양반마을의 문중의례(門中儀禮)와 종족의식(宗族意識)

이연숙 ( Yeon Suk Lee ) 한국사회사학회 2007 사회와 역사 Vol.0 No.75

아산시 송악면 외암리는 예안이씨 종족마을로 국가로부터 민속마을로 지정받아 마을 경관이 잘 보존되어 있고 활발한 문중활동과 엄정한 조상숭배의례 주수 그리고 가계 계승의식이 뚜렷하게 나타나는 마을이다. 예전부터 외암리는 인물성동이론(人物性同異論)의 주역 중 하나인 외암(巍巖) 이간(李柬)이 마을로 알려졌고, 근래에는 ``추사 한글 편지``전으로 김정희가 첫 부인과 사별하고 22살에 재혼한 예안 이씨(이간의 현손녀)에게 보내는 애틋한 편지가 공개되어 추사(秋史)의 처가마을로도 이름을 얻게 되었다. 예안이씨 문중은 16세기 후반에 외암리에 입향하여 18세기 중후반에 종족마을을 이룬 온양지역의 대표적인 사족가문이다. 예안이씨 문중조직은 장로연합체제로 의례 중심으로 운영되어오다가 1998년부터 종회장-부회장-유사체제로 재구성하였다. 2005년부터는 출가한 여성에게 종회원의 자격을 주었고 문중재산 평가액의 사승과 개발사업에 의한 처분으로 돈이 생기면서 위선사업을 벌이고 있다. 문중에서 가장 중요하게 여기는 묘제는 1970년대부터 꾸준한 이촌(離村)으로 참례자 수와 제수(祭需)의 양은 줄어들었지만 제일(祭日)이나 절차는 전통방식을 그대로 고수하고 있다. 그리고 산직을 두지 않고 전통제수차림업체에 제수를 주문하는 소종(小宗)까지 생겼을 정도로 문중과 산직(山直)의 관계가 변하고 있다. 한편 예안이씨의 종족의식은 양반자손이라는 자긍심과 문중재산의 존재, 의례의 엄정한 준수로 인하여 아직까지 강하게 남아 있는 편이다. 종족의식은 가계계승의식과 이어져 20세기 후반에도 입후(立後) 관행이 이루어졌고 앞으로 종가의 존속을 위해 또 다른 형태의 양자 탄생을 예고하고 있다. 현재 외암리 예안이씨 문중은 60~70대의 노년층 위주로 문중이 운영되고 있고 젊은 종중원들은 문중보다 민속마을에 더 매력을 가지고 참여하고 있다. 그러나 아마도 지금의 젊은 종중원들도 노년이 되면 문중으로 회귀하여 세대상전이 되면서, 문중조직ㆍ의례가 지속ㆍ변화를 겪으면서 문중이 존속하리라 믿는다. 또한 외암리는 민속마을 지정으로 예산의 지원과 함께 다체로운 문화행사가 열리고 있다. 예안이씨 문중과 민속마을 보존회에서는 짚풀문화제의 한 프로그램으로 2005년에는 제일(祭日)까지 옮겨 관선재 제향을 올렸고, 2006년에는 문정공 사당에서 불천위제사를 지냈다. 이를 통해 문중은 경제적 원조와 전 국민의 관객화를 이끌어내고 있다. 이 점은 문중과 민속마을의 전략적 공조라고 할 수 있을 것이다. A family village of Lee from Yean (Yean Lee) located in Oeam Li Sangak Myon Asan City was designated as a folk village from South Korean government because the Korean traditional village view, traditional ways of family rituals, worship ceremony for the ancestors and ceremony for lineage succession have been well preserved. Oeam Li is known for a village where Oeam, Lee Gan lived, who initiated a theory called Inmulsungdongleeron, which is a study on whether the nature of men and animals are the same or different. Recently, It is known as Chusa, Kim Jeonghee`s second wife`s village. This was revealed in "Chusa Hangul Letter" where he expressed his love. Chusa got remarried to a woman from Lee when he became twenty two years old after he lost his first wife. Yean Lee family was settled down in Oeam Li in the late sixteenth century and in the middle and late eighteenth century they formed a family village as a representative noble family in Onyang area. Yean Lee family was operated as an elder-united system focusing on rituals but from 1998it was reorganized as chairman-vice chairman system. From 2005, they provided women who married the different family with full membership and they started to charity business because the family asset grew from the development business. The grave ritual for the ancestors, which is considered the most important event for this family has still followed the Korean traditional procedure although the participants and the ritual items decreased because people have moved to the city since 1970. Instead of having a person who takes care fo their family graves, some of people order the ritual items to the traditional ritual company. Meanwhile, Yean Lee`s family rituals preserves a traditional way because they have strong pride in their noble family heritage, the family`s asset, and strict ritual rules. The family rituals is followed by lineage succession rituals and even in the late twentieth century, a custom to adapt a son who succeeds to the family was performed and in the future, it will happened. Currently, Yean Lee family in Oeam Li is operated by elderly people at the age of sixties and seventies and the younger generation are more involved in the folk village project. However, when the younger generation becomes older, they will return to the family business and will take care of family organization, and rituals for the family`s preservation. Oeam li hosts various cultural events by government support after it was designated as a folk village. Yean Lee family and the folk village preservation committee performed a ritual ceremony as a part of Jippul cultural festival in 2005 after they changed the ritual date. In 2006 Bulcheonwijesa ritual was performed in Moonjeongong shrine. Through these events, the family achieves economical support from Korean people who come to see them. This happens with the cooperation of the family and a folk village.

반도체 및 디스플레이 공정용 산화이트륨 연구 동향

이연숙,Lee, Yeon-Suk 한국전기전자재료학회 2020 전기전자재료 Vol.33 No.3

학교보건교육의실재-중학교편

이연숙,Lee, Yeon-Suk 한국학교보건협회 1989 학교보건 Vol.18 No.-

우유의 칼슘은 왜 이용성이 높은가?

이연숙,Lee, Yeon-Suk 한국유가공협회 1981 牛乳 Vol.2 No.1

Casein에 의한 장관내(腸管內) 칼슘흡수(吸收)의 촉진효과와 그 메카니즘

이연숙,Lee, Yeon-Suk 한국유가공학회 1981 Journal of Dairy Science and Biotechnology (JMSB) Vol.1 No.2

충북 오송 도시브랜드 가치증진 방안에 대한 연구 -화장품,뷰티 산업을 중심으로-

이연숙 ( Yeon-suk Lee ) 대한관광경영학회 2016 觀光硏究 Vol.31 No.3

본 연구는 충북·오송 지역이 화장품·뷰티 산업을 특화 산업으로 구축하여 오송의 도시브랜드 이미지를 향상시키는 노력이 필요함을 인식하고 오송지역을 중심으로 한 화장품·뷰티 관광상품의 패키지를 개발하며 뷰티 센터 가칭 오송 “미(美) 센터” 건립으로 뷰티 관련산업을 주관하고 관광 상품 홍보 및 관련 상품 개발로 오송의 도시브랜드를 이미지화하는 실질적인 방안을 제시하는데 그 목적이 있다. 본 연구는 델파이 기법을 통하여 총 3라운드에 걸친 전문가 인터뷰와 설문으로 진행하였으며 그 결과는 첫째, 오송의 뷰티 관련 업체와 미센터를 중심으로 한 보양, 의료, 자연 휴양으로 연결되는 관광 상품 개발이 필요한 것으로 나타났다. 둘째, 오송 “미(美) 센터” 건립으로 지역 브랜드 제고와 화장품·뷰티 관련 업체의 컨트롤 타워의 역할과 상품 홍보, 개발의 역할까지 수행 가능할 것으로 사료된다. 셋째, 오송 “미(美) 센터”의 지역 사회 공헌을 위한 프로그램 개발도 중요하며 도심 관광 활성화의 구심점의 역할 수행도 가능 할 것이다. 마지막으로 도심 관광의 경쟁력 향상을 위한 관광 인프라 확충도 과 관련된 문화 시설 및 서비스의 확충도 매우 중요할 것이다. 이번 연구는 처음으로 화장품·뷰티 관광상품의 패키지 개발을 목적으로 하고 뷰티 센터 가칭 오송 “미(美) 센터” 건립으로 뷰티 관련 산업을 주관하고 관광 상품 홍보 및 관련 상품 개발로 오송의 도시브랜드 가치를 향상 시키는 방안을 제시했다는데 연구의 의미를 둘 수 있다. “오송 미(美) 센터”의 건립은 매우 필요하며 화장품·뷰티 거리는 오송만이 가지고 있는 스토리와 프로그램으로 관광을 상품화 할 수 있는 좋은 아이템이 될 것이라 사료된다. 충북 오송이 가지고 있는 강점과 기회를 바탕으로 도시 브랜드 가치를 향상시키며 또한 오송 화장품·뷰티 관련 컨텐츠 개발은 일시적인 것이 아니라 장기적인 충북 관광 활성화에 도움 되는 프로그램이 되어야 할 것이다. The idea that O-Song city, Chungcheongbuk-do has to develop cosmetics & beauty industry as a specialized regional industry to improve its brand image is the key point of this research. Depending on this point of view, the purpose of the research is to present some practical methods on how to make a good brand image for O-Song. For this, this research suggests specific solutions like developing cosmetics & beauty tour packages, making O-Song the hub of beauty industry by constructing ``Beauty Facility`` tentatively named ``O-Song Beauty Center``, and promoting O-Song``s own tourism programs and its tourism-related products. Using Delphi-analytic Approach, this research went through 3 rounds of questionnaire surveys and expert interviews. The results were as follows. First, this research shows that centering around ``O-Song Beauty Center`` developing tourism products associated with health care, medical treatment, and recreation is not only essential for the sustainable growth of various beauty companies in O-Song but also ``O-Song Beauty Center`` itself. Second, it is thought that ``O-Song Beauty Center`` will play its own role as the control tower to enhance O-Song``s regional cosmetics & beauty-related brand values and at the same time to promote product development and its advertisement. Third, the R&D of social contribution programs for ``the Center`` is also significant issue. Owing to these programs, ``the Center`` serves its role as the center of revitalizing city tours. Finally, the expansion of productive infrastructure, cultural facilities, and tourism-related services is also important. This research has a significance in that for the first time it proposes how O-Song will improves the city``s brand power and value to become a emerging hub of beauty-related business through the methods of developing cosmetics & beauty tour packages and constructing ``O-Song Beauty Center``, and promoting tour programs and tour products. Construction of ``O-Song Beauty Center`` is very essential issue and ``the street of cosmetics & beauty`` which is supposed to be built at O-Song downtown is excellent item the city has. This street is very useful to commercialize O-Song``s tourism resources with its own stories and programs. The municipal authorities of O-Song city should carry out this grave mission to enhance O-Song``s brand power and value based on full utilization of O-Song``s strong points and opportunities. More important is that the development of the contents about cosmetics & beauty business should not be a temporary issue but be the program helpful to revitalize tourism of Chungcheongbuk-do.

조선후기 양반가의 문중교육 : 충남 논산시 노성면 파평윤씨 노종파를 중심으로

이연숙(Lee Yeon Suk) 호서사학회 2009 역사와 담론 Vol.0 No.52

Nojong group of Yun Family from Papyeong arrived in Noseong area in about 1540's and established "Jongyak" (宗約), "Jesil" (齋室), and "Jonghak" (宗學) for a hundred year. And as a prestigious family, among their family members, there is a big figure of Soron Sanrim called Yunjeung, 46 high positioned government workers and 44 members of Samasi who lived in Noseong. Nojong group of Yon Family from Papyeong were nominated as one of three powerful families in Hosea area along with Kwangsan Kim family from Yeonsan, and Uenjin Song family from Hoedeok. The reason that Papyeong family grew so fast for a rather short period time is because of the result of education that was systematically performed by the whole family. The time that Nojong group of Yun Family from Papyeong established "Jongyak," "Jesil," and "Jonghak" is after Byeongja Manchu War by Yun Sungeo. He resided in Noseong area after the Manchu Was with his brothers and contributed himself to education of that arear such as Ganghak and Hyeongeumjugrye (鄕飮酒禮). And at this time, to education his family members, he started Jonghak. Jonghak of Nojong group of Yun Family from Papyeong was established in 1640 mainly by Jeongsuam (淨水庵), which is Jesil and Bunam (墳庵). Yichang (義倉) provided financial support to it. After Yunsungeo passed away, Yunjeung became the head and established rules of Jonghak. Afterwards, Jonghak declined for a while but in 1817 was reestablished as an independent building beside Yubongyongdang (酉峯影堂). In 1829, it was moved to Jonghakdanggol (current location of Jonghakdang). The main theme of education of Nojong group of Yun Family from Papyeong was performed was Ganghak(講學) and Cheosa(處事) education. The basic points of Ganghak were made by Yunjeung. Ganghak consists of Goadok (課讀) and Walgang (月講). Cheosa education is to teach how to deal with everyday life consisting Geoga (居家), Jeopin (接人), and Cheose (處世). After Goagang was finished in Jonghak, they discussed importance of proper behaviors, methods of Chiga (治家), duties to humans and things. Through Geojae(居齋) education, many etiquette educations were performed. These education methods are recorded in Chohakhwoailjido and Wihakgibangdo.

한국시가학회 창립 10주년 기념 국제학술대회 한국시가의 동아세아적 지평 향가와 『만엽집(萬葉集)』 작품의 불교 형상화 방식 비교 연구

이연숙 ( Yeon Suk Lee ) 한국시가학회 2006 韓國 詩歌硏究 Vol.21 No.-

일반논문 : 한국과 일본의 고대문헌에 나타난 흰색 비교 연구

이연숙 ( Yeon Suk Lee ) 한국비교문학회 2013 比較文學 Vol.0 No.59

This study examined comparatively the color ``white`` in Ancient Korean Literature and Manyoshu. Findings are as follow. First, in Hyang-ga white cloud is shown only in Changiparang-ga. It is argued that the white cloud is used in spiritual rather than scenic sense since it indicates noble personality of giparang. Second, white is the color of darkness. White virtue·white rainbow in Samguksagi reminded of white silk. It is therefore argued that the white color is identified as omen implying bad accidence such as a death of king or a national crisis Third, the white horse and white chicken in Samguksagi and Samgukyusa reflect sun-worship thinking. The white wolf and white dog show the sign of king`s death or national crisis. The white horse is used as sacrifice for god`s rites and its blood is used for a vow. Thus it is estimated that the white color is related to the meaning of pledging to the heavens. Fourth, the white color is shown frequently in Japan`s Manyoshu. ``Sirotae(白고)``, in linkage with other words, is used in the sense of daily clothes, affections, or mourning dress. Fifth, ``white waves`` in Manyoshu`s works is mostly either songs of simply scenery or songs of love affairs. Frequent usage of ``white waves`` indicates the characteristic of oceanic culture of the Japanese. Sixth, ``white dew`` in Manyoshu`s works compares to the vanity of love in relation to its attribute that it soon disappears whenever dew drops or sun rises in the morning, together with its seasonal sensation. Seventh, ``white cloud`` in Manyoshu`s works is often used with high mountain. It shows a sense of distance from home, a spatial sense of distance from one`s loved one, a picture of hiding old home deeply, or a scene of hanging on cloudy mountain. From these, it is argued that ``white cloud’ is used with the meaning of thinking the other party always. Eighth, white vigor and white animals are shown in 古事記 and 日本書紀. Unlike Korean cases, they do not have the function of foretelling future events.

17~18세기 영남지역 노론의 동향

이연숙(Lee Yeon-Suk) 역사실학회 2002 역사와실학 Vol.23 No.-

This study analyzed the school connections and the blood relationship focused on Shiyeol SONG literati to realize the reality of Youngnam region Noron(老論). And the conflicts of the rural societies(鄕戰) caused by the process of the Youngnam Noron's appearance and the power reinforcement is discussed. Shiyeol SONG literati were evenly distributed in Kyungsang province comparatively and specially many of them lived in Sangju region. Their activities were very active. The representative Shiyeol SONG literati family were the Kims of Kyungju, the Parks of Milyang, the Hongs of Namyang, the Sungs of Changnyung, the Chaes of Inchon, the Jangs of Indong and so on. After the middle of 17th century, these Shiyeol SONG literati had the view of Noron or Westerners(西人) lasting for ages whenever there were the political issues in the central political world such as Yeronso(禮論訴), Sageseungmuso, Yangsongseungmuso. These people could reinforce their power through establishing Seowon(the private academies : 書院) and the Sawoo(祠宇) after Gapsulwhanguk(return to the palace in Gapsul year, 申戌換局). Therefore they had conflicts with Southerners(南人). Finally in some cases, it took a tum to the rural societies conflicts. The rural societies conflicts between the Southerners and the Norm was caused by Sageseungmuso Tongchung and Wonwoo(院宇) establishment issue and was processed according to the attitude of the then central government leadership. Accordingly, up to now, early Youngnam confucian scholars' Noronization(老論化), that is, newly formed Noron's appearance was understood to re based on conciliation policy and the disruption policy toward Youngnam Southerners by Westerners' power, But I found the background from the scholar connections and the marriage connections rather than from the face off form of Southerners between Westerners. Therefore it shows that Noronization in Youngnam region was not the temporary appearance by the Westerners' conciliation or alienation policy but the natural conversion by the scholar connections and the blood relationship. But in this study, based on Youngnam region Shiyeol SONG literati, the analysis on the Noronization process and the trends are more emphasized on the blood relationship. And the scholastic trends need to re studied later on.