설화·전설에 나타난 한민족의 호랑이

崔仁鶴 세계평화교수협의회 1985 廣場 Vol.149 No.-

원귀(寃鬼)의 지배를 이기는 의지

최인학 사회발전연구소 1997 한국인 Vol.16 No.9

옛날 이야기와 兒童文學

崔仁鶴 한국아동문학학회 1996 한국아동문학연구 Vol.- No.5

화학제제를 깔짚에 첨가시 육계의 생산성과 계사내의 암모니아 발생에 미치는 영향에 관한 연구

최인학,손장호,남기홍 한국가금학회 2003 한국가금학회 정기총회 및 학술발표회 Vol.20 No.-

6개의 화학제제를 육계의 깔짚에 첨가한 후 6주간의 사육기간 동안 육계의 생산성, 계사 내의 암모니아 발생량을 측정하여 6개의 화학제제를 대조구와 비교하였다. 본 실험은 A계사와 B계사 각각에 대조구(4케이지)와 시험구(4케이지)를 배치하였으며 대구대학교 동물사육실에서 실시하였다. 시험은 각 방에서 4반복으로 실시하였다.<br/> A계사는 화학제제Ⅰ(T₁)을 깔짚에 첨가하고 나머지는 대조구로 하였다. B계사에는 화학제제Ⅱ(T₂)를 깔짚에 첨가하고 나머지는 대조구로 하였다. 대조구와 실험구는 철저히 막아서 공기가 서로 내통되지 않게 하였다. 화학제제Ⅰ(T₁)과 Ⅱ(T₂)의 실험이 끝난 후 같은 방법으로 화학제제Ⅲ(T₃)과 Ⅳ(T₄)도 실시하였으며 계속해서 화학제제Ⅴ(T_5)와 Ⅵ(T_6)이 실시되었다. 총 시험기간은 2002년 10월 31일부터 익년 3월 22일까지 143일간 계속되었다.<br/> 6개의 화학제제를 각각 깔짚에 첨가하였을 때 대조구에 비교하여 육계의 생산성에는 아무런 차이가 없었다. 암모니아 가스 농도는 화학제제Ⅰ(T₁)과 Ⅱ(T₂)의 경우 2주에서 6주까지 처리구와 대조구간의 차이를 나타내었다. 화학제제Ⅲ(T₃)의 처리구는 6주 동안 암모니아 가스발생은 거의 없었으며 대조구와는 큰 차이를 나타냈다. 화학제제Ⅳ(T₄)와 Ⅴ(T_5) 그리고 Ⅵ(T_6)에서도 처리구와 대조구간에 차이가 인정되었으나 처리Ⅳ(T₄)와 Ⅵ(T_6)의 경우는 처리구에서도 5주와 6주의 경우 암모니아 농도는 25 ppm이거나 그 이상을 유지하였다.<br/> 모든 처리구에서 계사내 암모니아 가스농도는 25 ppm보다 낮았으나 화학제제Ⅲ(T₃)에서는 계사내의 암모니아 가스 발생량은 거의 0에 가까웠다.<br/> 결론적으로 6개의 처리들간의 비교는 할 수 없지만 화학제제Ⅲ(T₃)의 경우에서 처리구는 암모니아 가스 발생량을 다른 처리구에 비교하여 가장 낮게 나타났다.

Aluminum sulfate를 육계 깔짚에 첨가시 계사내 암모니아 가스 감소에 관한 연구 /

최인학,남기홍 대구대학교 생명과학연구소, 2003 생명과학연구 Vol.2 No.2

조상제사

崔仁鶴 세계평화교수협의회 1986 廣場 Vol.155 No.-

狗耕田譚의 民俗學的 硏究

崔仁鶴 관동대학교 1976 關大論文集 Vol.4 No.1

1. Approach to Study in Folklore Study of folktales has been made by many other scholars since Grimm brothers had begun. The study of folktales has been processed in situation of literature, socio-psychology, anthropology, ethnology. It has been processed also in Korea, Japan, and China since early 20th centuries. In China folktales have been classified by W. Eberhard. In Japan folkloristic study of the folktales had been attempted by K.Yanagida and thereafter they were arranged and classified by K.Seki and H.Ikeda. In Korea Jin-Tae Son had attempted to begin its study since 1930's, but it was merely in the stage of enlightenment in view point of history of the study. However since 1950 the study of folktales has been made mainly by scholars of national language and Iiterature. It came to realize that the folktale, as A.Aarne and K. Klohn insisted, has its individual history and channel of transmission. Therefore, it is consented that folktale should be studied its essence by itself than it deals with other fields. Among Korean folktale there is a story which a dog plows a fileld. Similar stories can be found in China and Japan. Then, in what background of folklore and of times did this story originate? And how was it transmitted down? 2. Summary of the Story and its Problems There were two brothers, and younger brother went to visit his mother's grave. He found a dog by the grave and took it home and raised it. The dog plowed a field for him. He became rich because of its help. The elder brother borrowed the dog but the dog did not plow a field and was killed by him. The younger brother buried its body, and then a tree grew up from the grave. It grew up high enough to pierce the storeroom of the heaven. Thus the younger brother became very rich because of the treasure from the storeroom of the heaven. The elder brother moved the tree to his house. Then, the tree pierced the toilet of the heaven so that all of the feculence came down and filled up his house. So he became very poor. Such contents of folktales, although there are a little differences in expression, have been transmitted also in China and Japan. China: No.30 Der Hund pfeugt das Feld. Type chinesischer Volksmarchen. 1937.FFC 120. by W.Eberhard. Japan: No.503 E.F. Kamotori-jiji and Hanasaka-jiji. A Type and Motif Index of Japanese Folk-Literature. 1971. FFC 209. by H. Ikeda. Korea: No.458 Two Brothers and A Dog. A Type Index of Korean folktales. 1975, Tokyo. by In-Hak choi. This folktale is to described an internal conflict of human being. Through the birth of supernatural dog it brings the good good fortune, while the bad punishment. The content of this folktale is very instructive. However, why the dog should appear in the folktale is the most important view of all. In order to solve this problem, first of all, it is necessary to study the nature and folklore of the dog. 3. The Nature and Folklore of the Dog According to the Hasting's dictionary, the dog has a complicated relationship with human being. It is used, for example, for a game, a hunting, a war, an ancestor, a spiritual being, a messenger of god, a beast of burden, a magic etc. Frazer indicated that the dog was used as a spirit of grains. Among the folktales in China and Korea the dog often appears when man becomes a dog after death. The dog is concerned as a spiritual animal in China and Japan, on the other hand they sometimes are apt to consider a dog as an object of enmity or hatred. In Korea it is known as a messenger which leads the soul to the other world whin man dies, and as an animal which brings good fortune. On the other hand, the dog is used for food because if one eat meat of a dog, he can stand well intense heat in summer. In some place of Japan pregnant women worship a dog in order to have a easy childbirth since a dog is usually easy to have a pup. In the old days of Korea and Japan, judging from a dog's barking, they used to tell the rise and fall of a nation or death of a great man. 4. Analyses of the Content and Conclusion In this folktale there are three important motives: an appearance of a dog, a miracle of a dog, and other miracles after its death. There are many variations in the third motif since it can be changed by story-tellers in their own way and even some of them became comic tales. In the part of an appearance of a dog 1) gift of god of king of dragon kingdom (china, Japan), 2) floating down along the stream(Japan), 3) coming out from the grave (China, Korea), 4) raising up (China, Korea, Japan), there are four forms. 1) and 2) belong to the same genre, which has a background of the concept-dog is a messenger of a god. 3)belongs to the concept of Jeonsaeng (轉生) (man is born again to other person or an animal after death). 4) is the latest form of all and a part of the appearance of superrealistic dog seems to be missed. Next, a miracle of a dog 1) plows a field(China, Korea), 2) brings an abundant harvest from hunting(Japan), 3) gets treasure (China, Japan, Korea), 4) transforms into human(China, Korea), can be devided into four forms. 1) It is in doubt that the dog really plowed a field, however, it is clear that a dog was associated with farming. They believe it was a dog that brought man grains at first time in China. 2) Considering a role of a dog in the age of hunting, it is a likely source. 3) belongs to the concept which a dog brings a good fortune. 4) belongs to the concept of Jeonsaeng(轉生). This folktale has not widely been distributed in Korea as much as in China. Korea imported a farming culture from China. with this respect, I believe that this folktale might be originated from China, consequently, it has been transmitted to Korea.

사료의 단백질 수준과 앨럼의 처리가 육계의 생산량과 깔짚의 구성분에 미치는 영향 /

최인학,남기홍 대구대학교 생명과학연구소, 2002 생명과학연구 Vol.1 No.1

산과 섬이 이동한다는 전설의 사연

최인학 사회발전연구소 1996 한국인 Vol.15 No.4

원로에게 듣는다(Ⅳ) : 설화와 비교민속 연구의 길

최인학 한국민속학회 2004 韓國民俗學 Vol.40 No.1