『土名對照鮮滿植物字彙』(1932)의 식물생활민속지적 의의와 『鄕藥集成方』(1433) 초부 상품과의 관계성 고찰

Nomura Michiyo 동아시아고대학회 2019 동아시아고대학 Vol.0 No.54

This article selected Domei taisho senman syokubutsu jii (土名對照鮮滿植物字彙) as analysis data to find the relationship between pre modern plant names and scientific names, the outcome of modern plant classification, as part of preparatory work to access botanical ethnographic knowledge in the pre modern era, and selected Sangpums (上品) 1∼52 of Chobu (草部) (Part of Herbs) from Hyangyak jipseongbang (鄕藥集成方) as data about pre modern plant names. The composition and ethnographic significance of Domei taisho senman syokubutsu jii were determined, and then the relationship between Tomyeong 1daejo seonman singmul jahwi and Hyangyak jipseongbang was considered. As a result, it was found that Domei taisho senman syokubutsu jii contains descriptions very relevant to life culture thanks to the author’s field survey as well as the Korean names, Chinese names, Japanese names, and scientific names of plants, and thus that it also has botanical ethnographic value. In addition, modern scientific names for Sangpums of Chobu in Hyangyak jipseongbang were identified, and the position of each of Sangpums of Chobu from Hyangyak jipseongbang under the modern classification were also identified. The present article has limitations in that its objects of analysis were limited to Sangpums of Chobu from Hyangyak jipseongbang, and thus the analysis of their contents and the contrast with Domei taisho senman syokubutsu jii ended up being within the limits. And yet, it was possible to grasp tendency even from the partial portions, and it was confirmed that the remaining portions are also worth detailed investigation. 본 연구는 전근대시기의 식물 명칭을 근대적 식물분류와 연결시킨 자료를 발굴하여 그것으로 전근대시기의 식물민속지식에 접근할 수 있게 하는 것을 목적으로 수행되었다. 이 목적에 적합한 자료로 『土名對照鮮滿植物字彙』(1932)를 선택했으며, 전근대 식물 명칭의 자료로서 『鄕藥集成方』(1433)을 선택했다. 연구를 진행하면서 『土名對照鮮滿植物字彙』는 다른 식물학 책과는 달리, 식물학적 내용뿐만 아니라 식물과 관련된 의식주와 각종 관습을 알 수 있는 단서가 되는 내용이 다수 포함되어 있는 것을 알게 되었다. 또한 저자의 무라타도 식물채집과 문헌연구만이 아니라 조선과 만주를 몇 차례에 걸쳐 방문하고 현지인을 대상으로 조사한 인물이었다. 그의 작업은 일반 사람들을 대상으로 현지에 가서 조사를 해 그 결과를 민속지로 기록하는 민속학의 연구방법과 상통한다. 그래서 이 책은 단순히 식물의 사전이라는 범주를 넘어, 저작된 당시의 생활문화를 담은 민속지적인 가치를 가지게 되었다는 것을 알 수 있었다. 『鄕藥集成方』의 관계성 분석을 통해 『鄕藥集成方』 초부 상품에 해당되는 각 식물의 근대식 학명을 알 수 있었다. 조선시대 초기의 식물 명칭이 근대의 어느 학명에 해당되는지를 밝힘으로서 전근대시기의 식물민속지식에 접근할 방도를 제시할 수 있게 되었다. 또한 근대적 분류에서 『鄕藥集成方』 초부 상품의 각 식물의 위치도 확인 할 수 있었다. 본고는 분석 대상이 『鄕藥集成方』초부 상품에 해당되는 부분에 한정되어, 내용 분석과 『土名對照鮮滿植物字彙』과의 대조가 그 범위 안에 머무른 점이 연구의 한계점이다. 그러나 그 일부분에서도 경향성을 파악할 수 있었으며 남은 부분도 상세하게 검토할 가치가 있음을 확인할 수 있었다.

일본 명치(明治) 후기 경찰복제도 연구

Nomura Michiyo,이경미 한복문화학회 2016 韓服文化 Vol.19 No.1

The aim of this study was to examine the process of organizing the police uniform system in the latter period of the Meiji era in Japan, and explain the characteristics of the costume system based on literary research focusing on laws and regulations. Through an examination of each and every costume system, it was found that in 1890, the Japanese police uniform was given a more “glamorous” appearance than the previous uniform, and that the roles of patterns of the national flag of Japan were expanded to indicate grades. The types of costume were increased due to the organization of a formal wear system, and a method of manufacturing costumes and insignia was defined based on specific regulations on uniforms. In the case of the police uniform in 1896, the formal uniform was distinguished from ordinary clothes to organize the formal wear system and introduce functional design to jackets and hats. In addition, regulations on the uniform were systematized on the strength of the addition of an auxiliary costume and the suggestion of a method of production and size. In terms of police uniforms in 1908, those worn by police officials in the Japanese Policy Agency and policemen had unity in terms of laws and regulations and design, and their design became simplified as a whole. Mark-based indication of grades changed into pattern-based indication of grades, and cherry blossom patterns reappeared. The laws and regulations that aimed to define uniforms were more systematized, and they were maintained until their comprehensive modification in 1946. The police uniform system that had been organized to some extent in the first part of the Meiji era was restructured and modified to suit the police of that time, and a modern police uniform system was derived in the latter half of the Meiji era.

일본 명치전기(明治前期) 경찰복 연구

노무라미찌요(Michiyo Nomura),이경미(Kyung Mee Lee) 한국복식학회 2015 服飾 Vol.65 No.4

The purpose of this study is to examine introduction and establishment of the police uniform during Japan`s early Meiji period, in order to get deeper understanding of the introduction of the modern uniform. The research method included a literature review of laws related to police uniform, which were collected and analyzed. The result shows that the uniform stipulated by Keisi-cho Uniform regulation in 1874 included characteristics of Western uniforms that show the rank of the officers using emblems, such as different cap badges and uniform stripes, while maintaining the same form. Later, the modern uniform system came into form with the addition of a national symbol, building system of formal wear, separating uniforms for different classes, and adding additional uniforms. This illustrates the process of introducing and establishing western-style uniform in the East and can serve as a reference for similar studies.

일본 소설 『호토토기스(不如帰)』(1900)를 통해 본 복식문화

노무라 미찌요(Michiyo Nomura) 한국복식학회 2020 服飾 Vol.70 No.6

조선총독부 경찰복제도 연구

노무라 미찌요(Michiyo Nomura),이경미(Kyung-Mee Lee) 한국복식학회 2016 服飾 Vol.66 No.3

산후조리원에서의 산후조리 민속의 지속과 변용

노무라 미찌요(Nomura Michiyo) 한국민속학회 2016 韓國民俗學 Vol.63 No.-

본 연구는 전통적 산후조리가 상업시설인 산후조리원과 결합된 결과 어떻게 지속 또는 변화되었는지 밝히기 위해 산후조리원에서의 현지조사를 수행하여, 그 결과를 민속지적 기록으로 남김과 함께 산후조리원에서 실천되는 산후조리 민속의 지속과 변용에 대해서 고찰하고자 하였다. M산후조리원의 사례로 볼 때, 현대 산후조리원에서 이루어지는 산후조리는 서양의학에 근거하여 신생아와 모유수유의 관리를 받지만, 산후조리 자체에 대한 전문적 서비스를 받을 수 없었다. 또한 산모들은 몸 보온에 대한 금기를 잘 실천하지만 그 외 사항들은 산후조리원의 상업적 사정과 바쁜 모유수유로 인해 잘 실천되지 않았으며, 전통적 산후조리 요소들 중 속신적 요소들 또한 잘 실천되지 않았다. 이와 같이 산후조리가 과학적으로 해명되지 않은 상태이고 산후조리원의 전문성이 부족한 실정에도 불구하고 계속해서 현재까지 운영되고 있는 것은 산후풍에 대한 두려움이 뿌리깊이 남아 있기 때문이라고 볼 수 있다. 그중에서도 본문에서는 산후조리의 잘하고 못함을 좌우하는 요소가 보온 즉, 찬 기운 피하기에 있다는 점을 살폈다. 산후조리원에서 제공하는 서비스와 상관없이 산모들이 보온을 자발적으로 실천하기 때문에, 산후조리가 잘되고 있다고 생각하게 되어 산후조리원의 운영방식과 존재가치에 대해 의문을 가지지 않은 것으로 보인다. 산후조리를 잘 못하면 산후풍에 걸린다는 믿음이 있는 한 산후조리 민속과 산후조리원이라는 상업시설은 지속될 것으로 생각된다. This study aims to clarify the continuance and variation of Korean traditional postnatal care combined with modern postpartum care centers that are commercial facilities. Particularly, by carrying out a field survey on postpartum care centers, this study investigated the continuance and variation of Korean traditional postnatal care conducted in current postpartum care centers, while leaving the results as an ethnographic record. Considering the case of M Postpartum Care Center, this study found that in modern postpartum care centers, mothers are provided with western medical science-based newborn infant and breastfeeding care, but they are not given professional services about postnatal care itself. Besides, it was found that mothers mostly complied well with the contraindications regarding body temperature, but they were hardly able to keep the rest of them because of the commercial circumstances of the postpartum care center and their busy breastfeeding activities. Out of all of the Korean traditional postnatal care elements, they do not really practice folk-belief elements, either. In consideration of such a circumstance, it was found that since mothers mostly believed that inadequate postnatal care will lead to postpartum syndrome, the folk-belief elements depended on keeping the mothers’ body temperature warm and avoiding a cold atmosphere. However, most mothers voluntarily practiced keeping their body temperature warm, regardless of all the services they were given by the postpartum care center, further making them believe that they were provided with good postnatal care and they had no doubt about the management methods and necessity of postpartum care centers. When postnatal care was not scientifically explained, commercial facilities called “postpartum care centers” appeared and they still operate at present. It is because mothers have a deep fear of suffering from postpartum syndrome. As long as they believe that inadequate postnatal care will lead to postpartum syndrome, it seems that Korean childbirth customs and modern facilities referring to themselves as “postpartum care centers” will continue to exist.

일본 소설 『곤지키야샤(金色夜叉)』(1903) 등장인물의 복식표현 고찰

노무라 미찌요(Nomura Michiyo) 한복문화학회 2021 韓服文化 Vol.24 No.3

This study aimed to investigate how traditional clothing and Western clothing were mixed using the modern Japanese novel 『Gold Demon (金色夜叉)』. The results of this research were drawn based on the following. First, the difference between 『Gold Demon』 and the Korean version of 『Janghanmong(長恨夢)』 was mentioned, and then the plot and outline of the Japanese original were summarized. Second, each character"s clothing expression was summarized, focusing on Western clothing, traditional clothing, and Western-style accessories, and how each clothing was used and expressed was examined. As a result of the study, Western clothing was related to social statuses, such as occupation and education. A symbolic example was that the male main character wore western clothing when he was in school-age but wore simple traditional clothing after becoming a moneylender. The symbols of wealth were high-end traditional clothing and Western-style accessories. Western clothing could not be a symbol of wealth because Western clothing culture was not fully developed in Japan at the time. In traditional clothing, various expressions from the highest social class to the lowest social class were possible with materials, colors, and patterns, and they can be shared with readers. However, in the case of Western clothing, wearing or not was almost the only expression. Western clothing had limitations in production and distribution technology, so it was considered that a common perception of Western clothing had not been sufficiently formed. On the other hand, Western-style accessories that were easy to wear and stand out by adding them to traditional clothing were often used as symbols of wealth.

일본 명치(明治) 후기 경찰복제도 연구

노무라 미찌요(Michiyo Nomura),이경미(Lee Kyung-Mee) 한복문화학회 2016 韓服文化 Vol.19 No.1

The aim of this study was to examine the process of organizing the police uniform system in the latter period of the Meiji era in Japan, and explain the characteristics of the costume system based on literary research focusing on laws and regulations. Through an examination of each and every costume system, it was found that in 1890, the Japanese police uniform was given a more “glamorous” appearance than the previous uniform, and that the roles of patterns of the national flag of Japan were expanded to indicate grades. The types of costume were increased due to the organization of a formal wear system, and a method of manufacturing costumes and insignia was defined based on specific regulations on uniforms. In the case of the police uniform in 1896, the formal uniform was distinguished from ordinary clothes to organize the formal wear system and introduce functional design to jackets and hats. In addition, regulations on the uniform were systematized on the strength of the addition of an auxiliary costume and the suggestion of a method of production and size. In terms of police uniforms in 1908, those worn by police officials in the Japanese Policy Agency and policemen had unity in terms of laws and regulations and design, and their design became simplified as a whole. Mark-based indication of grades changed into pattern-based indication of grades, and cherry blossom patterns reappeared. The laws and regulations that aimed to define uniforms were more systematized, and they were maintained until their comprehensive modification in 1946. The police uniform system that had been organized to some extent in the first part of the Meiji era was restructured and modified to suit the police of that time, and a modern police uniform system was derived in the latter half of the Meiji era.

다시 진교(秦艽)를 찾아서

신현철,Nomura Michiyo,김일권,기호철,홍승직 한국식물분류학회 2017 식물 분류학회지 Vol.47 No.4

The Korean medicinal plant name written in Chinese script, Jingyo, is somewhat confusingly used in the Korean modern literature. This name was assigned to at least three species, with examples being Gentiana macrophylla, Aconitum pseudolaeve, and Justicia procumbens. To clarify the taxonomic identity of Jingyo, these names were examined based on the Chinese classics and Korean classics and compared them with the modern flora of both China and Korea. In China, Jingyo was considered as Justicia gendarussa or Gentiana macrophylla. In Korea, Jingyo was considered as A. pseudolaeve or J. procumbens. However, it was concluded that Jingyo is not distributed on the Korean Peninsula. In addition, although the Hangeul name Jinbeom was the result of the misreading of the Chinese script Jinbong, another Chinese term for Jingyo, this name is used in many modern studies related plant taxonomy. Hence, we also propose Jinbeom as the conserved Hangeul name of A. pseudolaeve. <향약채취월령>을 비롯하여 우리나라 고전 본초서에 나오는 진교는 지금까지 큰잎용담, 진범, 그리고 쥐꼬리망초 등으로 알려져 왔다. 관점에 따라 서로 다른 실체를 인정해온 것이다. 그러나 중국 고전 본초서와 우리나라 고전 본초서를 검토한 결과 중국 고전 본초서에 나오는 진교는 국내에는 분포하지 않은 큰잎용담 또는 소박골로 파악되었다. 현대 중국 식물학 관련 문헌에서는 진교를 큰잎용담으로 간주하고 있다. 우리나라 고전 문헌에 나오는 진교는 진범 또는 쥐꼬리망초로 간주되었으나, 우리나라에는 진교가 분포하지 않은 것으로 파악되었다. 식물명 진범은 진교의 이체자명을 잘못 읽은 것으로, 중국 고전과 우리나라 고전에 나오는 진교와는 무관한 것으로 파악되었다. 그럼에도 불구하고 현재 많은 식물학 문헌에서 진범이라는 식물명을 사용하고 있다. 따라서 국명 역시 학명과 마찬가지로 국명 역시 “명칭 사용의 안정성”을 고려하여 진범이라는 국명을 사용할 것으로 제안한다.

식물명 창포와 석창포의 재검토

신현철,Nomura Michiyo,김일권,홍승직 한국식물분류학회 2017 식물 분류학회지 Vol.47 No.2

식물명 창포, 석창포를 비롯하여 수창포와 계손 등은 우리나라 옛날 고전에서부터 혼란스럽게 혼용되어 왔으며 오늘날에도 마찬가지이다. 따라서 본 연구에서는 이들의 정확한 실체를 규명하기 위해서 중국 고전과 우리나라 고전, 그리고 최근의 중국과 우리나라 식물지를 비교 검토했다. 중국에서는 창포와 석창포는 잎에 잎맥이 뚜렷하게 발달하는 Acorus calamus를 지칭하는 이름으로 사용되어 왔고, 수창포와 계손은 잎에 잎맥이 뚜렷하지 않은 A. gramineus를 지칭하는 이름으로 사용되어 왔음이 확인되었다. 그러나 우리나라에서는 석창포와 계손은 A. gramineus로, 수창포와 창포는 A. calamus를 지칭했으나, 이름들이 혼용되어 온 것으로 확인되었다. 혼용에 따른 혼란을 피하기 위해 계손과 석창포라는 이름을 사용하지 않고 A. calamus는 창포로, A. gramineus는 수창포로 부를 것으로 제안한다. 그리고 생물다양성협약에 대응하기 위해서는 한자로 표기된 식물명의 정확한 분류학적 실체를 규명해야 하며, 동시에 예부터 사용해왔던 한글로 표기된 식물명에 대한 연구가 필요함을 덧붙인다. The Korean plant names Changpo and Sukchangpo, including their related names Suchangpo and Kyeson, were somewhat confusingly used in both the Korean classics and even now. To clarify these names, the names written in the Chinese classics and the Korean classics were examined closely and compared to those of the modern flora of China and Korea. In the Chinese classics, Changpo and Sukchangpo were considered as conspecific with Acorus calamus, which has leaves with distinct veins, whereas Sukchangpo and Kyeson have leaves without distinct veins and are considered as A. gramineus. However, in the Korean classics, these names have been confusingly used thus far. Sukchangpo and Gyeson were considered as A. gramineus, and Sukchangpo and Changpo were considered as A. calamus, erroneously. Therefore, the following corrections are needed: plants having distinct leaf veins were named Changpo (A. calamus), and plants having vague leaf veins were named Sukchangpo (A. gramineus), and the names of Sukchangpo and Kyeson should be discarded to avoid confusion. In addition, to respond to the Convention on Biological Diversity, we propose a study to clarify the taxonomic identities of the plant names written in Chinese script and an examination of the Korean plant names listed in the Korean classics.