옛날 옛적 고령에서: 대장장이 콘텐츠 개발을 위한 이야기 재구성

김중순 ( Kim Tschung-sun ) 한국언어문화교육학회 2006 언어와 문화 Vol.2 No.1

This article sets out to research various strategies of ascertaining the identity of the Goryeong-gun area, after Ulleung-do the smallest district in Gyeongsangbuk-do. To escape the futility of the grand discourse of globalization that is weighing down on the humanities, this can be seen as a move towards the concreteness demanded by this so-called era of localization. Goryeong is the place where the state of Dae Gaya emerged, and where the new iron culture from the north took root and provided the momentum for the formation of a new state. After collecting various stories on the theme of iron implements that emerged against this historical background what could be called “iron-legends” I have tried to reveal their symbolic structure by analyzing the motifs and personae that appear in these legends. For example, I studied how elements from northern iron culture such as the frog, the three-legged crow, the iron-king Qiu, the cranial deformation etc. are expressed in Goryeong, and ascertained the motif of the smith-shaman with which figures such as Suro, Tarhae, Gangsu, Yeonorang and Se-onyeo can be identified. On the basis of this a narrative cycle centered on Goryeong’s Gaya civilization can be ascertained. The cycle comprises the following stages: “the heavenly blacksmith, the civilizing hero, the emergence of farming, the role of religions, and the state foundation.” (Keimyung University)

야쿠트의 현대화된 전통혼례에 관한 상징인류학적 이해

김중순(Kim, Tschung-Sun) 동북아시아문화학회 2013 동북아 문화연구 Vol.1 No.35

The purpose of this article is to analyze the Yakut’s traditional wedding from the perspective of ritual theory of Victor Turner. Turner deepened the results of Van Gennep’s research so called ‘rites de passage’. It is the ceremony that emerges in important existential situations such as the change of environment, the change of groups including, or the change of living space. It consists of three courses: separation, transition, and aggregation. Among these courses, the transition happens spatially in marginal areas, but temporally in niches between one situation and another. Turner explains it using the term liminality. Individuals or groups put in liminal conditions are invisible beings, ambiguous half and half beings, and, therefore, anonymously in the presence of niches. This niche is, to the Yakuts, the other world. Turner’s main contribution is to clarify the characteristics of the transitional stage with the terms of ‘liminality’ and ‘communitas’. Communitas represents a certain situation standing on a doorsill (limen), prohibited in ordinary life. In other words, communitas means an extraordinary situation outside the everyday life. It is a holy, and even creative moment in a sense. Therefore, we may see the hidden device, ‘the way to the other world’ in Yakut’s traditional wedding, and finally we may also regard the wedding not as a simple transient event, but as an ongoing process. This can go far beyond the horizon of the hermeneutics of the rite of passage by reviewing symbolic anthropology of Turner over endangered Russian ethnic minority’s traditional wedding ceremony.

노자(老子)에 있어서 도(道)의 절대성과 여성성

김중순(Tschung-Sun Kim) 계명대학교 여성학연구소 2009 젠더와 문화 Vol.2 No.2

중국의 민속 종교나 철학사에서 노자 시대(기원 5-4세기) 이전에는 “절대자”로 표현될 수 있는 개념은 없었다. 기껏 권선징악의 가부장적인 힘이 추상화되면서 신(神)으로 표현되었고, 나아가서는 유신론의 단서가 되었을 것이다. 천(天)이나 상제(上帝) 등이 최고의 존재자로 여겨진 것이 그런 예이다. 노자에 이르러 도(道)라는 개념이 등장하면서 고대 중국 사상에 근본적인 변혁이 시작되었다. 유가(儒家)에 의해 신성시되어 오던 천(天) 보다도 더 고차원적이고 절대적인 개념으로서의 도(道)가 자리 잡게 된 것이다. 이것은 엄청난 사고의 변화이며 특히 세 가지의 중요한 의미를 담고 있다. 첫째, 노자는 현상적으로 있는 그대로의 세계에 대해서 뿐만 아니라 그것을 넘어선 문제에 대해서 까지도 물음을 제기하고 있다는 사실이다. 둘째, 노자는 무(無)를 존재의 근거로 파악하고 있다는 사실이다. 셋째, 절대자의 개념을 고정된 것으로서가 아니라 변화하는 것으로 파악한다는 사실이다. 다시 말하면 신성이 남성에서 여성으로 변한다는 것이다. 도는 신적일 뿐만 아니라 완전한 존재이기도 하다. 때로는 의인화된 특징들도 있다. 그러나 도는 결코 살아있는 인격적 존재로 상징화되지는 않았다. 이것이야말로 아마도 최고 절대 존재의 관념에 대한 도와 기독교 사이의 가장 극명한 차이일 것이다. It was not until the appearance of Lao Tzu(5-4th century B.C.E.) that fundamental reform in ancient Chinese thought began with the advent of the concept of Dao. In the Christian tradition, the figure of the absolute supreme being is based on a super-masculinized male personality. Lao Tzu refers to the Dao as "mother" and in the Daodejing mentions words such as womanhood, valley, and emptiness, which are generalized symbols of femininity. These womanly elements are included in the great principle of the Yin-Yang structure governing all the phenomena in nature. Accordingly, although womanhood is only a metaphor, Lao Tzu tries to deliver the essence of a passive attitude toward existence by way of this metaphor. He believed that the passiveness of womanliness is superior to the active behavior contemplated consciously by human beings. Passiveness adopts as its distinctive feature the acceptance of extreme relationships forming confrontation modes. The Dao is obviously not the concretization of womanly virtue in a personal sense, but it is different from Christianity in the west with its masculine supreme being.

해외 한국학의 동향

김중순(Kim Tschung-sun) 한국국학진흥원 2003 국학연구 Vol.3 No.-

해외 한국학을 국학의 관점으로 이해하는 것은 적절치 않다. 이 둘이 다 함께 한국을 대상으로 삼고 있지만, 출발과 접근법이 다르다. 이 글에서는 동남아와 러시아를 제외한 영미와 구라파의 연구 성과를 살핀다. 이런 성과물들은 주로 50년대 한국전쟁 이후에, 그리고 70년대 한국의 경제가 급속히 성장했을 때 나온 것이다. 그러나, 그들의 한국관은 직접적인 연구나 경험에 의하지 않고 식민지 시대에 간접적으로 전해진 인상을 바탕으로 한다. 그것이 오늘날 어떤 형태로 극복이 되고 있는지 각 분야별로 살펴본다. 특히 최근에는 해외 한국학이 포스트모더니즘의 경향을 띄고 국학의 전통에 대해 과감한 대립구도를 형성해 가고 있다. 학제간의 연구도 활발하고, 국내와 해외 학자들간의 교류도 활발하다. 몇몇 선도 그룹을 형성하는 학자들과, 그들의 저술을 소개함으로써 해외 한국학의 이러한 경향을 밝혔다. 그러나, 해외한국학의 걸림돌은 오히려 국내학자들의 고정관념에 있다. 그들의 “우리 것”에 대한 고집과, 한국학이 “우리의 소유물”이므로 해외한국학의 “잘못된 경향”을 방지하기 위해 더욱 분발해야 한다는 사명감이 그것이다. Korean Studies Abroad should not be understood from the view point of Kukhak(국학; 國學; National Studies) nor can they be compared in retrospect. Both of them deal with the same subject but differ in starting point and method of approach. In this paper, only the outcome of studies from United States and Europe will be discussed, while excluding that of South East Asia and Russia. Most of these results were made during the 50's after the Korean War, and in the 70's when the Korean economy began to develop rapidly. However, these studies had been conducted based on information indirectly gained from the Japanese rule. It is necessary to review, in every area, how these fallacies are being and should be overcome. Recent trends of Korea Studies Abroad, however, shows postmodernism in their academe methodology which contradicts the traditional and rigid method of Kukhak. As interdisciplinary approach is becoming more and more common, communication among scholars in Korea and abroad is forcing Kukhak to broaden their scope. These new trends are being introduced through the research of some leading young scholar groups. It should be noted that the obstacle is the tenacity of Korean scholars in their self-absorbed cultural identity. Their 'we-ness' consciousness and excessive sense of duty of 'our' Korean Study lead to overreaction in correcting the 'wrong' trends abroad.

근대화의 담지자擔持者 기생妓生 Ⅰ

김중순(Kim Tschung-sun) 계명대학교 한국학연구원 2011 한국학논집 Vol.0 No.43

문학,문화 : 야쿠트의 종교혼합 현상에 대한 고찰: "아르치 지에테"(Archie Jiete)의 건립을 중심으로

김중순 ( Tschung Sun Kim ) 경희대학교 비교문화연구소 2011 비교문화연구 Vol.25 No.-

In the Sakha(Yakutia) Republic, culture and politics continue to be interwined. Shamanism recently has come out of hiding after Soviet repression, and into fashion. Images of the shaman are changing in villages, where traditional healers have maintained their practices in difficult conditions, and in cities, where a resurgence of spirit belief and healing has led to the revitalization of their nationalism. Shamans and folk healers manipulate their own images, and in turn are changed by the upheavals of politicized cultural revitalization. In this complex and interactive context, folklore about traditional shamans has become especially rich and accessible. I argue here that religion has become an idiom through which competing definitions of homeland and national pride are being shaped. Until September 2002, Yakutsk had never had a ``temple`` devoted to the practice of traditional shamanic beliefs. Indeed the whole concept that a building ``Archie Jiete`` could contain or represent the beliefs, values and rituals of the Sakha people was new, and highly controversial.

“외국문화로서의 한국문화”교육의 가능성

김중순 ( Kim Tschung-sun ) 한국언어문화교육학회 2008 언어와 문화 Vol.4 No.1

The purpose of this work is to determine the feasibility of Korean Culture as a Foreign Culture (KCFC) education. Until now, the trend of Korean cultural studies in general has been to view it as existing within a fixed regional space with an embodied shape as a conclusive reality and to attempt to objectively grasp an understanding of that reality. Because it was unable to objectify, delocalize, and alienate, KCFC was left simply as a vehicle of Korean as a Foreign Language (KFL) education. Therefore the position, the boundary, and methods of Korean culture studies need to be changed. First, the territory of Korean culture from the Korean peninsula needs to be expanded to include the countries of East Asia as well as the ever expanding realm of cyberspace; second, the communicational means for conveying the facts about Korean culture needs to be expanded from the Korean language to include all other languages; third, the sovereignty over Korean culture needs to be expanded from the ethnic Korean people to include all people who participate in shaping Korean culture. In order to implement this paradigm shift, I present the following five step KCFC education process. 1. Adequate provision of facts about Korean culture 2. The re-evaluation of cultural knowledge based on the Korean viewpoint as an outsider’s viewpoint 3. Comparison of Korean culture with the learner’s culture 4. The re-evaluation of the learner’s culture as an outsider’s viewpoint 5. Defining the universality of Korean culture in terms of human relations The remaining problems are related to the concreteness of the education field. Currently the tasks that must be done are establishing a curriculum and related studies, and devising teaching methods that are in accord with the learner’s level. The most important requirement, however, is the training of teachers for KCFC education. Just as KFC has established its independence and disciplinary field distinct from National Korean Language studies, KCFC must also become independent from National Korean culture studies and establish its own field. Then it will no longer be just a tool in language education and will be able to acquire its own autonomous identity. (Keimyung University)

문화가 디지털을 만났을 때: 디지털 시대의 문화교육을 위한 방법모색

김중순 ( Kim Tschung-sun ) 한국언어문화교육학회 2005 언어와 문화 Vol.1 No.2

Education is what makes human beings human. In East Asia, where it has traditionally been assumed that what sets man apart from animal is his ethical values, the cultivation of man’s virtuous nature is seen as the essence of education. In the West, however, where mankind is defined by the faculty of rational thinking, fostering rational thought is regarded as the fundamental task of education. As a result, the western tradition of education settled on an educational curriculum based on propositional knowledge, because it was regarded as compatible with rational thinking, but excluded methodical knowledge, as it was considered unrelated to the faculty of rational thinking. In such an educational structure, there was no place for ‘fun’. It is only with the relative decline of the printed information medium and the rise of the digital information format, and the ensuing establishment of digital knowledge, that the opposition between propositional and procedural knowledge has finally been dissolved. Because the confrontational structure characterized by these two types of education has been dissolved by this new information medium, there is a need for a new educational philosophy. The most important condition for this new educational philosophy is that it should conform with the digital information medium. This paper outlines a possible direction for culture education based on a new educational philosophy. In particular, it aims to demonstrate the necessity of grafting the dynamic, creative and productive aspects of the games that characterize the digital information age onto the traditional system of education. (Keimyung University)

한국문화의 미적 가치개념에 대한 도가적 해명

김중순(Kim Tschung-Sun) 계명대학교 한국학연구원 2008 한국학논집 Vol.0 No.36

이슬람 근대주의의 이해

김중순(Kim, Tschung-Sun) 계명대학교 인문과학연구소 2013 동서인문학 Vol.0 No.47

In world history perceived by the West, not only the Arab muslim but Persia, India, and even East Asia are completely left out or depreciated. It is because they believed that they led the Renaissance and the Age of Enlightenment through the rediscovery of Hellenism and Hebraism, and that they accomplished the development both in science and in industry. This became established as the logic of Orientalism. And Islam, which was on the actual decline, did not bring forth a refutation in regards to this, precipitating itself in general after the 17<SUP>th</SUP> century. Their religion also degenerated into bureaucratic structures, so the liberal and independent thought based on reason was no longer made possible. People could no longer taste the spiritual achievement from the religion deprived of self-regulation. Without losing this opportunity, the West brought with them a secular and humanistic view of the world: ‘modernity.’ The Islamic world helplessly became the slave of this ‘modernity’. The Islamic world groped for reformation by the mid 18th century. The Islamic movement of restoration refers to the exclusive fundamentalism, which calls for getting back to the original fundamentals. Secular modernism is comprised of the ones who cry out for following the West outspokenly by asserting that the West is right. Religion is to evolve in tandem with human communities. The problem, however, is that Muslims insist on Islamic absolutism. Mixed modernism shows a rather flexible stance; whereas Islam is right, the West is partly right as well. It cried out for the Islamic countries’ solidarity. Based on reason and scientific technology, it also strived for political revitalization by introducing constitutionalism. However, it was not linked to the individualism. Religion and nationalism did not pair off. Moreover, it was devoid of the concept that could divide the world into two: secular realm and religious realm. Liberalism creating an air of Enlightenment movement did not develop all of a sudden. There existed neither the democratic revolution, the scientific revolution, nor the industrial revolution. Orientalists concentrated on why the conditions of modernity could not develop in the Islamic society, whereas the modernization theoreticians concentrated on how to furnish the Islamic society with the conditions of modernity. Islamic modernization is not to be made possible by the orientalists’ diagnoses. What is needed here is the prescription written by the modernization theoreticians.