興遼國의 성립과 對高麗 구원 요청 : 흥요국의 성립과 대고려 구원 요청

이효형 부산대학교 사학회 1998 釜大史學 Vol.22 No.-

渤海의 마지막 왕 大諲譔에 대한 諸問題의 검토

이효형 부산대학교 한국민족문화연구소 2007 한국민족문화 Vol.29 No.-

Palhae was built in Mt. Dong-mo in 698 by Dae Jo-young. Not coping with the invasion of Chitin effectively, King Day In-sin(906-926), who acceded to the throne after 208 years had passed since the founding of Plaque, became the list King. On January 14, 926 did Pallet with the history for 228 years of 15th disappear. Everyone who are interested in Korean history knows that Dae Jo-young founded Pilled. A drama titled <DAEJOYOUNG> makes is feel more familiar with Dae Jo-young. However, few people comparatively know about Dae In-sun. It is very difficult to get the bottom of some historical facts on Day In-sin. It is not easy to catch hold of his family trey and governancy profoundly. That's because there are few materials for carrying out research on Dae In-sun. Anyway, I have examined Dae In-sun, the Last King of Plisse, by making the best use of some left materials. To sum up: It is in obvious fact that Dae In-sun was the last King of Pilled. He was the 15th King among Kings of Palhae. It is not clear whether or not Dae In-sun had blood relations with King Dae Wi-Hae, who was previous to King Dae In-sun. Dae In-sun had four princes: Dae Kwang-hyun, Dae Kwang-chan, Dae So-soon, and Dae Woo-mo. It was Dae Kwang-hyun that succeeded to the throne. In other words, Dae Kwang-hyun was the crown prince. Dae In-sun had a nephew named Dae Won-kyum, and he hid a brother whose name was unknown. It is not obvious what Dae In-sun's name of an era was. It has not been discovered on record. However, it is highly possibly for his name of an era to exist. In addition, Dae In-sun's posthumous epithet has not been handed down but the reason for that is not important. Pallet perished during Day In-sun's reign. That's why the Royal court that hid to give him a posthumous name disappeared. Generally, it is dominant to hold negative views on the evaluation toward Dae In-sun. That's because he should by responsible for the downfall of Pallet. Yet, it is also necessary to change those views on him. As we divide a developing process of a long history into some stages, it is very significant to understand a specified person or King to the stagy of time. It is partly true that Dae In-sun ruled his country in the wrong way. On the other hand, there ire several positive aspects of his achievements. Surely, historians should have duties to make out those things. Dae In-sun was neither in incompetent ruler who did not catch the situation of affairs nor in unfortunate King caught by Khitian and ended his life miserably.

興遼國의 성립과 對高麗 구원 요청

李孝珩 부산대사학회 1998 역사와 세계 Vol.- No.22

고려전기(高麗前期)의 북방인식(北方認識) -발해ㆍ거란ㆍ여진 인식 비교-

李孝珩 부경역사연구소 2006 지역과 역사 Vol.- No.19

本文欲考察高麗在其前期對北方的認識。具體內容是高麗國的渤海、契丹、女眞觀的比較。只是沒有更深入地論述了各時期高麗內部政治勢力的變化和對外政策上的變化。其中的原因, 一方面是因爲筆者的能力有限, 另一方面是論文的敍述範圍比 較廣。本文沒能全面比較了各時期高麗的北方認識, 現把論文的內容整理如下; 第一, 高麗的渤海觀。有人認爲渤海在高麗初期只不過是與高麗接境的鄰國。但是依據高麗與渤海是“婚姻、親戚之國”等言詞和高麗包容渤海遺民的態度來看, 高麗對渤海具有相當的認同感(同質感)。由此可以認爲, 高麗在太祖時期對渤海具有較强的同族意識。只是更多的利用高麗當時的用語―同類意識表現了上述的同族意識。同時, 崔承老也高度評價太祖的政策, 因此可以認爲這時期的渤海觀也類似于太祖時期對渤海及其遺民的認識。渤海遺民建立的興遼國多達5次救援于高麗, 但高麗都沒支援。筆者認爲, 這幷不能說明二者之間的同類意識已消失, 而是高麗以實利爲重的外交政策之産物。到了12世紀高麗在渤海及其遺民的認識上, 與前時期相比有所變化。『三國史記』沒有把渤海史認爲是韓國史, 但是幾乎與金富軾同時代的尹彦頤則把渤海認爲是韓國史的一部分, 兩者在認識上明顯不同。 第二, 高麗的契丹觀。高麗的契丹觀與渤海不同, 視之爲異類, 具有異類意識。契丹與高麗不僅民族不, 而且風俗、語言、文化等方面多有差異。特別是高麗建國以後不斷地推行了北進政策, 不可避免地引起兩國的衝突, 結果導致了戰爭。兩國間的外交與宋朝密切相關, 但是値得注意的是;影響高麗的契丹觀中, 渤海的因素是極大的。高麗對契丹的外交政策中擧論渤海是有其深計遠策的內在目的, 但是首要的原因是出于高麗和渤海的同質性。高麗對契丹的認識比女眞更爲敵對, 認爲契丹是“人面獸心”、“禽獸之國”, 高麗的這種認識是和當時東亞細亞國際形勢有着密切的聯係。 第三, 高麗的女眞觀。高麗對女眞的認識與契丹一樣, 歸爲異類意識。高麗建國以來, 女眞不斷侵掠其北邊, 而高麗的的政策是懷柔和强硬幷施。初期女眞奉高麗爲上國, 但是建立金國後, 二者的關係發生了逆轉變化。高麗對女眞的認識也和契丹一樣, 持有否定的認識, 甚至認爲是夷狄中最貪醜。盡管如此, 高麗對女眞的認識需要今後更深入的硏究。因爲有史記載; 函普出身爲高麗(新羅)系、“父母之邦”、“女眞渤海本同一家”等等, 這些問題有待于探討。

발해와 고려 사이의 혼인관계에 대한 검토

이효형 부산경남사학회 1996 역사와 경계 Vol.31 No.-

『歷代年表』와『三國遺事』를 통해 본 一然의 발해인식

이효형 동북아역사재단 2007 東北亞歷史論叢 Vol.- No.18

고려시대 渤海遺民 後裔의 사회적 지위

李孝珩 백산학회 2000 白山學報 Vol.- No.55

2016 전자정부대상 경진대회 탄력적 주정차 허용구간 정보검색 모바일 어플리케이션

이효형 한국지역정보개발원(구 자치정보화조합) 2016 지역정보화 Vol.102 No.-

동아시아 境界人으로서의 渤海人과 渤海遺民

이효형 동아시아고대학회 2018 동아시아고대학 Vol.0 No.52

Palhae is the most typical multi-ethnic group and multi-cultural nation in Korean history, And it is a marginal nation at the same time. Palhae is such a distinctive nation that it needs to be discussed in terms of ‘margin’ with several respects such as national attribution, and besides geographical border which was relatively long. In short, it is a marginal nation in terms of time, space, and ethnicity. The lexical meaning of a marginal man is 'an individual suspended between two cultural and social realities and struggles to establish one's identity because he or she doesn't belong to either side.' The concept of marginal man in this paper doesn't necessarily correspond to that of lexicon. Above all, those who participated in the residential community of Palhae in the time of Palhae country or transferred to neighboring countries from Palhae are researched. Next, those who emigrated to Koryeo or China in the wake of the downfall of Palhae are examined. Then various Palhae refugee descendants who were living in Liao and Jin Dynasty were also considered. In this process, the purpose of this paper is to examine the marginal people who enter the stage of Palhae and the Palhae refugee descendants who enter the history of Palhae's downfall on the respect of marginal men. The collapse of Palhae brought about numerous marginal man, or refugee descendants all around East Asia at that time. The approach to Palhae refugee descendants suggests us to see it as the problem of immigrants and refugees, and to oversee the movement of refugee descendants as well. Moreover it provides the possibilities of looking into various aspects of national attribution, marginal men, diaspora and so on. To return to the main topic mentioned as above, Palhae residents and refugee descendants are surveyed with the respect of marginal man. In addition, the history of Palhae and its refugee descendants has the chance to be interpreted in the scope of whole East Asia beyond Korean history. The followings are some character istic results of recognization on Palhae refugee descendants with the viewpoint of marginal man. First, Palhae is a nation of margin and marginal men. In other words, it is a nation of margin in the aspects of geography, national identity, distinction of historical times, and the connection of Koryeo and Koguryeo dynasty. Second, Palhae is a multi-ethnic community. Residential proportion is so complicated that Palhae consists of koguryeos, Malgals, Uighurs, Sogdian, Khitans, Chinese, Sillas and etc. Third, Palhae is a society of integration and tolerance. Even though Palhae is complicated with residential composition, the discrimination between various residents is not discovered. The nation also has no discrimination in political system. It oriented the policy of tolerance rather than discrimination. Fourth, Palhae is a nation of internationalism and openness. This characteristic seems to be the result of Tang dynasty, which made Palhae highly brisk in human and material exchange. The plurality and dynamics of Koryeo dynasty show the influence of Palhae. Fifth, Palhae is a society which has a variety of cultures. It cherished its own unique culture and the cultures of Koguryeo, Tang, Malgal, Middle Asia, and Silla as well. We live in the times of margin. Palhae was also the nation of margin. Its downfall resulted in various marginal men across the whole East Asia. The marginal men managed to lead a variety of lives according to their own circumstances and they also performed their own roles in their dynasty of Liao, Jin, and Koryeo. 발해 주민구성원 전체를 발해인이라고 한다면 이들은 멸망과 함께 발해 유민으로 전환되었다. 본고는 이러한 발해인과 발해 유민을 동아시아 경계인의 입장에서 검토한 것이다. 우선 발해의 경계인 즉, 발해 존속기에 발해의 주민구성에 참여한 사람들과 발해에서 이웃 나라로 이주한 주요 인물들을 조사해 사례를 제시하였다. 그 다음에는 발해의 멸망으로 고려, 중국(후주, 송) 등 각지로 이주했거나 거란(요), 여진(금)에서 살아갔던 여러 유형의 발해 유민들을 검토하였다. 특히 발해의 멸망은 동아시아 전체에 수많은 경계인, 유민을 낳았다. 발해 유민에 대한 접근은 단지 유민에 대한 동태나 양상만이 아니라 이주민과 난민의 문제, 국가 귀속, 디아스포라의 관점 등 다양한 측면에서 연구가 가능하나 여기서는 경계인의 시각에서 바라다보았다. 아무튼 이 글은 경계인의 시각과 함께 한국사를 넘어 동아시아 전체의 범위에서 발해사와 발해 유민사를 살펴보았다. 더하여 발해 주민구성 문제의 이해도를 높이는 것도 감안하였다. 경계인의 시선으로 발해인과 발해 유민을 바라본 결과 발해 사회의 몇 가지 특징을 발견하였다. 첫째, 발해는 경계․경계인의 나라다. 둘째, 발해는 다민족․다문화 사회다. 셋째, 발해는 통합과 포용의 사회다. 넷째, 발해는 국제성과 개방성의 사회다. 다섯째, 발해는 다양한 문화가 존재하는 사회다

高麗前期의 北方認識 -발해?거란?여진 인식 비교-

이효형 부경역사연구소 2006 지역과 역사 Vol.- No.19