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황인덕 ( In-deok Hwang ) 충남대학교 인문과학연구소 2018 인문학연구 Vol.57 No.1
알려져 있듯 황희는 정승을 지낸 조선 초기 명인의 한 사람이다. 다수일반인들에게 그는 주로 ‘황희 황정승’으로 이름과 직위가 병칭되어 불리어오곤 했는데, 이는 그의 이름이 오래 전에 이미 애칭화되어 후대까지 널리 불려왔다는 뜻이다. 우리나라 역대 정승을 거친 수많은 훌륭한 인물가운데, 그 직위에 요구되는 역할을 가장 충실하게 실현함으로써 그 존재가 거의 ‘정승’의 대명사처럼 기억되어온 결과라 하겠다. 황정승이 조선조전 시대를 대표하는 명 정승으로 알려져온 것에 부합하여, 그에 대하여 구전되어온 설화 또한 그 폭과 깊이가 넓고 깊게 실현되고 있다. 한 인물이 남긴 설화가 대략 주인공이 지닌 인품, 생애, 시대, 업적 등의 조건에 비례한다면, 황정승이 남긴 설화의 다양성도 대략 그러한 조건들이 예사인물과는 다른 결과라고 할 수 있다. 이 글은 위 인물에 대하여 <공작이도 납거미를 먹고 살랴>라는 하나의 유형을 집중적으로 고찰하였다. 주요 내용은 다음과 같다. 첫째, 위 설화의 유형은 크게는 하나, 작게는 세개의 유형으로 나뉘고 있다. 둘째, 위 설화가 형성된 화소의 원천은 ‘고려장 설화’와 ‘공작이도 납거미를 먹고 살랴’라는 전래 속담이며, 이 두 가지 요소가 하필 황정승을 대상 인물로 하여 새로운 설화를 이룬 것은 나말여초 중국과 조선의 국제관계와 그 속에서 황정승이 수행한 역할과 위상이 반영된 결과이다. 셋째, 설화를 통한 인물 형상의 특징은 청렴상을 통한 민담성의 강화에 있으며, 특히 비범한 능력을 발휘하여 청렴을 실천하는 인물상의 구현은 황정승의 투철한 애민정신을 반영한 결과라 할 수 있다. 넷째, 황정승 설화는 여말 선초를 지나 조선 초기 국운 상승기의 인물담을 대표적으로 보여주며, 그로 인하여 설화 속의 인물상이 한결같이 긍정적인 모습으로만 나타난다. As we all know, Hwang Hee was a renowned minister in the early period of Joseon dynasty. The fact that he has been mainly called both by name and position as ‘the minister Hwang’ means he was already given a nickname a long time ago. He has been remembered as a representative of ministers existed in the history as he carried out his duties the most faithfully among the numbers of past outstanding ministers in the country. In accordance with his reputation as a devoted minister throughout the whole dynasty of Joseon, his fictional image was embodied with great wide and depth. If the tales Hwang Hee left behind depended on the conditions such as his personality, his life, the period and his achievement, a variety of his tales would seem to approximately result from those different conditions from those of others. This paper concentrates on his tale < Apeacocklivesonflatspiders > only. The contents are as below. First, the above-mentioned tale might be broadly divided into a type, or into three types in detail. Second, a subject matter of this tale is derived from folk tales about ‘Goryeojang’ and ‘A peacock lives on flat spiders’. A new tale about Hwang Hee which has been invented reflects on the international relationship of Joseon with China, and the role and position he played in the late period of Goryeo dynasty and the early period of Joseon dynasty. Third, a characteristic of the hero in the tale depends on the strengthening his integrity, which displays Hwang Hee’s strong love for the people by showing his exceptional ability to perform for them. Fourth, the tale of Hwang Hee represents a tale of the great man in the history when the country was in the ascendant in the early period of Joseon from the late Goryeo and the early Joseon. Therefore, he was displayed as a positive character in the tales.
황인덕(In-Douk Hwang) 어문연구학회 2005 어문연구 Vol.48 No.-
This paper is intended to be a comparison between the Indian, Chinese, and Korean versions of the folktale known as "Mole's Wedding." Chinese and Korean versions of the folktale "Mole's Wedding" come from the Panchatantra, a selection of tales from ancient India. In its individuality, the mole's wedding tale was incorporated in this composite folklore collection. The Panchatantra was a reconstructed version of oral folktalee for educational purposes. This folktale was separated into individual tales when the Panchatantra was converted into oral folktale. "Mole's Wedding" is one of 13 subordinate tales within a main tale. Basically, "Mole's Wedding" tale went through a two-phase transition as the tale was passed down orally in China and Korea. The first is that the tale was separated as an individual tale from a main story. The second is that the "sage" motif was deleted among the important motifs within the tale. The former is a primary variation while the latter is a secondary one. In regards to this two-phase variation, both the Korean and Chinese tales went through the primary transition. However, the Korean tales show the secondary transformation completely whereas the Chinese tales show the transformation incompletely. This means that the Korean transformation is complete and the Chinese transformation is incomplete. The Chinese oral tradition does not show the single type while the Korean oral tradition showed a single type. The transformation of the Korean oral tradition was made to a deeper degree. In addition, these variations are caused by geographical factors. Considering the location of India as the original place of the tale, China is located between Korea and India. The fact that the Korean version shows the secondary transformation completely means that the allegorical characteristics were fulfilled. Since the main plot and theme of the original tale is allegorical, the Korean tale better corresponds to the original theme of the tale. As a result of the Korean oral tradition, it is remarkable that the ecology of Korea is reflected in the contents of the tale. For example, the mouse of the original tale was changed into a mole. The title, "Mole's Wedding" has been widely used as a proverb in Korea. The Chinese oral tradition does not show this aspect. This indicates that Koreanization of the tale was carried out to a deeper extent than any localization apparent in the Chinese one. In addition, this proverb contributes new meaning to moles in Korean language and culture.
황인덕(Hwang, In-deok) 한국언어문학회 2015 한국언어문학 Vol.94 No.-
A traditional storyteller in Korea has consistently interested me and this study, a case study, is a continuation of it. Roughly speaking, discipline of genealogy (譜學譚) can be defined as a story of genealogy. Also, storyteller of it is who has great interest in the story of genealogy and narrate at a professional level. ‘Genealogy’ can exist any place in the world; however, 'discipline of genealogy', a study of genealogy, exists only in Korea. Likewise, while the story of genealogy can exist any where in the world, the discipline of genealogy can be said to exist only in Korea. The story of genealogy is mostly limited to individual family's story of its ancestors. In contrast, the discipline of genealogy means a comprehensive knowledge of several families in Korea. As the term, genealogy, has come out of Korean culture, the term, storyteller of genealogy, has been derived from unique tradition of Korea, which might be possible due to tradition of Yangban culture for a long time. In specific, this study focuses on one case which can show the features of telling 'a discipline of genealogy' among other types of storytellers in Korea. Storyteller of this case study is Sangmuk Kim (1924~ ) whose uniqueness and aptitude were investigated on three perspectives. First, his family background and tradition-oriented background in his journey of life experience are discovered. Next, after considering his ability of telling as a storyteller and his way of making a discipline of genealogy telling a habit, the nature of topics and the way of telling are investigated. The last part of this study is devoted for the significance of Sangmuk Kim and his discipline of genealogy of the times. Regarding his family background and tradition-oriented background in his journey of life experience, three different perspectives are considered: formation of tradition-oriented consciousness and family background; his life course and confucian values-oriented view; and experiencing 'GuelSaRang Chamber' in his boyhood. In addition, regarding the nature of topics and the way of telling, two different views are used such as classification and types of topics; and features of telling topics. In conclusion, the culture of genealogy and storytellers of it turns to be possible only within Korean culture, whose tradition will not be likely to be continued and maintained anymore in the future.
황인덕(In-deok, Hwang) 어문연구학회 2009 어문연구 Vol.60 No.-
Tojeong, Lee Jiham (1517~1578) was one of the gentry, intellectuals in mid-Joseon Dynasty. He distinguished himself by demonstrating unique idea and behavior among general Sung Confucianism scholars. Thus, he drew attention from public at that time and his life was documented by producing a number of sub-types in folktales. He was represented as one of the figure legend characters of Joseon Dynasty. Tojeong's legend showed locality as he traveled here and there a lot in a country. Therefore, it was necessary to focus on and investigate those areas where he had lived or stayed in order to explore legend about him. This study sought for Tojeong's legend as one of local legends. Ancient documents provided that Tojeong tried to build bank at the mouth of the ocean in Boryeong area to keep his parents' tomb safe from tidal waves, however, his work was not completed and some of his works has remained up until now. The remains of the bank demonstrated he worked vigorously in the days of his youth and also provided he was renowned for filial devotion. One of the purposes of this study was to investigate the characters of the legend on those remains. However, the results of field trips to Boryeong area confirmed that his works in bank building had not bee reserved in folktales quite well for next generations : because his parents' tomb influenced more in folktales than his works of bank building did. The focus on tomb, rather than bank building, brought the 'mulmok'(a place at which the water flows in and out ) became important , therefore, the location of bank remains were regarded as less important as 'mulmok'. In fact , the remains of bank building had a great importance in history : however, it has become of little importance as a source of folktale.
황인덕(Hwang In-deok) 충남대학교 충청문화연구소 2010 충청문화연구 Vol.5 No.-
Lee, San-hae [1538-1609} was the personality equipped with talented gifts, and he was a dignitary in charge of Yeonguijeong in the period of the Joseon Dynasty. There exist several legends of figures relevant to him which have been orally transmitted to these days. This writing is on the one of the legends. This story is about "Sahaengmonggyotansaeng" in which the father of Lee, San-hae was sent to China as an envoy, where he lay with his wife and begot a son in his dream. This story type has a lot more versions in comparison with other types related to Lee, San-hae. This explains why this legend has gained lots of attention from the public. The above mentioned legend dates back to Seong, Mong-jeong[1471-1517] ahead of Lee, San-hae. It could be the result of the figure story in the precedent period being pulled by a more famous figure in the following period. However, there exists a difference in these two stories. There still remains a vestige of mythical motif in Seongmongjeong story, which means that the Seongmongjeong story has been orally transmitted to this period while assuming strongly a meaning of "A Great Man who put his family in the map" in the socio-cultural background where the tradition of one's family was much valued. However, the Lee, San-hae Story has been able to be imagined and remembered easily to the general public by virtue of the level of awareness of a figure, and peculiarity of the figure's name-i.e. consistency of the name Lee, San-hae with the place name "Sanhae'gwan." By this, it could be concluded that Lee, Sanhae legend, though it is the same type story, has been orally transmitted to this period while taking on more intriguing quality and popularity. However, the more important difference lies in another. In short, in the legend by Lee, San-hae, there clearly appear the narrative elements such as 'Shadowlessness', 'Bonelessness' and 'Transformed into water as soon as he died.' This could be the result of the general public's consciousness of criticism against his political weakness being strongly reflected. His responsible role in history was big, so such criticism was strongly levelled at Lee, San-hae. This is a natural consequence.