예(濊)와 단군의 형태

정호완 ( Ho Wan Jeong ) 국제뇌교육종합대학원 국학연구원 2009 선도문화 Vol.7 No.-

언어는 문화기호라는 관점에서 예맥의 `예(濊)`가 철기와 태양숭배문화를 드러내는 가능성을 알아봄이 이글의 목적이다. `예(濊)`의 고대한자음이 `셰(세)`였음을 고려하고 `쇠`의 방언형이 `셰-세-새-시`였음을 함께 떠올리면 예맥의 `예`가 철기문화를 상징할 개연성이 높다. `새-세-쇠`는 옛말에서 복모음으로 소리가 났으므로 `사이-서이-소이`가 됨으로 하여 그 유연성이 있다. `쇠`는 나무와 돌에 대비되는 신소재로서 `사이` 개념을 전제로 한다. 태양을 뜻하는 `해`도 방언에 서`새-시`로 소리가 남을 아우르면 태양도 `사이`의 뜻을 공유하게 된다. 단군의 경우, 방언형으로는 `단골레-당골-당구르/스숭-스성이`였음을 고리 지으면 단군왕검의 왕검(王儉)이 태양신(님)과 태음신(검-곰)을 제사하는 제사장이었음을 유추할 수 있다. 하면 `예(濊)`는 물질적으로 철기를, 종교적으로는 태양숭배를 드러낼 가능성이 있다. 따라서 단군조선 시기의 구성원이 예맥임을 떠올리면 철기문화와 태양숭배를 문화적인 특징으로 하는 문화공동체였음을 알 수 있다. This study aims at the form `yeoi` on cultural semiotics. Accoring to ancient chinese data, the sound of `yeoi` is `shei` in korean-sino sound. By the way, the `form` `yeoi` changes to hwal or hwoi on sino-korea letter. The accent point is that `yeoi` was originated from `soi` in korean dialect. This study try to look suspicious form that has many kind of mapping. Now we can testify word family. At first we can semiotics. We can testify sino-korean hanza. The sound of `yeoi` was `shei` in ancient age. At that time the tribe `yeoi` was composed of ancient `dangun` society. The sound has changed through phonological process. The `yeoi` and `maek was originated of fatal destiny community. So to speak, The `dangun` was ruler as same ancestor. The tribe `yeoi` worships Sun and iron. On the other hand, `maek` bear. At this time, `dangun` was the greatest king, sametime, he has dream to be priest. many other persons know that seuseung and dangun is same meaning based on exorcism. The form `seuseung` means between space which mediate treating of human and god. From this point of view, the king acquires secrete authorities depending on God. It is similar to priest in europe. Let`s look for word family of `syeoi`. they have three category. At first active vowel series represent as `sai`. Second series are passive vowel as `seoi`. Third series are `h-` series. IN conclusion, the form `yeoi` is cultural symbol connotating solar worship. as well as iron culture, that is, dangun age nowadays. According to change of sound, the `syeo` change to `yeoi`.

만횡청류(蔓橫淸類) 연구

정호완(Jeong Ho-Wan) 대구대학교 인문과학연구소 2001 人文科學硏究 Vol.22 No.-

지명소 ‘고마’의 의미와 분포

정호완(Jeong Ho-wan) 우리말글학회 2006 우리말 글 Vol.36 No.-

The purpose of this paper is to point out the distributional character of place name ‘goma’. The research Method of this paper depend on cultural semiotics. The conclusion is as follows.<br/> 1) The originative form of gom is ‘goma’ which means bearsoul-ancester-korean.<br/> 2) The grapheme of ‘goma’ is classified into two series. The one is sino-series, the other is traditional korean series. The formere have various forms which are ‘ung(熊)-neung(能)-baeck(白)-’, the latter also have forms which are ‘goma-gomu-gomi / gom-gong’.<br/> 3) Generally speaking, the distribution of ‘goma’ in administration area can be characterized its district property. Gyeongsang province is prominent rate 31%. The next is jeonra district,that is 23%, According to morpheme type, ‘gom’ series is general aspect which marked 60%. At same time if we focus on literal data, we can find out the ditribution of morphee ‘ung(熊)’.<br/> 4) The distribution of symbolizing bear body shows that its part on body is head, neck, ear, hand, foot, and bone.

고맙다의 문화기호론

정호완 ( Ho Wan Jeong ) 국제뇌교육종합대학원 국학연구원 2010 선도문화 Vol.8 No.-

언어의 문화기호론적인 관점에서 우리말 ‘고맙다’의 형태를 분석하여 의미를 살펴보고자 하였다. 아울러 고마(곰) 제의문화가 우리말에 어떻게 투사되어 쓰이는가를 알아보았다. ‘고맙다’의 고마goma는 곰이며 경건하게 흠모해야 할 신앙적인 대상이었다. 시간이 흐르면서 고마(곰)의 소리가 약화되어 오늘날의 어머니가 되었다. 곰 제의 문화의 상징적인 신화가 단군신화이다. 그 대표적인 종교 공간으로서 태백산 곧 백두산의 소도를 들 수 있다. 이는 백두산을 웅신산(熊神山)이라 함에서도 알 수 있다. 지명에서 백두산이 여러 군데 자리하고 있다. 곰 제의문화가 투사된 지명에는 한자의 뜻을 중심으로 하는 웅(熊)- 계가 있고, 한자의 소리를 중심으로 하였던 고마(古麻)-계가 있다. 그 변이형으로는 웅-계에 능(能)-태(態)-백(白)이 있으며, 고마-계로는 고마-감(甘)-검(儉)-금(今/錦)-공(公) 등을 들 수가 있다. 언어의 전파과정으로 보아 일본 자료에서는 고마(高麗/駒/貊)- 계가 있다. 특히 고마goma는 고려와 고구려 혹은 한국을 통틀어 이르는 것으로 보아 암시하는 바가 크다. The purpose of this paper is to analyze the meaning of “Gomapta and its relationship to bear totem centered on cultural sign of language.” The conclusions are in the following: 1) The Goma of `gomapta` means bear, the object of worship in ancient totem generation. In the later age, its morpheme changed to Eomeoni. In a religious perspective, Eomeoni was deserved to be signified as god of life. 2) The symbolic meaning of bear totem is derived from the Dangunshinhwa. The priest of bear totem was called as Dangun which we often referred to as Seuseung. They prayed to Goma in Sodo, located in Mt. Baekdu. a mountain also known as Ungsinsan(熊神山). 3) The place name of bear totem can be projected into two distinctive categories: it is based on the meaning series of Chinese characters such as ung(熊), neung(能), baek(白) and the other is based on sound series of Chinese characters known as, goma(古麻), geum(儉), geum(琴)/今) 4) According to the viewpoint of innovating wave of the language, the originative form of the Goma has been retained in Japan. Generally speaking, Goma means ancient Korea and its people. It is often called as Korea, Kurea, Maek etc.

자유주제 : "고맙다"의 문화기호론적 연구

정호완 ( Ho Wan Jeong ) 경희대학교 민속학연구소 2005 한국의 민속과 문화 Vol.10 No.-

군위 효령사 문화 콘텐츠 탐색

정호완 ( Ho Wan Jeong ),이현수 ( Hyeon Soo Lee ) 택민국학연구원 2012 국학연구론총 Vol.0 No.10

이 글은 효령사의 문화 콘텐츠를 생태 인지적 관풍안(觀風案)의 관점에서 구성주의적인 탐색을 목적으로 한다. 필자는 문헌자료로서 『삼국사기』와 『삼국유사』, 그리고 『흥무왕실기』와 구전자료로서 장군당 관련 지명설화를 기반으로 문헌과 구전자료를 아우르는 군위 단오축제를 재구성하고자 하였다. 콘텐츠 갈래 가운데 3장군 신맞이 굿과 더불어 김유신과 소정 방 장군의 갈등을 넘어 평화노력을 중재하였던 이 무 장군의 화해굿이 콘텐츠의 중심에 자리한다. 이를 위한 인프라로서 신 맞이 굿 스토리텔링 둘레길과 장군리와 대율리를 잇는 흥무왕어가행렬 스토리텔링 둘레길, 그리고 8개 읍면에서 지명 속에 드러난 김유신 장군의 만노군(萬弩軍) 조직의 행렬을 전제로 한 둘레길을 들 수가 있다. 이로써 기대되는 바는 효령사 단오 축제를 국가 문형문화재로 키워 삼국유사 가온누리와 함께 군위 문화 산업의 앞날을 열어가야 할 것이다. We could summarize this paper as following : 1)In future, Festival of Hyoryeong shrine culture may be graded up to national invisible cultural treasures. For instance, representative case are Heungmu royal march along circling road. 2)Public information on jangguni which means county symbol could maximize effect of this cultural contents 3) Interesting on county culture could strengthen better than past, so that exhibiting cultural potential power reveal through Hyoreongsa, especially concentrationing general Kim yusin. 4)In this area, multicultural interaction may be florize comparing to district condition. In a word, developing cultural conrents of Hyoryeongsa could help to florish life condition in this area.

제천(堤川) 지명의 언어지리적인 고찰

정호완 대구대학교 인문과학 예술문화연구소 2002 人文科學硏究 Vol.23 No.-

가은(加恩)의 땅이름에 대하여

정호완 대구대학교 인문과학연구소 1996 人文科學硏究 Vol.15 No.-

김천의 지명 형태와 등어 현상

정호완 대구대학교 인문과학 예술문화연구소 2003 人文科學硏究 Vol.25 No.-

In this paper, we are concerned about from and isoglossline on Gimcheon place name. conclusion is as follows, 1. The roots of Gimcheon place name is Gamcheon which runs east and west total area in Gimcheon. Originally speaking, Gam(甘)- means God. Through cultural differenciation. The meaning of Gam- was changed into turtle gradually. Because of similarity on sound between two words. At length Gam- means center and that have two types, one is positive sereis the other is negative series. 2. Back part of place name is able to classify three categories. first is -ma, second is -mal, third is masil series. here -ma series are contration type of masil. 3. Isoglossline phenomenon is originated on -sil series and -gol series. The formere is distributioned Gyeongsangdo area, the latter Jeollado area. Bilingual district existing two dialect peculiarity are still now. Therefor Gimcheon is focus area over east and west in korea.

황지(黃池)의 지명 형성과 분포

정호완 대구대학교 인문과학 예술문화연구소 2002 人文科學硏究 Vol.24 No.-

The aim of this paper is to study distribution and formation of place name Hwangji. Main factor of Thaibaik area is the pond "Hawangji" which has several factors. These factor reflects place name of Thaibaik area. At sametime we are going to research morphological feature about Hwangji district. Conclusion is as follows: 1) This pond Hwangji is the origin of the ricer nakdong, also civilian faith. so Hwangji is related to a blessed grave site faith. In this area eight kind of the grave site was famous nationwide. Especially speaking, the rich Hwang's legend represents piety of the pond or reproving vice and rewarding virture. Such orientation radiates many other place name in Thaibaik area. 2) Morphological distintive feature has two classes. One is isoglossline between south and north dialects, the other is morphological order of -sil order and -gol order. With this point, the morpheme of -gum order is popular generally.