농은(農隱) 김문주(金汶株)의 삶과 문학에 대한 소고

김새미오 ( Kim Sae-mi-o ) 영주어문학회 2018 영주어문 Vol.40 No.-

This paper studied the life and works of Nong Eun Kim Mun-Joo (here after Kim). Kim went through several governmental posts after he passed the military service exam. However, as the time became troubled, he gave up his governmental post and decided to lead the life a recluse. Kim referred Doh Yeun-Myoung for making such decisions. His companionship was organized through the figures recited in poems. It was identified that Kim had a close relationship with Boohae Ahn Byung-Taek, which indicates his fighting spirit against Japan’s colonial power. Such spirit was clearly described in the works that discussed Myun Ahm Choi Ik-Hyun, Admiral Yee Sun-Shin However, Kim could not act himself against Japan’s power as he became already older. Kim’s fighting spirit could not come along with those days in dark, hopeless situations. Real actions were made by his offspring. His two sons Myung-Shik and Hyung-Shik and his grandson Yun-Whan practiced in diverse ways the fighting spirit against Japan. However, Japan’s colonial power persecuted them severely and Kim’s sons and grandson could not help but giving the anti-Japan movement. Kim expressed his bitter emotional pains about his powerless self. This might represent symbolically the powerlessness of intellectuals at those days. It is also worthwhile to pay attention to his descriptions of Jeju Island’s landscape. Kim recreated Jeju’s landscape by focusing up Youngjushipgyung (The Ten Great Landscapes of Jeju). However, he did not follow simply the previous styes. He interpreted on his own styles with more freedom the landscapes of Jeju. Of particular, he created Halla Mt and Yongyeonyabum (also known as youngyeon pedestrian overpass) by giving special meanings to them. Kim creation styles with full of free spirit can be said meaningful in that they suggest new perspectives on Jeju’s landscape at those days.

제주유배문학의 연속성에 대한 시론(試論) -김진귀-김춘택-임징하를 중심으로-

김새미오 ( Kim Sae-mi-o ) 영주어문학회 2017 영주어문 Vol.36 No.-

This study examines the continuity in the exile literature of Jeju. A particular attention is made to the inquiry of how the lineage of literature descends under the hardship of exile to Jeju. For the inquiry, this study focuses upon the literature lineage that descends from Manguwa Kim Jin-Gwi to Seojae Im Zhing-Ha through Bukheon Kim Chun-Taek. Bukheon is the son of Manguwa and Seojae is the son-in-law of Manguwa. All of them were exiled to Jeju for different periods and they left their exiled experiences in writings using the identical stone ink of banyongyeon. Therefore, I consider their exiled experiences delivered through bangyongyeon are the places to understand well the continuity in the exile literature of Jeju. This paper first looks into the mentally experienced aspect of the three authors through the process of bangyongyeon to be delivered to them; and further into the continuity in the exile literature of Jeju by examining the poetry and proses that express the experiences of exiles to Jeju made by each of the three authors. For the connectivity in their writings, a formal style in their writings is examined. Kim Jin-Gwi composed several verses that respond to the words of Namsarok by Cheongeum Kim Sang-Heon. Cheongeum was never exiled to Jeju but he was the person belonging to the political group of Noron like Kim Jin-Gwi. Also, Namsarok consisted of the most accurate information of Jeju at those times. Kim Chun-Taek extended his literary world by making continuous interactions with Jeju intellectuals in his exiled land of Jeju to which his father Kim Jin-Gwi was also sent as an exile. The exile literature of Jeju made by Kim Chun-Taek succeeded his father Kim Jin-Gwi`s expressions for spaces, figures, and emotions. Kim Chun-Taek was able to do this because he visited Jeju during the time his father Manguwa Kim Jin-Gwi spent exile years in Jeju. Im Zhing-Ha spent relatively shorter periods of exiles compared to the previous two figures. Of particular, Im Zhing-Ha made extensive numbers of verses in response to the works of Kim Chun-Taek, these being done during Kim`s exile to Jeju. Im Zhing-Ha received bangyongyeon from Kim Chun-Taek so that he is considered to have a great interest in the traces of Bukheon Kim Chun-Taek during his exile to Jeju. The examination of the literary characters of the three authors enables us to confirm that the exile literature of Jeju is linked to each other through the internal emotions. The continuity in literature that this paper examines has not been well shed upon in this research field. Further studies upon this research topic is expected to pave well to establish the proper orientation for the exile literature of Jeju.

『일재 변경붕 문집』에 나타난 18∼19세기의 제주사회 성격에 관한 일고―유교사회로의 변화 양상을 중심으로

김새미오 ( Sae Mi O Kim ) 영주어문학회 2010 영주어문 Vol.20 No.-

This paper aims to examine the character of Jeju society by looking at the Anthology of 通政大夫 司憲府 掌令 authored by Byon Kyong Bung. Byon (born in 1754; died in 1824) comes from Shin Do Ri, Dae Jeong County, Jeju. He passed the exam of 島科; and later on went through several official jobs in the government. He held a typical confucian character; accordingly he authored several manuscripts that represent Confucian ideas. Byon fully recorded his experience of Shamanism in Jeju. The Anthology revealed diverse conflicts that involve Chung Geum An, which has not been found in other writings that dealt with Jeju society during his time. This finding has indicated that while the character of the ruling class of Jeju during the nineteenth century was dominated by confucian ideology, shamanism was a underlying force in its perception. In addition his opinions about Chung Geum An point that Confucian based country village was formed in Jeju; however was not fully established. This paper confirmed the previous findings that nineteenth century ruling class of Jeju represents Confucian character on the surface; but at the same Shamanism character was coexisted.

매계(梅溪) 이한우(李漢雨)의 시문학 일고

김새미오 ( Sae Mi O Kim ) 영주어문학회 2006 영주어문 Vol.11 No.-

연천(淵泉) 홍석주(洪奭周)의 비지문(碑誌文)에 대한 일고

김새미오 ( Kim Sae Mi O ) 한국한문학회 2011 한국한문학연구 Vol.0 No.47

This paper describes perception and writing styles of Yeon Cheon Hong Seok Joo that are presented in Biji scripts. The very first analytical view of Yeon Cheon on Biji scripts is to answer the question. ``who wrote it``. The reason that lies behind problematizing the author of the scripts draws upon his judgement that in order to examine correctly, the authorship is crucial. Moreover he emphasized the importance of description of objective facts: and argued for mastering data proving a fact. This argument of Yeon Cheon came from his perception of Biji scripts as a history: and from a implicit rejection against tendency in those days describing emotions. This kind of attitude was presented in the sentence theory of Bill that covers his use of words and construction change. Specially Yeon Cheon tried to recover the dynamics of sentences through the change in construction and description style of sentences. By doing this Yeon Cheon overcome the limit of Biii scripts: and approached very concretely the extent of Kyong Seo and Dang Song Kho Mun. The way to describe a character that is found in the writing of Yeon Cheon is to locate core points upfront and the emphasis of subsequent mentioning according to characters. By doing this Yeon Cheon made it obvious the emphasizing points and described characters in a concrete shape. All of this was writing strategy of Veon Cheon that emphasized the characters of figures. Also this strategy is consistent with Dang Song Ghomun School during Myeong period including Mho Ghon. This implies that Yeon Cheon had many thoughts over Dang Song Ghomun.

소백(小栢) 안달삼(安達三)의 교유와 그 의미

김새미오 ( Sae Mi O Kim ) 제주대학교 탐라문화연구원 2016 탐라문화 Vol.0 No.51

This paper looks at the academic position of Sobaek Ahn Dal-Sam (小栢安達三), native to Jeju (1837-1886) by examining his life course and academic networks. Ahn Dal-Sam has not been known to the academia so that it is necessary to look at his life course first. He was born in Cho-Cheon in Jeju in which a port was famous as a site for diverse ranged information to flow through between the island and the mainland of Korea. He came from the family which knows well to the information from the mainland; and he grew up in the family which is well equipped with Confucius knowledge. This is quite unusual in Jeju at that time. Next, I examined the book of Ahn Dal-Sam, Sobaekcheosayugo and traced his role and standing in the relevant academic circle by focusing upon his academic networks. For his academic networking, I focused upon his exchange with Nosa Ki Jeong-Jin and Myunam Choi Ik-Hyun.According to the book, Ahn Dal-Sam met Nosa Ki Jeong-Jin three times in his life. On the first meeting, the two were a professor and a student; and he further exchanged meetings with academics that are close to Nosa and his students. For the third meeting, his father Boohae Ahn Byung-Taekcame along with him in order to meet Nosa Ki Cheong-Jin in the mainland. Ahn Dal-Sam first met Myunam Choi-Ik Hyun during his exile period to Jeju. Choi Ik-Hyun came to know the writings of Ki Jeong-Jin through Ahn Dal-Sam, for which he was greatly impressed ; and later on after completing his exile term in Jeju, he made a visit to Ki Jeong-Jin himself. By this visit, the academic exchange of the Nosa Circle and the Hwaseo Circle began; and afterwards the exchange of meetings expanded gradually. It can be said that Ahn Dal-Sam was instrumental in connecting the two academic circles and this points out his role and standing in the academia. It is also meaningful and characteristic that it is in Jeju that the interchange of the two academic circles were made. Furthermore, the two academic circles were reproduced and expanded by Ahn Byung-Taek, the son of Ahn Dal-Sam, which also holds significant implications.

『서연문견록(西淵聞見錄)』에 보이는 연천(淵泉) 홍석주(洪奭周)

김새미오 ( Sae Mi O Kim ) 우리한문학회 2008 漢文學報 Vol.18 No.-

일제강점기 노사학맥 부해 안병택 서당의 교육과 그 의미 ― 『근재북학일기(謹齋北學日記)』를 중심으로

김새미오 ( Kim Sae-mi-o ) 성균관대학교 대동문화연구원 2017 大東文化硏究 Vol.97 No.-

본고는 『謹齋北學日記』를 중심으로 부해서당의 교육과 그 의미를 살펴보았다. 『근재북학일기』는 근대 제주지식인 근재 김균배가 1년 6개월에 걸쳐 부해서당에서 배웠던 것을 차근차근 기록한 학습일기이다. 부해서당의 주요 학습내용은 크게 노사학맥에 대한 인식과 시국에 따른 정신교육강화로 정리할 수 있었다. 부해 안병택은 자신이 배웠던 노사 기정진 선생의 모습을 학생들에게 전하면서, 노사학맥의 생각과 가치를 되돌아 볼 수 있는 기회를 마련 하였다. 이는 부해서당이 단순한 내용을 전달하고 경제적 문제를 해결하는 곳이 아닌, 사상과 가치를 후세에 전하는 공간이었음을 알 수 있다. 또한 안병택은 당시 일제강점기라는 시국과 맞물려 학습자들에게 치열한 학습자세를 주문하였다. 이런 내용은 역사적 비유 등을 통해 간접적으로 표현하였다. 부해서당의 학습방법은 세 가지로 정리할 수 있었다. 첫째, 선배와 후배가 같이 수업하면서 토론하는 방식, 둘째, 실제생활에서 학습내용을 적용하는 방식, 셋째, 학습일기를 작성하고 일기를 통해 학습을 공유하는 방식이었다. 이런 학습방식을 통해 학습효과를 높일 수 있었음을 물론 학습자 간에 강한 유대감을 지닐 수 있었을 것으로 생각된다. 부해서당에는 전라도 지역은 물론 제주도 등지에서도 많은 지식인들이 찾아왔다. 이는 노사학맥을 중심으로 여러 지역문인들이 융합된 공간이었음을 뜻한다. 사람간의 교유뿐만이 아니라 학맥 간의 교유 역시 주목할 사항이었다. 부해서당은 화서학맥과 간재학맥의 사상이 오가는 허브의 역할을 하였다. 이들 학맥은 방식은 달랐지만 항일이라는 공통된 내면인식이 있었기 때문이었다. 학맥 간의 교류에 대해서는 앞으로 깊이 있는 연구가 필요하고, 이를 통해 부해서당의 위치가 보다 선명하게 드러날 것으로 기대하는 바이다. This paper examines the education styles of Seodang(a private school between the periods of Koryo and Chosun) established and taught by Boohae and its meanings drawing upon the text, Kunjae`s Journal of Learning the North(China). The text is the journal that records details of what Kunjae, the intellectual native to Jeju Island, learned from the Boohae`s school for one and a half years. The main contents of learning from the Boohae`s School concerns perceiving the scholarly linkage of Nosa network and strengthening the mental state facing the difficult political period of the Japanese Rule. Boohae Ahn Byung-taek passed down the impressions of Nosa Khi Jeong-jin from whom Boohae himself learned. This indicates that the Boohae School is the place where not only leanings were made but also scholarly thoughts and values were passed down to through generations. Also, Ahn Byung-taek asked the students to hold their mental state strong facing the difficult political situation caused by the Japanese Rule, which were expressed through historical metaphors for it. The learning methods of the Boo-hae`s school can be summarized as follows. Firstly, senior and junior students in the school teach each other and discuss together. Secondly, what are learned in the school is aimed to be applied to everyday life. Thirdly, by drafting a diary of learning and by sharing the diary leaning contents and styles were able to be shared among the students in the school. Through these ways of learning not only the learning effects could be maximized but also the bonded feelings among the students could be maintained. The Boohae school was widely visited by intellectuals not only from Jeonra Province but also from many parts of Jeju Island. This indicates that the school functioned as a place where the local intellectuals of Jeju Island collected together. What draws our attention is that the school provides a venue where not only the exchanges of intellectuals but also that of different generations of the scholarly network of Nosa were made possible. The learning school of Boohae played a pivotal role as a hub in which the knowledge of the scholarly networks of Hwaseo and Khanjae was exchanged. The two networks were different in its main scholarly ideas but they shared in common the fighting spirit against the Japanese Rule. A further extensive study is necessary as to the exchanges between different scholarly networks through which the standpoints of the learning school of Boohae can be more clearly understood.