萬葉集』 작품을 중심으로 하여 사랑의 노래, 그 중에서 특히 삼각관계와 관련된 노래를 중심으로 하여 문학적 특성에 관한 비교연구를 하였다. 한국의 경우 .의 경우를 보면 신적인 존재의 개입에 의해 부부간의 질서가 파괴되고 삼각관계가 일시적으로 형성되지만 애정의 갈등 양상은 보이지 않으며 대중의 비판이나 피해자의 관용 등에 의해 부부간의 질서는 회복되는 것으로 나타남이 특징임을 논하였다. 일본의 경우는 다른 사람의 아내와 사랑의 노래를 주고받거나, 1명의 여성을 두고 2명 이상의 남성 구혼자가 격렬하게 다투므로 여성은 배우자 선택에 갈등하다가 자살하는 내용이 주를 이루고 있다. 한일 양국의 삼각관계 관련 노래의 이러한 차이는 한일의 여성의 지위, 혼인제도 등과 관련이 있음을 논하였다. This paper examined songs of love in the ancient literature of Korea and Japan, especially focused on works of triangular love affair. Main findings are as follow: First, The triangular situation in indicates both a couple"s relationship and a triangular relationship. At this point, may be considered to be a work of a mid-way picture of ancient husband and wife relation and triangular relation of of affection. Second, and of Silla are songs also drawn from a triangular situation. Background tales of the two works show that one other than husband try to conquest the beautiful woman, that a disorder in couple's relation arise from an unexpected person, and that compulsive and violent forces are either accused or failed and the couple's order restore quickly. Third, In Korean cases, a triangular situation brings out disorder in marital relation temporarily by someone like a spirit. But various ways, like power of public's song and generosity of husband, restore marital relation. Triangular love affairs in Korea are not ones brought by similar status of men struggling for love, but ones brought by absolutely strong power like a spirit or a king, for her without even recognizing it. Forth, Songs of three mountains(三山歌) showed that quarrels of two men on one woman is an old practice and a common place in Japan. Fifth, Songs of a triangular love affair in Japan are a triangular situation of equal status of man and woman and picture woman's personal agony and psychological struggle of two man. Therefore, marital order is not recovered in Japanese works and tales. Sixth, These differences are related to the differences in social background, women's social status, the system of marriage in those days.

17~18세기 영남지역 노론의 동향

이연숙(Lee Yeon-Suk) 역사실학회 2002 역사와실학 Vol.23 No.-

This study analyzed the school connections and the blood relationship focused on Shiyeol SONG literati to realize the reality of Youngnam region Noron(老論). And the conflicts of the rural societies(鄕戰) caused by the process of the Youngnam Noron's appearance and the power reinforcement is discussed. Shiyeol SONG literati were evenly distributed in Kyungsang province comparatively and specially many of them lived in Sangju region. Their activities were very active. The representative Shiyeol SONG literati family were the Kims of Kyungju, the Parks of Milyang, the Hongs of Namyang, the Sungs of Changnyung, the Chaes of Inchon, the Jangs of Indong and so on. After the middle of 17th century, these Shiyeol SONG literati had the view of Noron or Westerners(西人) lasting for ages whenever there were the political issues in the central political world such as Yeronso(禮論訴), Sageseungmuso, Yangsongseungmuso. These people could reinforce their power through establishing Seowon(the private academies : 書院) and the Sawoo(祠宇) after Gapsulwhanguk(return to the palace in Gapsul year, 申戌換局). Therefore they had conflicts with Southerners(南人). Finally in some cases, it took a tum to the rural societies conflicts. The rural societies conflicts between the Southerners and the Norm was caused by Sageseungmuso Tongchung and Wonwoo(院宇) establishment issue and was processed according to the attitude of the then central government leadership. Accordingly, up to now, early Youngnam confucian scholars' Noronization(老論化), that is, newly formed Noron's appearance was understood to re based on conciliation policy and the disruption policy toward Youngnam Southerners by Westerners' power, But I found the background from the scholar connections and the marriage connections rather than from the face off form of Southerners between Westerners. Therefore it shows that Noronization in Youngnam region was not the temporary appearance by the Westerners' conciliation or alienation policy but the natural conversion by the scholar connections and the blood relationship. But in this study, based on Youngnam region Shiyeol SONG literati, the analysis on the Noronization process and the trends are more emphasized on the blood relationship. And the scholastic trends need to re studied later on.

세계문학의 패러다임과 한국고전시가의 보편적 가치 ; 고대 동아시아 문학 속의 향가 -향가와 『만엽집(萬葉集)』의 표기법과 가론(歌論)비교를 중심으로-

이연숙 ( Yeon Suk Lee ) 한국시가학회 2011 韓國 詩歌硏究 Vol.30 No.-

This paper discussed descriptive method and theory of poem of Hyang-ga focused on the comparison with Japanese 『Manyoshu(萬葉集)』 the in context of ancient east Asian literature. Main findings are as follow. First, Hyang-ga and works in Manyoshu have in common in that they used descriptive method of a pseudonym, borrowing the pronunciation and the meaning of Chinese character and then arranging the order to suit for their own word(i.e., Hyangchal and Manyogana). paper argued that Chinese character and Hyangchal-like descriptive method were transmitted from Baikje and Silla of Korea to Japan and that descriptive method of Hyang-ga affected Manyoshu`s pseudonym of Japan. The argument is based on the ground that doctors and technicians of Baikje transmitted Hyangchal-like descriptive method to Japan in mid-fifth century, Japanese monks studied in Silla, and that many of phonetical letter used in Hyang-ga coincide with pseudonymous use of Manyoshu`s works. Second, differences between Hyangchal and Manyogana are also found. Manyogana contains comic books since Manyoshu has a comic nature, while Hyang-ga does not. Hyang-ga does not have any Hyangchal work of one-letter-one-sound description, while Manyoshu have many such works. Hyang-ga works describe orderly to Korean words, while Manyoshu works use Chinese description jointly. Manyoshu utilized pictographic nature of Chinese letter and regarded visual effect in case of using Chinese sound. Hyang-ga adds a consonant at the end of a syllable, while Manyoshu does not. Third, aspects of theory of poem in Hyang-ga and Manyoshu are examined. Although both Korean and Japanese studies refer to Chinese literary theory like the book of 『Mosi』, Chinese affects are modified. In Korean case, Hyang-ga is referred to in comparison with a panegyric(頌). Monk Il-yeon inevitably thought this way because of that Hyang-ga, many of them are works of Buddhistic nature, has a strong religious nature and that the time was Mongolian dominative period. There is no reference on theory of poem in Manyoshu. A pseudonym of 『 Gokinwakashu(古今和歌集)』is affected from 『Book of Odes詩經』and 『Selection of Literary Works文選』. Use of words in Manyoshu and 『Book of Odes』 shows effects of 『Book of Odes』 on Manyoshu. It is therefore estimated that theory of poem in 『Book of Odes』 and 『Selection of Literary Works』 had influenced Manyoshu. Manyoshu contains many works of stressing both poetical prose and human relations between the ruler and the ruled, man and wife, and lovers. In formal aspect, Manyoshu affected to the form of the combination of Japanese Chouka and Hanka. These differences are attributed to the Japanese system of the Emperor.

균여 향가의 밀교적 성격과 문학성에 관한 연구

이연숙(Lee Yeon-Suk) 한국문학회 2007 韓國文學論叢 Vol.45 No.-

  This study examined the nature of Tantric Buddhism, originality and literariness of Gyunyeo Hyang-ga. The following conclusions are drawn.<BR>  First, 『Garland Sutra』(華嚴經) which includes 「Bohyunhangwonpum」 contains important Esoteric Buddhist terminologies. 「Bohyunhangwonpum」, which was the basis of Gyunyeo"s 〈Bohyunsipjongwonwang-ga〉, was contained in 『Buddha-avatamsaka-mahvaipulya-stra』(大方廣佛華嚴經) translated by monk Prajna Tripitaka(般若三藏). It described Vairocana(毘盧遮那佛). The text itself can be recognized the nature of Esoteric Buddhism. Therefore, Esoteric Buddhist nature become the basis ofGyunyeo"s Hyang-ga.<BR>  Second, Esoteric Buddhist nature is also shown in that Amitabha(阿彌陀佛) was referred to as King Amrta(甘露王) in Esoteric Buddhism, that several Esoteric Buddhist terminologies were used, and that singing song had effect of healing disease.<BR>  Third, Gyunyeo"s Hyang-ga well arranged the content of 「Bohyunhaengwonpum」 in its structure, grammatical person, and expression. Beyond that, it also shaw originality of Gyunyeo"s own thinking and literary excellency in expression.<BR>  Fourth, Esoteric Buddhist nature in Gyunyeo"s Hyang-ga itself is shown in that the work contains ‘three sins of body, mouth and mind’(身語意業) which is important concept in Esoteric Buddhism, that Vairocana(毘盧遮那佛)is described as central Buddha, and that the world view of Mandara(曼多羅) and the thought of ‘one is all, all is one’(一卽多多卽一) are shown in the work.

토니 모리슨 작품에 구현된 흑인 여성의 섹슈얼리티: 『빌러비드』와 『파라다이스』를 중심으로

이연숙 ( Lee Yeon-suk ) 한국현대영어영문학회 2021 현대영어영문학 Vol.65 No.4

The aim of this study is to examine the problems of the sexuality of black women oppressed in slavery in Beloved by Tony Morrison and to rediscover the sexuality of black women in Paradise. Tony Morrison, who deeply reflected on the hard lives of black women, points out the problems of black women's sexual oppression and seeks to secure the subjectivity of their sexuality. In Beloved, the body of black women in slavery is used as a tool for the reproduction of slavery and is raped. Black women's sexuality, which allows them to enjoy all things in the world, is suppressed. As a result, they decide not to pass on the pain of slavery they experienced to their children, so they commit the terrible thing of killing their children. Through the incarnated Beloved, Sethe has a rememory, and through the love of community women and Paul D, Sethe tries to achieve self-definition. In Paradise, the rediscovery of sexuality of black women was considered. As in Beloved, black women stained with patriarchy and rape paint themselves on the basement floor, objectify their pain, talk about each other's loud dreams, and heal their wounds little by little through a common process. In the ritual in the rain led by Consolata, black women awaken their previously insensitive senses of body and mind dance in the ecstasy of their own sexuality. (Chungnam National University)