문학 속의 牙山 연구

손지봉(Son Ji-Bong),안장리(An Jang-Li) 한국민속학회 2002 韓國民俗學 Vol.36 No.1

Asan has been one of the regions most neglected from the central government throughout Korean history. This study attempts to provide a model for research on regional studies through literature and folk tales. History of Asan begins with the Bronz Age, although the name begins to appear in earnest in literatures of 13c AD. There are nor sufficient historical data about it. And the available data reflects the views of a central government. Therefore, it is necessary to draw on the folktales handed down by the word of mouth. Asan region used to be famous for springs, war, and shipping. It has been called Tang Jung, meaning a fountain of bathing since the Shilla dynasty. It was the place that kings of Koryo and Chosun visited for spa baths. It was also a place of battles between Kokuryo dynasty and Backjae dynasty, between Koryo dynasty and later Backjae dynasty. It was a battleground when Mongolian forces invaded Korean peninsula. It even served as a stage for battle between foreign forces such as Clings and Japans in the Ching-japan War. Since the shipping industry developed in the region, customs warehouses were built in the region. The people in the region were engaged in a variety of productions such as agriculture, fishery, and commerce. They showed a strong unity between themselves. It was proven by the fact that in a battle between Mongolian forces and Asan region, Asan regionals won the victory. However, in the Chosun dynasty, the Maeng Family, the most influential of regional notables, was forced to obey the central government of Chosun Dynasty. And the grassroots of the region were considered trouble-makers. The following folklores are sprinkled with the names of the places in the region: The hot spring folklore where a crane was said to have found a hot spring; filial son-stone folklore where a son took a good care of his parents even in dire poverty; and a nightingale folklore where a brother and his sister helped each other out. There are folklores that described human activities. One of them encouraged pride in the region by introducing Admiral Lee and Mang Sa Sung. One about Park Moon Soo, Royal Agent, and Lee Hag Bok showed superiority of common people. A folklore about Lee Ji Jam, an official in the region, reveals the wrongdoings of Ajeons, regional officials in an attempt to cause soul searching on the part of Asan residents.

한중(韓中) 설화에 나타난 까마귀·까치의 이미지 고찰

손지봉(Son, Ji-bong) 포은학회 2021 포은학연구 Vol.27 No.-

본고에서는 한국과 중국의 문헌기록과 문헌설화, 구비설화 등을 통해 까마귀와 까치에 대한 인식의 동이점을 고찰하되 신조(神鳥), 희조(喜鳥), 익조(益鳥), 효조(孝鳥), 영물(靈物) 등 긍정적 이미지와 흉조(凶鳥), 악조(惡鳥), 우조(愚鳥), 미물(微物) 등 부정적 이미지로 대별하여 고찰하였다. 고찰 결과 한국의 설화전승자들은 까마귀의 신조로서의 면모를 꾸준히 전승해왔으며 흉조로서의 면모는 후대에 나타났다. 현재에도 희조로서의 면모가 흉조보다 많이 나타나는데 이는 설화에서 까마귀와 까치를 함께 취급하는 양상 때문으로 여겨진다. 중국의 설화전승자들은 까마귀는 신조, 희조, 익조, 흉조, 미물 등 다양한 면모를 전승하였지만 현재는 이런 다양한 면모는 까치설화에서 주로 나타나며 까마귀는 흉조, 우조 등 부정적 이미지가 주로 나타남을 알 수 있다. This study set out to examine common and different points in the perceptions of the crow and the magpie in literature records, literature narratives, and oral folktales of Korea and China by dividing their images into positive ones including a divine bird, a lucky bird, helping bird, bird of filial duty, and mystical creature and negative ones including a bird of bad luck, ominous bird, stupid bird, and creature of no account. The examination results show that tale transmitters of Korea consistently passed down the aspects of the crow as a divine bird until later generations that began to highlight its aspects as a bird of bad luck. Even today, its aspects as a lucky bird are found more than those as a bird of bad luck, which is attributed to the pattern of dealing with the crow along with the magpie in Korean tales. Tale transmitters of China passed down various aspects of the crow including a divine bird, a lucky bird, helping bird, bird of bad luck, and creature of no account. Today, such various aspects are usually found in magpie tales, whereas the crow is depicted usually in negative images such as a bird of bad luck and stupid bird.

韓·中·日 忠犬說話 比較硏究

손지봉(Son, Ji-Bong) 포은학회 2017 포은학연구 Vol.19 No.-

본고에서는 한중일 義犬說話 중에 忠犬說話를 설정하고 이를 구전하는 과정에서 한중일 삼국이 허구성과 흥미성, 사실성과 교훈성 중에 어떤 요소 를 특히 강조했는지 밝혔다. 의견설화 연구자들이 설화를 유형화 하는 과정에서 첫째 개의 특성을 반영한 설화인가? 다른 동물로 대체될 가능성이 얼 마나 적은가? 둘째 위난의 가해자가 자연인가 인간인가? 셋째, 개가 인간과 소통을 하는 설화적 존재인가 그렇지 않은가 넷째, 개가 죽는가 그렇지 않은 가 등을 고려하고 있음에 착안하여 개에게 적합한 유형이며, 가해자가 자연 이고, 개가 설화적 존재가 아니며, 개의 죽음으로 끝나는 설화를 의견설화 중의 의견설화로 보고 본고에서는 이를 忠犬說話로 명명하자고 하였다. 아울러 최래옥의 의견설화 14가지 유형 중에 鎭火救主型, 鬪猛獸救主 型, 報恩殉死型 등을 충견설화로 설정하여 각각의 면모를 분석하였다. 진화구주형은 한국과 중국만 보이나 투맹수구주형과 보은순사형은 한중일 삼 국에 두루 보인다. 특히 진화구주형은 중국에도 보이지만 한국에는 전국적 으로 분포되어 구연되는 대표적인 충견설화임을 확인하였다. 일본은 투맹수 구주형이 많이 보이며, 중국은 전체 설화가 비교적 고루 보이는 편이다. 충견설화는 다른 설화들과 달리 교훈성이 중시되므로 구전하는 과정에서 허구성과 흥미성이 약화되고 사실성이 강조되는 것이 일반적이다. 그러나 한중일의 구연양상을 보면 중국이 허구성과 흥미성, 사실성과 교훈성을 두루 고려한 설화를 추구했다면 한국은 교훈성을 특히 중시했고 이를 위한 사실성을 확보하려 했으며, 일본 역시 교훈성을 중시했는데 이를 확보하는 과정에서 사실성도 추구했지만 허구성 역시 존중하였음을 확인할 수 있었다. This study chose faithful dog tales among the helpful dog tales in Korea, China, and Japan and examined which of fictionality, interest, reality, and morality was especially emphasized in the oral transmission process in the three nations. Researchers on helpful dog tales took into consideration the followings in the classification process of the tales: first, do the tales reflect the characteristics of dogs? How possible is it to replace dogs with other animals? Second, are the perpetrators of crisis and peril the nature or man? Third, are dogs narrative beings to communicate with people? Finally, do dogs die? Based on those considerations, the investigator defined helpful dog tales as the tales that were fit for dogs and in which the nature was the perpetrator, the dog was not a narrative being, and the dog dies at the end. In the present study, helpful dog tales were called faithful dog tales. The types of faithful dog tales were analyzed in each aspect based on the Jinhwaguju, Tumaengsuguju, and Boeunsunsa types selected from Choi Rae-ok s 14 types. While the first type was found only in Korea and China, the last two ones were found across Korea, China and Japan. The first type was the representative type of faithful dog tales widely distributed and narrated across Korea even though it was found in China, as well. The second type was found a lot in Japan, and there was an even distribution of the three types in China. Since morality is emphasized in faithful dog tales unlike other tales, it is a general practice to put an emphasis on reality with fictionality and interest weakened in the oral transmission process. The study looked into the narration patterns in Korea, China, and Japan and found that China sought after tales that took into account all of fictionality, interest, reality and morality, whereas Korea placed special importance on morality and thus tried to secure reality. Japan also placed importance on morality, pursuing reality and also respecting fictionality in the process of securing it.

충신 개자추(介子推)설화의 한중 비교

손지봉(Son, Ji-Bong) 포은학회 2015 포은학연구 Vol.15 No.-

본고는 중국의 대표적 충신 중의 하나인 개자추에 대한 역사기록, 중국설화, 한국설화 등을 비교하였다. 이는 한국과 중국의 충신에 대한 인식을 비교하기 위해서이다. 역사서에서 개자추는 공을 세운 뒤에 보상을 바라지 않은 순수한 충신이다. 어머니는 이에 동조하여 함께 산으로 숨었으며, 진문공은 봉토를 하사하고 사당을 지어 정려하였다. 중국설화에서 개자추는 두가지 면모를 지니고 있다. 한편으로는 진문공에게 허벅지 살을 먹일 정도로 충성했으나 논공행상에서 누락되어 고향에 내려가 어머니와 함께 산에 숨었다가 그를 찾으려는 진문공이 지른 불에 타죽은 비운의 충신이며, 한식의 유래가 된다. 또 한편으로는 진문공에게 충성을 했지만 본래부터 신선에 뜻을 둬서 어머니와도 헤어져 산속으로 들어간 신선이다. 한국에서는 설화와 민요에서 구연된다. 한국설화에서 개자추는 공을 이룬 뒤 어머니를 위해 낙향했다가 논공행상에서 누락되자 어머니를 모시고 산에 숨었으며, 그를 찾기 위해 지른 불에 타죽은 비운의 충신이며 효자이다. 한국민요에서 개자추는 비운의 죽음으로 포상을 받은 삶을 누리지 못한 억울한 인물이다. 한국에서 구연되는 개자추의 특징은 단순히 비운의 죽음으로 한식의 유래가 된 중국의 역사적 인물이 아니라 포상보다 어머니를 먼저 챙긴 효자이며, 매년 돌아오는 즐거운 봄을 함께 즐기지 못하는 억울한 인물로 여긴다는 점이다. This paper presents comparison results of historical records and Chinese and Korean tales about Jie Zi Tui, one of the representative loyal subjects in the history of China to compare the perceptions of loyal subjects. History books depict him as a pure loyal subject that wished for no rewards for his meritorious deeds. His mother agreed with him and hid in the mountain with him. Jinwen Gong bestowed feudal land on him and built a shrine for him to praise him. In Chinese tales, he was described as such a loyal subject that he would feed his own thigh to Jinwen Gong. He was, however, left out of the distribution of honors, returned to his hometown, and hid in the mountain with his mother. Jinwen Gong set the mountain on fire to find him, who ended up being burnt to death in such a tragedy. He is considered as the origin of Hansik. On the other hand, he was depicted as a Taoist hermit that wanted to be one in the first place even though he served the king as his loyal subject. His wish was so strong that he parted even with his mother and went into the mountain. In Korean tales, he was described as an unfortunate loyal subject and devoted son that did meritorious deeds, returned to his hometown, hid in the mountain with his mother after being left out of the distribution of honors, and was burnt to death in the fire set to find him. In Korean folk songs, he suffered an unfair fate as he died an unfortunate death before enjoying his life blessed with rewards. In Korean oral literature, he was perceived as a worldly figure of unfair fate that could not enjoy happy spring with others every year rather than a historic Chinese figure that was the origin of Hansik simply due to an unfortunate death, which is a huge difference.

공자 설화 연구

손지봉(Ji Bong Son) 중국학연구회 2001 中國學硏究 Vol.21 No.-

정몽주와 유몽인의 중국인식 비교

손지봉(Son, Ji-Bong) 포은학회 2016 포은학연구 Vol.17 No.-

이 논문은 정몽주와 유몽인의 중국인식 비교를 통해 중국인식의 차이를 밝히려는 논문이다. 정몽주는 6차례나 중국을 방문한 중국 전문가이다. 정몽주의 시대는 국내적으로는 고려와 조선이 교체되던 시기이며, 중국은 원명교체기였으므로 외교적으로 매우 중요한 시기였다. 당시 정몽주는 저물어가는 고려의 사신으로 새로 일어서는 명과의 관계를 정립해야 하는 입장이 었다. 유몽인이 살았던 시기 역시 중국은 명청교체기였으며, 조선은 임진왜란이라는 초유의 전쟁을 겪은 시기였다. 그러나 유몽인은 문인으로서의 정체성이 강했으며, 개성이 강한 인물로 평가받는 인물이다. 유몽인의 중국에 대한 경험은 사행 뿐만 아니라 조선에 입경한 중국인과의 교류도 이루어졌으며, 문집뿐만 아니라 야담이라는 문헌설화를 통해서도 중국 및 중국인에 대한 체험을 기술한 점 등이 정몽주와는 다른 점이다. 일반적으로 외국을 체험할 때 인물과 풍속의 차이에 주목하기 마련인데, 동아시아 문명권에서 중국의 경우 한자문명권이면서 문명중심국이었기에 문장요소에 대해서도 특별한 관심을 보였다. 그러므로 이 논문에서는 중국의 ‘풍속’과 ‘문물’, ‘인물’은 물론 ‘문장’ 등에 대한 정몽주와 유몽인의 인식을 비교하였다. 정몽주는 외교관의 입장에서 중국의 인물에 대해서는 ‘비판’을, 중국 수도의 번화함에 대해서는 ‘부러움’을, 중국과 같은 문자를 쓰는 점에 대해서는 ‘동질감’을, 중국의 이국적 풍물에 대해서는 ‘관조(觀照)’의 입장을 취했다면, 유몽인은 문화 중심국으로 중국을 인식하고 어우집에서는 특히 문물의 발달에 대해 부러움을 보였으며, 다른 요소에 있어서는 관조의 태도를 보였다. 어우야담에서는 중국의 옛 제도를 중시하는 입장에서 현재 중국의 풍물은 비판하되 중국의 역사적 인물과 문장에 대해서는 극단적인 추숭의 태도를 보여주었다. 정몽주는 중국 성리학을 전폭적으로 수용한 인물이며, 유몽인은 방외인적 입장을 견지한 인물로 평가되지만 중국인식 양상을 볼 때 정몽주는 보다주체적인 입장에서 상대국으로서의 중국을 인식했다면, 유몽인은 문화와 문 명의 중심이며, 조선을 도와준 은혜의 나라로 중국을 인식할 정도로 중국에 경도된 인식을 보여준 것으로 여겨진다. This study set out to compare and shed light on the differing views of Joseon literati Jeong Mong-ju and Yu Mong-in on China. While Jeong contributed to establishing Goryeo’s relations with Ming Dynasty as an envoy of Goryeo during the transition from Yuan to Ming, Yu lived through the Japanese invasion of Joseon at the end of the 16th century (Imjinwaeran) during the transition from Ming to Qing and expressed his perceptions of China both in the collections of his works and unofficial historical tales. Traveling abroad, one gets to focus on local “people” and “custom.” In those days, travelers also took interest in the “civilization” and “literature” of China that was the center of East Asian civilization. This study compares Jeong and Yu in those four aspects by looking into Jeong’s Poeunjip and Yu’s Eoujip and Eouyadam. As a diplomat, Jeong took the position of “criticizing” the people of China, of “envy” for the splendor of Chinese capital, that of “homogeneity” in regard to the use of the same Chinese letters, and that of “contemplation” for the exotic institutions and customs of China. In his collection of writings Eoujip, Yu expressed his envy for the developed civilization of China and showed an attitude of contemplation toward the kingdom’s other elements. In his Eouyadam, he criticized the current institutions and customs of China by placing importance on practices that preceded them and adopted an attitude of extreme worship for the historical figures and literary works of China. While Jeong fully embraced the Neo-Confucian beliefs of China, Yu maintained his position as an outsider. This paper's comparison of their perceptions of China shows that Jeong perceived China from a more independent standpoint, whereas Yu worshiped China so much that he considered China as the center of culture and civilization and as a country that was in a higher position, to hold Joseon in favor.

한중 설화에 나타난 쥐의 형상 비교 연구

손지봉(Son, Ji-Bong) 포은학회 2018 포은학연구 Vol.21 No.-

본고에서는 설화를 통해 인간과 일상적으로 가까운 동물인 쥐에 대한 한중인식을 비교하였다. 유형 중심 설화연구로는 인식비교가 어려우므로 설화에 형상화된 쥐의 모습을 미물, 영물, 요물 등으로 구분하고 이런 면모가 한중 옛 기록 및 채록 설화에 구현된 양상을 고찰하였다. 한중의 옛 기록에서 쥐는 미물이나 영물의 두가지 양상만 나타났으며, 한국기록에서는 일상적이고 불쌍한 미물이거나 좋은 징조를 알리는 영물로 형상화된 반면 중국기록에서는 해로운 미물이며 불길한 징조를 알리는 영물로 형상화되어 있음을 확인하였다. 한중설화에서 쥐는 미물, 영물, 요물로서 형상화되어 구연되었으며, 한국 설화에서 미물이나 영물보다 요물로 형상화된 경우가 많았고 중국설화에서는 영물이나 요물보다 미물로 형상화된 경우가 많음을 확인할 수 있었다. 가장 많이 광포된 쥐설화로 한국설화는 ‘둔갑한 쥐’이며, 중국설화는 ‘12띠 에서 1위가 된 쥐’이다. 한국설화에서 쥐는 둔갑능력이 중시된 반면 중국설 화에서는 속이는 면모가 강조된 셈이다. 한국의 쥐설화가 쥐춤이야기 등 「태평광기」의 영향을 받은 면모가 나타 나는 반면 중국의 쥐설화는 그렇지 않은 점이 특징이다. 한중 쥐설화에 있어서 일부 중국문헌설화의 영향이 중국보다 한국에 더 크게 남아 있음을 확인할 수 있었다. This study set out to compare Korea and China in the perception of the rat, which was the closest animal to people s daily life, by examining Korean and Chinese tales. Since it would be difficult to compare the two countries in the perception of the rat with a type-based tale research, the investigator looked into the forms of the rat embodied in tales. The forms of the rat were categorized into little, mystical, and wicked creatures, and the patterns of these aspects being embodied in old records and recorded tales were examined both in Korea and China. The old records of Korea and China depicted the rats only as little and mystical creatures. While the Korean records embodied the rat as a daily, poor little creature or a mystical creature to deliver a good omen, the Chinese records embodied it as a harmful little creature or a mystical creature to deliver an ill omen. The tales of Korea and China described the rats as little, mystical, and wicked creatures. The rat would be embodied as a wicked creature rather than a little or mystical one in many cases in Korean tales. In Chinese tales, it would be embodied as a little creature rather than a mystical or wicked one. The most widely spread rat tale was ‘The Transforming Rat’ in Korean tales and ‘The Rat in the First Place in the 12 Chinese Zodiac Signs’ in Chinese tales. While the rat performed its transforming abilities in Korean tales, it deceived people in Chinese tales. The rat tales of Korea were influenced by Taepyeonggwangi such as The Story of Rat Dance, but those of China received none of its influence. It indicates that the impacts of Chinese literature tales were greater in Korean rat tales than in Chinese rat tales.

논문 : 번역과 문화전파

손지봉 ( Ji Bong Son ) 중국어문학회 2007 中國語文學誌 Vol.24 No.-

중국의 번역론에 대한 전통문학론의 영향 고찰

손지봉(Son Ji bong) 한국통번역교육학회 2010 통번역교육연구 Vol.8 No.2

This thesis classifies the period of the modern Chinese translation into the Period of Translation of Western Literature, 5.4 New Literary Period, 1940s Translation Period, and New Chinese Translation Project Period, concentrating on all the representative theories of YanFu, GuoMoRuo, LinYuTang and QianZhongShu. The Ya(雅) of Xidaya(信達雅) Theory advocated by YanFu was influenced by the Guwen(古文) Theory of Tongchengpai(桐城派). FengYun(風韻) of GuoMoRuo was influenced by the FengGe(風格) Theory of WangGuoWei(王國維) and the ShenYun(神韻) Theory of WangShiZhen(王士禎). The Meixue(美學) Theory was influenced by the Xingling(性靈) Theory of YuanMei(袁枚). The Huajing(化境) Theory of QianZhongShu was influenced by the Yijing(意境) Theory of WangGuoWe. These were not only translators but also men of letters or literary researchers. They studied ‘Translated Literature’ rather than general literary works.

학부에서의 통역번역교육

손지봉(Son Ji Bong) 한국통번역교육학회 2003 통번역교육연구 Vol.1 No.1

This thesis takes a look at college education in Korea centering on interpretation and translation and presents a direction. The teaching of interpretation and translation used to be conducted largely in graduate schools. Recently, however, undergraduate curriculum has begun to incorporate it. While it is encouraging to see it spread among colleges to teach interpretation and translation due to the rise in demand for interpreters and translators, there is a pressing need for an adequate paradigm for teaching the necessary skills. This research reviews the curricula of the division of interpretation at institutions such as Keum Kang University and Tae Gue University of Foreign Studies. It suggests what educators should do in the areas of research, education and practice to make up for whatever is lacking. This research draws on data in China, which has a longer history of research on interpretation and translation than that of Korea. This research discusses the content and methods of teaching interpretation and translation centering on teaching culture-bound language. It also discusses practical problems arising in translating literary works. This thesis only deals with fragments of theory, education and practice involving interpretation and translation, thus falling short of presenting a general direction. Future research on each area should concern various problems and general direction. The merit of this thesis is that the need of active exchange of ideas between interpreters and translators engaged in education is reaffirmed here so that they can find a desirable direction of undergraduate education.