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하야시 라잔(林羅山)의 창수시를 통해 본 한일문사 초기교류의 양상
허경진(Hur Kyong Jin),김성은(Kim Seong Eun) 동악어문학회 2009 동악어문학 Vol.53 No.-
본 논문은 초기 한일문사교류를 대표하는 하야시 라잔(林羅山, 1583~1657)의 시집 속에 기록된 창수시를 통해, 조선통신사와 일본문사의 초창기 문학교류를 검토하였다. 하야시 라잔은 첫 사행에서부터 6차 사행에 이르기까지 조선통신사 일행과 교류하며 시를 지어 주고받았다. 이들의 문학적 교류는 사행시기가 지날수록 하야시 라잔의 일방적인 창화에서 본격적인 창수로 발전하며 점차 활성화되는 모습을 보인다. 하야시 라잔은 대부분의 시를 서찰로 주고받았는데, 이 역시 후대의 창수양상과는 다른 특징이다. 하야시 라잔은 삼사신을 비롯하여 다양한 통신사 일행과 시를 지었는데, 그 기록의 일부는 조선 측 사행기록에서도 찾을 수 있다. 그러나 하야시 라잔 시집에 언급된 시의 양에 비해 조선쪽의 기록은 훨씬 적다. 이는 일본문사에 대한 조선통신사의 태도와도 연관이 있는 것으로 보인다. 6차 사행에 이르면, 하야시 라잔은 문학적으로 조선에 이름을 알리며 초기 한일문학교류의 중심적인 축을 담당하였다. 이는 후에 조선통신사와 일본 문사 사이의 창수가 활발해지도록 하는 계기가 되었다. This paper aims to observe the early literary exchange between Joshun Tongsinsa(朝鮮通信使) and Japanese intellectual. In treating their early literary exchange, I will be concerned with the advocated poems of Hayashi Razan(林羅山) who associated with Joshun Tongsinsa for about 30years. As times went by, the literary exchange had changed from one-way writing to interactive advocacy. Hayashi Razan exchanged poems by letters, and this is a different characteristic from the later period. He wrote poems with various members of Tongsinsa as well as Samsasin(三使臣). However, most poems which were mentioned in his collection couldn't be found in Joshun's records. This is because the members of Joshun Tongsinsa didn't set a high value on Japanese poems at that time. At the 6th trip, Hayashi Razan became a well known intellectual to Joshun so that he could play a important role in literary exchange between Korea and Japan.
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허경진 ( Kyoung Jin Hur ),박혜민 ( Hea Min Park ) 영주어문학회 2009 영주어문 Vol.18 No.-
This paper aims to examine the aspects of Haiku which was written by Korean during the colonial era and present the possibility of future study. To date, there has been minimal research regarding Japanese literature by Korean because of the colonial experience. However, Japanese literature by Korean is widely researched from the postcolonial angle, Even though much has been said about Japanese poetry and fiction, Haiku is still vastly unexplored. According to <The List of Japanese Books related to Joseon Literature> which is edited by Omura masuo·Hotei tosihiro, there are 780 Haiku works among about 5000 Japanese literature works by Korean. This paper will focus on the characteristic of the journal which contains 780 Haiku works, the classification based on the period and topic. Haiku works were recorded on 13 kinds of journal and the first one written by Lee Mikil was on press <Kyoungsung>in 1916. Haiku works had been actively created from 1929 to 1933 and then gradually disappeared. Based on the topic, there are noticeable characteristics. 1) life style in those days and Korean spelling 2) from 1930s to 1940s: China-Japan War and the Pacific War. Korean people created Haiku spontaneously while fiction and poetry were created by Japanese fascism. Not only a study on Haiku, but the view point to Korean literature should be diversified.
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허경진 ( Hur Kyoung-jin ) 한국어문교육연구회 2004 어문연구(語文硏究) Vol.32 No.1
문법 교재와 정치학 교재를 함께 썼던 학자는 우리 역사에서 兪吉濬(1856~1914)밖에 없었다. 계몽기라는 시대상황 속에서 유길준은 國漢文混用體라는 문체를 시도하여 이 두 가지 책을 썼다. 유길준은 1881년 여름부터 日本에서 유학하며, 일본이 開港한 뒤에 30년 동안 서양의 제도를 본받아 富强해졌음을 알았다. 그는 미국 유학시절에도 자료를 계속 수집하였다. 1885년에 귀국하자 곧바로 체포되어, 지금까지 준비해 왔던 자료와 원고들이 대부분 없어진 상태에서 『西遊見聞』을 저술하였다. 그가 한글전용을 하지 못한 이유는 이 책을 나누어 주려고 생각한 독자층이 바로 사대부들이었기 때문이다. 그는 開化의 주체가 官員들이라고 생각했기에 비매품으로 출판하여 그들에게 나누어 주었다. 『西遊見聞』은 近代化 社會를 수립하기 위해, 자기가 먼저 보고 들었던 西洋의 모습을 국민들에게 전달하려고 애썼던 개화 의지의 산물이다. Yu Kil-chun(兪吉濬, 1856~1914) was the only scholar in our history to write both grammar and political science textbooks. In the period of Enlightenment in Korea, Yu Kil-chun wrote these two texts in a way never before, a mixed style of writing Korean and Chinese characters. Yu studied in Japan beginning in the summer of 1881, and realized that in the thirty years since its open port, Japan has prospered by adopting many Western institutions. With this realization, Yu felt that it was important to record the things he has seen and heard, continuing his collection of material during his studies in the United States. Upon his return, he was immediately arrested and confined in a home of Han Kyu-sul(韓圭卨) and a vacation home of Min Young-ik(閔泳翊). Yu, having lost all his collected data and material, began writing Observations of the Western World. Yu predicted that his new style of writing would suffer heavy criticism from the contemporary intellectuals―yet he was steadfast in using both Korean and Chinese, the transition of thought apparent in his calling of Hangul as “our script”[我文]. His inability to write the book purely in Korean was because of the conservative thought regarding Hangul at the time―his intended audiences of the book were the nobility. Believing that the core of Enlightenment were officers and intellectuals, Yu published the book without the intent of selling it, and distributed the book free of charge to these officers and intellectuals. Yu sought to transfer to his government and his compatriots the developed West, as he has experienced, and his book Observations of the Western World remains an artifact of Enlightenment movement that envisioned an establishment of a modern, independent nation.
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동아시아 문화교류의 다양한 층위(層位)와 데이터베이스 구축의 필요성
허경진 ( Kyoung Jin Hur ) 한민족어문학회 2014 韓民族語文學 Vol.0 No.66
임진왜란(壬辰倭亂, 1592) 이후에 중국과 일본의 공식적인 외교가 단절되었다. 그러나 한국과 일본은 여전히 공식적인 외교관계를 유지하였고, 에도막부(江戶幕府)의 장군이 즉위할 때마다 축하사절인 통신사(通信使)를 파견했다. 통신사를 통해서 일본은 조선의 문화뿐만 아니라 중국의 문화도 계속 받아들였다. 류큐(琉球) 왕국도 에도막부에 사절단을 파견했다. 동아시아의 동쪽 끝나라 일본과 류큐의 문화가 조선의 통신사를 통해서 중국 북경을 거쳐 서쪽 끝나라 베트남까지 이어졌다. 이 여러 나라의 언어(言語)는 각기 달랐지만, 한자(漢字)라는 공동문자를 통해서 다양한 형태로 문화를 교류했다. 서적을 통한 간접교류로 시작하여 사행(使行)과 표류(漂流)를 통한 직접교류, 필담과 척독을 통한 문학 교류에 이르기까지, 한자 기록을 통한 동아시아인들의 문화교류는 다섯 가지 층위로 이루어졌다. 이같이 복잡다단한 문화교류 양상을 언어와 문자가 다른 현대의 여러 나라 학자들이 공동 연구하려면 디지털 데이터베이스를 구축하여 한문 원문과 다양한 이미지를 서로 제공하고, 같은 공간에서 의견을 교환하며 연구를 진행하는 것이 효과적이다. One of the most dominating characteristics among Eastern Asian countries is that they used Chinese characters for centuries. This shared feature allowed them to overcome the language barrier and enabled the brisk cultural exchange concerning study-abroad and books. In the Ming Dynasty, only the envoys(使臣) and the drifted(漂流人) could experience life in foreign country due to the block of the free traffic imposed by foreigners. In order to convey what they have experienced overseas to the nation and neighbors, they recorded the full particulars in the form of a journal of envoy(使行.) or a document of drift(漂流記). While the envoys shuttled between the capitals of the two countries following the designated path, the drifted unintentionally experienced the very isolated region even without a interpreter(譯官). As a result, the documents of drift hold up a true mirror to the region which a journal of envoy cannot present. As the drifted gave general description(供述) of their documents to both civil servants in the land they reached and Chosun, it is possible to confirm the accuracy of the documents by comparing these two records. Compared with the journal of the envoy that was written unilaterally after they returned, the record of the conversation by writing(筆談) secures more reliability in the fact that it was recorded bilaterally, both by a foreign traveler and a local. The documents of the conversation by writing conducted in China by Korean were compiled as the part of the travelogue of Hong Dae-Yong(洪 大容) and Park Ji-won (朴趾源) and failed to become widely known in China. On the contrary, the records of the conversation of writing carried out in Japan were promptly published by Japanese publisher and were widely read. More than two hundred kinds of collection of these records of conversation by writing are prominent in that they are the bilateral record of intellectuals from both Korea and Japan. While this document of conversation by writing can be summarized as a record of meeting each other in fixed time and place, the letter(尺牘) is a record of cultural exchange undeterred by temporal and spatial limitations. Owing to this feature, the letter even broadens the horizon of cultural interchange. In order to conduct overall research on the East Asian cultural interaction carried out in various levels as mentioned above, it is fundamental to build the database of visual materials. The DB will allow world-wide scholars to feel free from language barriers to research of East Asian cultural interaction.
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수신사를 통해 본 개화기 한시의 위상 : 제1 · 2차 수신사의 창수시를 중심으로
허경진(Hur,Kyung-Jin),조영심(Cho,Young-Sim) 동북아시아문화학회 2011 동북아 문화연구 Vol.1 No.28
This journal aims to examine the status of Chinese poems in the age of enlightenment through the exchanged poems which were written by the first and second Sushinsa. The first Sushinsa intended to recover the relationship between Chosun and Japan and they also intended to explore the condition of Japan. Compared to the first Sushinsa, the second Sushinsa were more concerned to solve the diplomatic issues between Chosun and Japan. Therefore, Kim Gi-soo and Kim Hong-jip who were the leader of each Sushinsa had different attitudes to the duty of Sushinsa. The Japanese people whom Sushinsa met were different from the past times. The Japanese people whom Sushinsa met were government officials or noblemen who had no more political power or other kinds of common people. Sushinsa exchanged and shared some ideas with Japanese(who were mentioned above) by writing Chinese poems. Compared to Chosen Tongshinsa(朝鮮通信使) of the past, Sushinsa had a different purpose to visit Japan. Also, Sushinsa did not have enough time to exchange Chinese poems because they could take the better transportation than the past. Moreover, Japan did no longer consider that Sushinsa had a role for the cultural exchange like before. The tendency(the purpose of cultural exchange between Chosen and Japan had been shifted to the diplomatic level from the cultural level) were continued after the age of Kim Gi-soo and Kim Hong-jip. These kinds of condition led to descend the status of Chinese poems gradually.
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