성년 미성년을 구분할 처소는 따로 없어, 오염된 상업자본의 척결부터

이창식 한국사법행정학회 1985 사법행정 Vol.26 No.6

'다자구할머니' 說話의 神話的 性格

李昌植,崔明煥 동아시아고대학회 2003 동아시아고대학 Vol.7 No.-

‘Dajaguhalmeo-myth' transmission in Yongbuwon-ri, Daegang-myeon, Danyang-gun, Chungchong-bukdo ‘Dajaguhalmeo' as far as being mountain god who is accompaniedin ‘Jukryeongsansinje' goddess be. It was old woman who know well Sobaekmountain's topography that ‘Dajaguhalmeo' that become target of sacrifice. She speaks that defeat thief who afflict people who pass over Jukryeong(竹嶺) by eminent wisdom, and became Jukryeong's mountain god by zero that make the village and country restfully. It has ‘Dajagu' that is person who is created newly by God in human through myth, and new name by people at the process that ‘Dajaguhalmeo'. ‘Dajaguhalmeo-myth' is acting role that explain the origin of ‘Sansindang’ and ‘Jukryeongsansinje' Soon because is used by history phlegm that ‘Dajaguhalmeo-myth' is believed by individual or area's guardian deity. Even if is so, can not prescribe ‘Dajaguhalmeo' unfortunate slip of the tongue that is ‘Dajagu-myth' or ‘Dajaguhalmeo-myth'. Soon because must acquire deify which ‘Dajaguhalmeo-tale' must equip as myth to deify. These point is difference with tale ‘Dajaguhalmeo' and general myth. Soon legend need mythical devices on essential factor of deification, mythical device that area peoples of Yongbuwon-ri produce is sacredness story of ‘Dajaguhalmeo' justly. Apotheosized ’Dajaguhalmeo' does much meanings and function in the area peoples. First, is having function that control consciousness and emotion of function, function of treatment, function that decide good and bad luck, function of treatment, the area peoples of country protection. The area peoples of Yongbuwon-ri need force of aloof ’Dajaguhalmeo' for effective survival, or honor ‘Dajaguhalmeo', and are controlled by ‘Dajaguhalmeo'. So, is appeared by sacrifice becoming a life of faith. Therefore, It is ‘Dajaguhalmeo' is alive as god that do that protect individual or the village as well as the country to the area peoples of yongbuwon-ri who believe ‘Dajaguhalmeo'.

서불전승의 정체성과 문화콘텐츠 활용방안

이창식 동아시아고대학회 2005 동아시아고대학 Vol.12 No.-

겨울철 오징어게임

이창식 고요아침 2021 열린시학 Vol.26 No.4

계획접근법의 도시계획을 : 도시계획은 대중의 편에서 다루어져야

이창식 대한지방행정공제회 1970 도시문제 Vol.5 No.2

지역민요의 발굴과 확산: 메밀도리깨질소리 사례

이창식 한국공연문화학회 2020 공연문화연구 Vol.0 No.40

In this study, the development of traditional contents is to be enabled to succeed the values of the heritage on the song sang during dry-field farming of Bongpyeong Memil-dorikkaejil-sori. In addition, the identity on the heritage of songs sang during farming were diagnosed, and their value in context with the history and the value as the community for succession are emphasized as the value of cultural asset to expand the discussion up to the level of traditional cultural industry works. In the Bongpyeong Memil-dorikkaejil-sori, the intrinsic artistic value, the excellence of value as the educational experience, factor for overcoming the extinction of farming songs, and the promotion direction of the storytelling on buckwheat were provided. This is breaking from the formalization and being old-fashioned on the Bongpyeong Memil-dorikkaejil-sori to focus on the symbolization of the agricultural heritage in the modern context, habituating and spreading the gene of slash-and-burn field (hwajeon or budaeki). In terms of methodology on awareness, historicity or creativity, alternative method on the folk songs in labor was provided by having critical mind on the Bongpyeong Memil-dorikkaejil-sori and buckwheat songs. By reviewing the field contextualization of designating the intangible cultural asset, suggestions were made on activating the succession, and even the method of symbolic registration on the heritage of buckwheat farming was mentioned. Heritage on agricultural culture that can represent Pyeongchang and Gangwon must be discovered to be made into a brand. In addition, the uniqueness in the Madang ‘Song Madaengi Traditional Music’ must be found to apply as the brand on the point in which the people around the world can have consensus for utilization. As the farming song, rediscovery of the Bongpyeong Memil-dorikkaejil-sori is required to create the sustainable status as the multi-purpose cultural contents and provide the network of professionals for activating the folk songs to enable the opportunity of qualitative substantiality and spread instead of quantitative growth. In addition, festivals for each region, especially the festival for Pyeongchang area must be utilized centrally on the development of farming songs to organize the storytelling actively. 이 논문은 봉평메밀도리깨질소리 밭농사요유산의 가치전승을 위하여 전통콘텐츠 개발을 천착한 것이다. 농사요(農事謠)유산의 정체성을 진단하고 역사맥락화 가치와 전승공동체적 가치를 문화재적 가치로 부각시키고 전통문화산업론의 차원에서 논의까지 확장하였다. 봉평메밀도리깨질소리의 내재적 예술성과 교육체험적 가치수월성, 농사요의 소멸 극복 요소, 메밀 스토리텔링 추진방향 등을 제시하였다. 봉평메밀도리깨질소리의 형식화, 박제화를 벗어나 현대적 맥락에서 농업유산 상징-화전과 부데기 유전자-의 생활화, 확산화에 역점을 둔 것이다. 인식 방법론이나 역사성, 창의성의 측면에서 봉평메밀도리깨질소리, 메밀노래의 문제의식을 통해 생태적 생업민요의 대안론을 제시하였다. 무형문화재 지정의 현장맥락화를 재론하면서 전승 활력에 조언하였으며, 향후 메밀농업유산의 상징적 등재론까지 거론하였다. 평창, 강원을 대표할 수 있는 농업문화유산을 발굴하여 브랜드화가 필요하다. 마당 ‘마뎅이소리 전통음악’에서 고유한 것이 무엇인지 찾아내어 세계인들이 공감하고 활용할 수 있는 포인트-지역 브랜드화-를 적용하는 것이 중요하다. 농사요로서 봉평메밀도리깨질소리의 재발견을 통해 다목적 문화콘텐츠로 지속적인 위상을 만들고 전통민요 활성화를 위한 전문가들의 네트워크를 마련하여 양적인 성장보다 질적인 내실과 확산의 기회를 마련하고 농사요 발전의 중심에 각 지역별 축제-특히 평창지역축제-의 활용 스토리텔링을 적극 개발해야 한다.

葬禮儀式謠의 靈魂觀

李昌植 동아시아고대학회 2004 동아시아고대학 Vol.9 No.-

It is ‘Jangryeuisikyoa’that sing the world concretely since that reach in death as singing death. A person dies necessarily if is born once. Death is object of a feeling of awe and fear to an alive person. Nevertheless, human's action who consider a person and dead's relation who have lived death by having formalization seriously is Jangryeuisikyoa. Ancestors' spirit and future life that is Korean's phenomenon and a class of consciousness in spite of regional difference in formality and form of funeral ceremonies have commonly. Imagination has indwelled play on the inside. Jangryeuisikyoa became delegate item of folk art festival. Symbol of laugh that go 'Malmeki' and 'Jinsanoli' in this learning confirmed another state of life. Present age can not become meet tradition society's Jangryeuisikyoa main point to archetype. Furthermore, nowadays in life busy and ceremonial by way change of modern's funeral ceremonies that hate rapidly case of disappearing Jangryeuisikyoa main point urgent investigation and conservation need . Required compulsorily to preserve Jangryeuisikyoa right near at field work and recording faithfully data presenting is some kind of Jangryeuisikyoa called some phenomenon through work the life force keep effort do must. Form of funeral ceremonies is expressing human's spirit and future life more directly through union of existence(有) and nothingness(無). Pallbearers' dirge that send on spirit by sadness and tear must be interested to inherit this putting on base of virtue which live along with way formality of funeral ceremonies that hold together.

<제왕운기(帝王韻紀)>에 인용된 설화의 성격

이창식 동아시아고대학회 2019 동아시아고대학 Vol.0 No.54

『제왕운기』는 13세기에 이승휴의 사찬서서(私撰史書)로 중국과 우리나라 고대 왕조의 치적과 실정(失政)과 충신과 반역자 등을 기술하여 군왕의 수덕(修德) 곧 공부와 품성을 강조하기 위한 방편으로 서술되었다. 이승휴는 서사시의 탄력과 울림을 위해 성찰적 스토리텔링에 부합하도록 구성하였다. 『제왕운기』는 지은이가 익히 견문(見聞)한 것을 근거 곧 직접 고증하고 고려 정통성 부합의 필치로 삼아 읊조림에 맞게 하였고, 그 선택하여 본받을 만한 것과 악하여 경계로 삼을 만한 것은 모두 일마다 『춘추(春秋)』의 필법에 따랐던 것은 군주 지도자를 중심으로 역사를 서술하였음을 반증한 것이다. 이승휴의 『제왕운기』는 사료(史料)의 실증 위주의 고증을 중시하는 역사관과 상상력을 중시하는 문학의 개연적 가치 곧 수용자의 효용성에 맞는 것을 가려서 편찬하였음을 알 수 있으며, 구전심수(口傳心受)의 민간에 떠도는 이야기를 무조건 수용하기보다는 유자(儒子)의 필독서인 경서(經書)와 역사를 연마하는데 필요한 요소[감계(鑑誡)]와 부합되도록 선별하여 취택하였다. 『제왕운기』 10편의 설화 기사는 대체로 상권보다는 하권에 집약되어 있고, 중국의 창세(創世)신화, 기자동래설(箕子東來說)을 제외하고는 한국 국조신화(國祖神話)인 「단군신화」의 신성성이 고려시대에도 여전히 이어지고 있다고 강조하였다. 「단군신화」를 한국사 체계 속에 당당히 포함시킴으로써 고려 역사의 유구성을 강조하였다. 이 발상은 발해(渤海)를 고구려의 계승국으로 확인한 것에서 확인된다. 부여의 부루(夫婁), 고구려의 주몽, 성골장군(聖骨將軍)인 호경(虎景)과 그의 부인, 작제건과 그의 부인 등의 서술도 그것이다. 왕조의 쇠망은 군주의 실덕(失德)과 민의 호응과 관련되기 때문에 군주의 수덕(修德)을 강조했는데, 이는 백제의 의자왕, 신라의 왕자이자 후고구려의 시조인 궁예, 후백제의 견훤 등의 이야기가 여기에 해당된다. 『제왕운기』에 수록된 설화에 나타난 새, 범, 알, 나무, 물, 용, 산 등의 관념은 공공신앙의 정신적 표징이며, 천지(天地)를 매개물, 앞일에 대한 암시, 전조(前兆) 등의 교감적 의미가 내재되어 있다. 이들은 천신(天神), 산신, 수신(水神)과 밀접한 연계를 가지는 동시에 한국 민족의 통합된 역사와 문화의 산실 역할을 한다. 이러한 고유 사유와 단군기원의 역사의식은 고려말 신진 사대부에게 전승되어 조선 개국 후 단군을 국조로 정착시키고, 『동국통감(東國通鑑)』을 비롯한 사서에서도 제천의식과 단군이 국조임을 밝히게 된 것이다. 『제왕운기』는 사찬사서(私撰史書)의 성격이 짙어 13세기 당대의 조야(朝野)가 원(元)의 내정간섭으로 민족의식이 위축된 시기에 한국 민족의 북방계 신화, 장소 지명, 수목암석에 얽힌 이야기를 자주적(自主的)인 시각에서 엮어낸 설화집(說話集)의 성격을 가진 스토리텔링 서사시였다. 또한 『제왕운기』는 역대 군주의 이야기를 서술하면서 주요 부분에 협주(夾註)를 가한 것은 지은이가 이전 혹은 당대에 구전되거나 전해지는 문헌을 체계화하여 왕실의 계보와 공적 기록을 중시한 뜻으로 여겨진다. 이러한 독자적 설화를 강조하는 이유는, 한국 민족이 중국과 확연히 구별되는 자주적이고 독자적인 국가임을 강조하였으며, 몽골의 정치적 지배에 대항하는 의지를 빗대어 표출시키기 위한 전략이었다. As a history book written by Seung-hyu Lee in the thirteenth century, 『Jewang Ungi』 was narrated as a means to emphasize the king’s virtues such as study and character by describing the achievements, circumstances, loyalties, traitors, and others in the ancient dynasties of China and Korea. Seung-hyu Lee constructed it in a way that it corresponds to the introspective storytelling for the reflection and the resonance of an epic poetry. In 『Jewang Ungi』, the author adapted to the recitation by ascertaining the evidence based on what he had heard or seen and making the Goryeo’s legitimacy as a support, and followed the pattern of the 『Chunchu(Spring and Autumn)』 for the chosen things that people would need to learn from and the evil things that people would need to stay away from. These disputes that the history has been described mainly by the monarch leaders. Seung-hyu Lee’s 『Jewang Ungi』 can be inferred that it was compiled in accordance with the effectiveness of the reader such as the historical view that emphasizes the empiricism of historical documents and the plausible value of the literary that emphasizes the imagination. Rather than unconditionally accepting the stories that are orally transmitted rumors in the public, the author sorted and selected so as to be compatible with the Confucian classics that are must reads for Yuza and the elements(鑑誡; mirror that of the past to not repeat the same mistake) that are necessary to policy the history. The 10-episodes of the narrative stories in 『Jewang Ungi』 are mostly concentrated in the last volume rather than in the first volume, and emphasized that the sacredness of 「Dangun Mythology」, which is the Origin Mythology of Korea, is still continuing in the Goryeo Period, except for China’s Genesis Mythology and Kija(Jizi) migration theory. By incorporating 「Dangun Mythology」in the system of Korean history, he emphasized the immemorial value of Goryeo history. This idea is identified by confirming Balhae as the successor state of Goguryeo. This is also confirmed by the description of Buru of Buyeo, Jumong of Goguryeo, Seonggol general Hoyeong and his wife, Jak Je-geon and his wife, and etc. Because the decline of the dynasty is related to the virtue of the monarch and the response of the people, he emphasized the virtue of the monarch, and the examples of this include the stories of King Uija of Baekje, Gung Ye who is the prince of Shilla and the progenitor of late-Goguryeo, Gyeon Hwon of late-Baekje. The notion of birds, tigers, eggs, trees, water, dragons, mountains and others in the 『Jewang Ungi』represents the meaning of a mental symbols of a public faith and a sympathetic meanings such as intermediates of the sky and the earth, suggestions of the future, signs, and etc. These have a close connection with the god of sky, the god of mountain and the god of water, and at the same time, these serve as the proof for unified history and culture of the Korean people. This unique thought and the historical consciousness of Dangun Origins were passed down to the new nobleman at the late-Goryeo. This allowed Dangun Origins to be established as the Origin Mythology after building Joseon, and to be announced as the Origin Mythology in the 『Dong-guk-tong-gam(東國通鑑)』 and any other historical books. Because 『Jewang Ungi』 has a strong character as a history book, it is an epic story storytelling with a sense of narrative story compiled in an introspective point of views on stories related with Northern Korean mythology in the 13th century when the national spirit was collapsed due to the intervention in the domestic affairs, the name of the place, and the rocks and trees. Furthermore, the fact that the author included annotations in the main parts in the previous monarch description, Jewang Ungi』is regarded as an emphasis on the genealogy and public record of the royal family by systematizing the references that was docume...

터보 과급 디젤기관의 과도 응답 성능에 관한 연구

이창식,최낙정 한국자동차공학회 1991 한국자동차공학회 춘 추계 학술대회 논문집 Vol.- No.-

江原道 놀이의 意味樣相

李昌植 江原大學校 江原文化硏究所 1992 강원문화연구 Vol.11 No.-