한국 고고학의 ‘原史’ 개념 도입과 원삼국시대론

박경신(Park Kyoung-shin) 한국대학박물관협회 2021 고문화 Vol.97 No.-

한국 고고학에 처음으로 原史 개념을 도입한 것은 김원룡이다. 김원룡은 선사와 역사시대의 과도기, 원사 단계의 삼국시대라는 의미로 원삼국시대(원사)를 설정하였다. 일본에서는 19세기 말에 인류학 분야에서 이미 원사 개념을 사용하고 있었는데 유럽의 고고학적 層序學에 영향을 받은 결과였다. 우리나라 원사 개념의 등장에 도화선이 된 것은 일제강점기에 조사된 김해 회현리 패총이다. 김해 회현리 패총에서 출토된 유물을 통해 김해시대, 김해식토기 등의 개념이 탄생하였다. 김원룡은 1972년 기존의 김해시대를 대체한 원삼국시대 개념을 처음 제안하였다. 그러나 원삼국시대 명칭 도입은 수많은 시대구분논쟁의 불씨가 되었다. 원삼국시대 명칭 비판론으로는 철기시대론, 삼한시대론, 고조선시대론 등이 있다. 그리고 원삼국시대의 상한에 대해서도 기원전후, 낙랑군 설치, 삼각형점토대토기 등장 등 다양한 기준점이 제시되었다. 또한 원삼국시대 타날문토기의 계보, 연대 문제가 불거진 뒤부터 와질토기 논쟁이현재까지도 가속화되고 있다. 이러한 논쟁은 중도식무문토기 등 원삼국시대 물질자료 전반에 대한 문제로 확대되었다. 지금까지도 원삼국시대(원사)의 시기구분, 물질자료의 성격을 둘러싼 다양한 통설의 설정 및 폐기가 반복되고 있다. 그러나 각각의 주장에도 불구하고, 원사 개념의 모든 조건을 만족시킬 정도의 정의에는 미치지 못하고 있다. 다만 선학의 논쟁 과정이 현재 한국 고고학의 근간이 되었음에는 의심할 여지가 없기 때문에 학문적 한계마저도 학술적인 평가를 받기에 충분하다. Kim, Yonyong is the one who introduced the concept of Proto-history in Korean archeology for the first time. Kim, Yonyong(金元龍) set up the Proto-three Kingdoms Period(Proto-history) in the meaning as the transitional period between prehistoric period and historical period, and the Three Kingdoms Period of Proto-history stage. In the end of the 19th century, Japan already used the concept of Proto-history in the anthropology area, which was influenced by archeological stratigraphy of Europe. The appearance of the concept of Proto-history in Korea was triggered by Hoehyeon-ri shell mound in Gimhae which was researched in the Japanese colonial era. Based on the relics excavated in Hoehyeon-ri shell mound in Gimhae(金海 會峴里 貝塚), the concepts like Gimhae period and Gimhae-type pottery were set up. In 1972, Kim, Yonyong initially suggested the concept of Proto-three Kingdoms Period substituting for the existing Gimhae period. However, the introduction of the name as Proto-three Kingdoms Period caused numerous controversies of periodization. Representatively, as an objection to the name as Proto-three Kingdoms Period, the argument of iron age(鐵器時代論), the argument of three Hans period(三韓時代論), and the argument of Gojoseon period(古朝鮮時代論) appeared. And regarding the upper limit of Proto-three Kingdoms Period, various reference points were presented such as around AD, installation of Nangnang(樂浪) commandery, and appearance of Triangulated clay-stripe pottery. Also since the issue of genealogy and period of Tanalmun pottery(打捺文土器) in proto-three Kingdoms Period was brought up, the controversy of gray pottery has been accelerated even till today. This controversy was expanded to the issue of overall material data of Proto-three Kingdoms Period such as Jungdo-type plain pottery. Like this, since the introduction of the concept of Proto-three Kingdoms Period(Proto-history), various commonly-accepted theories surrounding periodization and nature of material data have been repetitively set up and discarded. However, despite each argument, it does not reach the satisfactory definition that could meet all the conditions of the concept of Proto-history. However, there is no doubt that the controversy process led by the scholars in the past has become the basis of current Korean archeology, so even the scholarly limitation is good enough to get academic evaluation.

<삼국지>의 현대적 수용과 의미 -해방 이전 연재작을 중심으로-

김영애 우리어문학회 2024 우리어문연구 Vol.79 No.-

본고는 근대 초기 <삼국지>의 대중화 전략을 계승․변용한 식민지시기 연재물의 번역 양상을 살피고, 그 특징과 의미를 문학사적 차원에서 조망해보고자 했다. 특히 이전 시기와의 변별적 차이를 중심으로 해당 시기 개별 작품들의 특징을 추출하고, 번역자의 지위가 텍스트 수용에 어떤 영향을 미쳤는가를 분석했다. 저자의 지위가 <삼국지> 번역과 대중화에 끼친 영향은 비단 이 시기에만 국한되는 문제는 아닐 것이나, 이 시기가 저자 미상의 대중적인 오락물로 유통되던 이전 시기와 달리, 본격적인 근대문학으로서의 형식과 내용을 갖추어 전파되기 시작한 시점이라는 점에서 그 의미가 남다르다. 지금까지 작가별 각론의 형태로 이루어진 선행연구 성과를 종합하고, 이를 토대로 식민지시기 연재 <삼국지>의 특징적인 양상을 저자와의 관련성 측면에서 고찰해보고자 했다. 식민지시기 <삼국지>를 번역 연재한 작가들은 공통적으로 중국문학이나 한문 해독에 능한 소설가로, 원전 텍스트에 대한 높은 이해도를 보였다. 양백화와 박태원은 <삼국지> 번역 이전부터 중국문학 번역을 시작했고, 한용운은 유년기 <삼국지>를 탐독한 경험과 한학에 대한 조예를 바탕으로 탁월한 번역을 선보였다. 세 작가의 <삼국지> 번역은 이들이 당대 문단에서 이름 높은 소설가였다는 점에서도 이전 시기의 양상과 변별된다. 지명도 높은 작가들에 의해 번역되었다는 사실을 통해 당시 조선 문단과 작가들 사이에서 <삼국지>가 의미 있는 텍스트로 인식되었음을 짐작할 수 있다. <삼국지>는 과거 딱지본 형태의 대중적 오락물에서 근대적 대중매체 속 연재물로 변신했다. 창작소설이 아닌, 분량이 길고 익숙한 내용의 고전번역소설을 연재하기로 결정한 배경에는 연재 텍스트의 상품성과 번역자의 지위가 가장 중요한 근거로 작용했다. <삼국지>가 지닌 대중성에 더해 당대 유명 작가를 번역자로 섭외하여 문학작품으로서의 가치까지 확보할 수 있었다. <삼국지>가 근대문학의 반열에 오른 것은 텍스트 자체의 특성뿐만 아니라 번역자의 지위와도 깊은 관련이 있다. This paper examined the translation patterns of colonial serials that inherited and transformed the popularization strategy of The Three Kingdoms in the early modern period, and tried to see its characteristics and meaning in terms of literary history. In particular, this paper extracted the characteristics of individual works, focusing on the differential differences from the previous period, and analyzed how the translator's status affected text acceptance. The impact of the author's status on the translation and popularization of The Three Kingdoms is not limited to this period. However, unlike the previous period, when the author was circulating as a popular entertainment, its meaning is different in that it began to spread with a full-fledged form and content as modern literature. This paper has tried to synthesize the results of previous studies in the form of individual theories for each artist so far, and to examine the characteristic aspects of the colonial serialization The Three Kingdoms in terms of relevance to the author. The writers who translated and serialized The Three Kingdoms during the colonial period were novelists who were able to decipher Chinese literature, showing a high understanding of the original text. Yang Baek-hwa and Park Tae-won began translating Chinese literature before the translation of The Three Kingdoms, and Han Yong-un showed excellent translations based on his experience reading The Three Kingdoms as a child and his knowledge of Chinese studies. The translation of the three authors is also differentiated from the aspects of the previous period in that they were famous novelists in contemporary literature. From the fact that it was translated by well-known writers, it can be guessed that The Three Kingdoms was recognized as a meaningful text among the modern literature and writers at the time. It has transformed from popular entertainment in the form of six-pence novel in the past to serials in modern mass media. In addition to the popularity of The Three Kingdoms, it was possible to secure the value as a literary work by recruiting famous writers of the time as translators. The fact that The Three Kingdoms has risen to the rank of modern literature is deeply related not only to the characteristics of the text itself but also to the status of the translator.

한국고고학의 시대구분과 원삼국시대론에 대한 소론

노혁진 ( Hyukjin Ro ) 호남고고학회 2015 호남고고학보 Vol.51 No.-

The archaeological periodization of Korean history remains a work in progress, and using the term “Proto-Three-Kingdoms Period” within the traditional and persistent chronological framework of the Three-Age system is a highly debatable issue. Recently, the term “Proto- Three-Kingdoms Period” has been commonly used, but this trend within and outside the archaeological academia as well as its negative impact on the production of a desirable and logical periodization system for Korean archaeology needs to be critically assessed. Contrary to the opinions of those who support the term “Proto-Three-Kingdoms Period,” the author argues that this term cannot be used as a substitute for the term “Iron Age” until the Three-Age system currently being used in Korean archaeology is completely replaced by a new and improved periodization system. The author emphasizes that the key imperative in the archaeological periodization of Korean history does not lie in highlighting the uniqueness of each historical period, but rather in generating a coherent and consistent system that applies to every archaeological period. Therefore, as long as the Three-Age system continues to be used as the standard periodization system for Korean archaeology, the use of the term “Proto-Three Kingdoms Period” or any other equivalent terminologies in the place of the term “Iron Age” should be minimized.

삼국시대 불상 광배 문양과 일본 비조시대(飛鳥時代) 불상 광배 문양의 관계성 고찰

고승희 ( Koh Seung-hee ) 한국불교미술사학회 2017 강좌미술사 Vol.48 No.-

This study tried to explore the influence of the Buddhist culture style of the Three Kingdoms period on Japan through the Halo patterns of Buddhist statues of the Three Kingdoms period in Korea and the Asuka period in Japan. Among the three kingdoms, Baekje`s Buddhist culture, as seen in the wooden pagoda site of Wangheungsa (王興寺), a great national Buddhist temple built in 577, greatly influenced the formation of Japan`s ancient culture, and played a pivotal role in constructing the first temple, the Asuka temple. And it has been noted that cultural exchanges of Buddhism were actively conducted between Baekje and Japan. At present, gilt bronze Buddhist statues and wooden Buddhist statues created in the 7th century have been brought to Horyuji temple, and the fact that these Buddhist statues were established in close relation with the Three Kingdoms period in Korea, especially Baekje, has already been revealed through the work of many domestic scholars. Therefore, to examine the Buddhist art of Horyuji temple, which could be the representative of Asuka period Buddhist art, will reversely be a necessary task for studying Buddhist art in the Three Kingdoms period in Korea. Taking this importance into consideration, this study attempts to examine the Halo pattern of the Baekje Buddhist statue in the Three Kingdoms period as a whole, and examine the Halo pattern of the seated gilt bronze Sakyamuni triad enclosed in Geumdang of Horyuji temple in Japan. From the results of this study, the Halo pattern of the seated gilt bronze Sakyamuni triad of Geumdang in Horyuji temple proved that the sculptural form of Buddhist statues in Baekje had an absolute effect as recorded in the Japanese NihonShoki, and through the inscriptions on the back of Halo, it was also confirmed that this statue was constructed by Doribulsa (止利佛師) from Baekje. Through vessel shape halos of the Northern Wei Dynasty and Kokuryeo, Baekje and Shilla of our country and single Mandola Buddhist Triad forms, this study investigated the influence relationship with Horyuji temple Sakyamuni triad, and in the case of lotus flower pattern, Arabesque pattern, and flame pattern, etc., which were in Halo, we could see that there was familiarity with patterns in the Baekje period. Although the comparison target of this study is limited to the gilt bronze Sakyamuni triad enshrined in Geumdang of Horyuji temple, through some of these facts, it is found that there is a close similarity between the style of Buddhist art at the time when Horyuji temple was founded and the style of Buddhist art of Baekje from the second half of the 6th century to the early 7th century, and it is also confirmed the Buddhist statue propagation of the Three Kingdoms period, in which this study may leave its significance.

중부지방 원삼국시대 취락 구조

박경신(Park, Kyoung-Shin) 중부고고학회 2012 고고학 Vol.11 No.2

지금까지의 중부지방 원삼국시대 취락 연구는 조사 성과의 집성과 편년에 지나치게 집중되어 있었다. 그 결과 취락의 구성요소와 내부의 구조적 특징 및 변화양상을 파악하는데 한계가 있었다. 이 글은 취락을 구성하고 있는 단위를 세분하여 “주거군(住居群)”과 “단위주거군(單位住居群)”을 추출하고 이를 보편적 방향성으로 인식되었던 주거지 장축방향과 비교해 보았다. 그 결과 시기별 원삼국시대 취락의 구조적 특징을 확인할 수 있었다. 원삼국시대는 분묘구역이 취락에서 독립된다. 그리고 사회·경제적인 목적에 따라 취락이 재편 된다. 단위주거군 규모는 소형에서 점차 대형화되는데 그 수는 통합되어 단순화된다. 특히 원삼국 Ⅱ기부터 철기의 수입·유통·생산이 활발해지면서 초대형 단위주거군이 등장하고 단위주거군 통합이 가속화된다. 원삼국Ⅲ기는 한강 하류를 중심으로 대형 단위주거군이 주를 이룬다. 단위주거군의 통합, 고밀도 집주현상이 뚜렷해지지만 취락의 전체적인 규모는 오히려 축소된다. 주거지 장축방향의 통일성은 단위주거군 규모에서 주거군 규모로 확대된다. 그리고 呂(凸)字形 주거지가 등장한 이후부터 원삼국Ⅲ기로 갈수록 편서방향 내에서 점진적으로 서쪽으로 이동한다. 그러나 한성백제 등장 이후 급격하게 동쪽으로 방향을 바꾸어 남북방향에 가깝게 된다. 원삼국시대 취락군은 단위취락별로 긴밀한 네트워크망을 형성하고 있는데 이전시기까지의 제의적 범위를 초월하여 사회·경제적 범위로 광역화된다. 그러나 원삼국Ⅲ기에는 정치적 요인에 의하여 네트워크망이 급격하게 경색된다. 중부지방 취락의 단위주거군 통합과 성장, 주거지 장축방향의 변화와 통일성 등은 이러한 사회·경제적 환경이 복합적으로 작용한 결과이다. The studies about the settlement of the Proto-Three Kingdoms Period in the central region have been overly concentrated in aggregation of the survey results and chronology so far. As a result, it has been limited to identify the components, structural characteristics of the inner parts and change patterns of the settlement. This study subdivides the units that make up the village and abstracts “Dwelling Group”and “Unit Dwelling Group”and compares them to “The major axis direction of dwelling” which is recognized as the universal direction. So, it is possible to identify the structural features of the settlement in the Proto-Three Kingdoms Period for each time. The burial area became independent of village in the Proto-Three Kingdoms Period. And the settlement was reorganized depending on the social and economic goals. The scale of unit dwelling group had grown bigger from the small size and the number had been integrated and simplified. The super-sized unit dwelling group had emerged and the integration of the unit dwelling group had been accelerated since the Proto-Three Kingdoms period Ⅱ as the import, distribution, production of iron had become active. The unit dwelling group is dominant in the downstream of Han River in the Proto-Three Kingdoms Period Ⅲ. The collective phenomenon of integration and high-density in the unit dwelling group became clear, however, the overall size of the settlement was rather reduced. The unity of The major axis direction of dwelling was expanded to the dwelling group from the settlement group. And it gradually moved to the west within the direction of the west as it approached the Proto-Three Kingdoms Period Ⅲ since 呂(凸) shaped settlement appeared. But it drastically changed the direction to the east and became close to the northsouth direction after the advent of HANSEONG BAEKJE. The settlement group of the Proto-Three Kingdoms Period formed a tight network by each unit dwelling group and was widened to socio-economic range beyond the range of the ritual of previous period. But the network was rapidly strained due to the political factors in the Proto-Three Kingdoms Period Ⅲ. The integration and growth of unit dwelling group of settlement in the central region and the change and unity of the major axis direction of dwelling, etc. were resulted from the complex functions of such a socio-economic environment.

삼국시기의 子女觀과 지위의 계승

김창석 단국대학교 동양학연구원 2024 동양학 Vol.- No.96

삼국시기의 부모는 자신의 자녀, 특히 지위의 계승자를 자신의 分身이라고 인식했다. 이는 다시 자식에게 투사되어 아들 역시 부친을 자신과 동일시하는 양상이 나타난다. 한편으로는 자녀를 재산의 일부로 간주하고 혹은 살해하기도 했는데, 이는 주로 피지배층에게서 확인된다. 분신과 소유물은 상반되는 면이 있지만 자녀를 독립된 개인이 아니라 부모와 가문에 종속된 존재로 여겼다는 점에서 공통된다. 자녀의 비독립성은 부모의 외 모와 자질을 이어받았다는 점을 통해 직관적으로 입증되며, 조상의 지위를 계승하거나 가문을 위해 목숨을 희 생하고, 매매의 대상이 됨으로써 자녀는 그 존재의의를 인정받았다. 고대인은 어떤 사람의 능력과 자질을 일차적으로 그 사람의 외모를 가지고 판단했다. 장대한 골격, 頭相과 이목구비, 치아의 특이성을 주목했고, 거기에 神의 의지가 반되어 있다고 믿었다. 신체적 특징은 생물학적으 로 자연스럽게 다음 세대로 遺傳된다. 부자간의 유전은 다른 사람 눈에도 보이는 자명한 현상인데, 고대인은 그 이유를 자연원리에서 찾지 않고 해당 가문이 갖고 있는 정치·사회적 우위가 변함없이 지속되어야 하는 징 표라고 믿었다. 세대를 거쳐 외모만 계승되는 것이 아니라 선대의 권위, 지위까지 승계되는 것이 당연하게 받 아들여졌고, 이를 통해 신분질서가 재생산되었다. 삼국시기에는 이처럼 궁극적으로는 자녀의 신체를 부모에게 종속시키는 인식이 기저에 깔려있었으므로 그 독자적 개체성이 인정받는 것은 원천적으로 불가능했다. 자녀를 독립된 개체가 아니라 부모와 가문의 부속물 로 여기는 인식은 전근대 사회에서 일반적으로 나타나며 현대에도 잔존하는 현상이다. 그러나 삼국시기에 그 러한 양상이 최초로 구체적 모습으로 확인되며, 자녀의 생사여탈까지 부모가 결정할 정도로 자녀에 대해 절대 적 지배권을 가졌고, 이것이 의심의 여지없는 부동의 질서, 윤리다는 점에서 한국 고대사회의 역사적 특징 가운데 하나라고 할 수 있다. [ Parents during the Three Kingdoms period recognized their children, especially the heirs of their status, as their other selves. This is again projected onto the child, and the son also comes to identify with his father. On the other hand, children were considered part of the property or even killed, and this was mainly seen among the ruled. Although alter egos and possessions are contradictory, they are similar in that children are viewed as subordinate to their parents and family, not as independent individuals. The non-independence of children is intuitively proven by the fact that they inherit the appearance and qualities of their parents, and the significance of their existence is recognized by inheriting the status of their ancestors, sacrificing their lives for the family, and becoming an object of sale. Ancient people judged a person’s abilities and qualities primarily based on his or her appearance. He paid attention to the uniqueness of the magnificent skeleton, head shape, facial features, and ox, and believed that the will of God was reflected there. Physical characteristics are naturally and biologically passed on to the next generation. The inheritance between father and son is a self-evident phenomenon that can be seen by others, but the ancient people did not look for the principle in natural phenomena, but believed that it was a sign that the superiority of the family should continue without change. As a result, it was accepted for granted that the authority and status of the previous generation would be inherited, and the view of women during the Three Kingdoms period was formed. It was taken for granted that not only appearance was passed down from generation to generation, but also the ability, authority, and status of the ancestors were inherited, and through this, the status order was reproduced. During the Three Kingdoms period, it would have been fundamentally impossible to recognize their independent individuality because the underlying perception was that children’s bodies were ultimately subordinated to their parents. The perception of children as appendages of parents and family rather than as independent entities is a phenomenon that is common in pre-modern society and persists even in modern times. However, during the Three Kingdoms period, such an aspect was confirmed in detail for the first time, and the parents had absolute control over their children to the extent of deciding their children’s life and death, and this was an unquestionable order and ethics, which is the historical aspect of Korea’s ancient society. It can be said to be one of its characteristics.iew of children and succession of status during the Three Kingdoms Period. Parents during the Three Kingdoms period recognized their children, especially the heirs of their status, as their own children. This is again projected onto the child, and the son also comes to identify with his father. On the other hand, children were considered part of the property or one’s own property, and this was mainly seen among the ruled. Although alter egos and possessions are contradictory, they are similar in that children are viewed as subordinate to their parents and family, not as independent individuals. The non-independence of children is intuitively proven by the fact that they inherit the appearance and qualities of their parents, and the significance of their existence is recognized by inheriting the status of their ancestors, sacrificing their lives for the family, and becoming an object of sale. Ancient people judged a person’s abilities and qualities primarily based on his or her appearance. He paid attention to the uniqueness of the magnificent body, head shape, facial features, and the teeth, and believed that the will of God was reflected there. Physical characteristics are naturally and biologically passed on to the next generation. The inheritance between father and son is an evident phenomenon that can be seen by othe...

서울ㆍ경기지역의 삼국시대 연구 현황과 과제

심광주(Sim Gwang-zhu) 중부고고학회 2002 고고학 Vol.1 No.1

서울 경기지역은 삼국이 일정기간 동안 영토적으로 점유했던 지역이므로 고구려ㆍ백제ㆍ신라의 다양한 遺蹟이 분포되어 있다. 또한 이 지역은 삼국의 정치적ㆍ군사적 요충지였기 때문에 이곳에서 발견되는 삼국시대의 유적ㆍ유물은 한국고대사와 고고학의 많은 의문들을 해결하고 삼국시대의 풍부한 생활문화를 이해하는데 기여하게 될 것으로 기대되고 있다. 그러나 지금까지 서울ㆍ경기지역에서의 삼국시대 연구는 이러한 기대에 미치지 못하고 있다. 아직 개별 유적에 대한 발굴조사에 치중하고 있을 뿐 삼국시대의 유적이나 유물에 대한 종합적이고 분석적인 연구는 말할 것도 없고, 유적의 분포현황조차도 제대로 파악되지 않은 상태이다. 서울ㆍ경기지역의 삼국시대 연구활성화를 위해서는 우선적으로 삼국시대의 유적에 대한 충실한 기초조사와 발굴유적에 대한 연구자간의 활발한 정보교류와 토론, 조사보고서에 대한 집중적인 검토와 비판, 기존의 역사적 통설에 대한 선입견 배제 등의 노력이 필요하다고 생각된다. Many historical relics of Goguryeo, Baekje, and Silla still remain in Seoul and Gyeonggi area as it was once occupied by the three kingdoms for a certain period of time. In addition, this area was a place of political and military importance, the sites and relics of the three kingdom period found in this area are expected to contribute toward finding answers for many unanswered questions related to ancient Korean history and archeology and understanding everyday life and culture of the period. But the researches on the three kingdoms period in Seoul and Gyeonggi area have not come up to our expectations. Currently, the efforts are limited to the excavation of individual sites and the distribution status of historical sites and relics of the three kingdoms period has not been fully understood yet not to mention any systematic and analytical researches on those. To vitalize the researches on the three kingdoms period in Seoul and Gyeonggi area, first of all, it is necessary to carry out complete and basic survey of historical sites and relics of the three kingdoms period, active information exchange and discussion between researchers, intensive review and criticism on research reports, and elimination of preconceived ideas about existing popular historical views.

고려시대 여성의 출가 양상 분석

구자상 동아시아불교문화학회 2022 동아시아불교문화 Vol.- No.50

이 글은 고려시대 여성의 출가 양상을 분석하고 고려 여성의 출가에 대한 인식을 살피는 데 있다. 본 논의는, 기존의 연구들이 고려 여성의 출가 동기를 불교 본래의 구도적 차원이 아닌 정절이나 현실도피 등으로 파악하고, 또한 그것을 전시대적 현상으로 해석하는 것에 대한 의문에서 시작되었다. 본 논의의 기본전제는 삼국시대에서 고려시대로 이어지는 역사적 과정은 단절된 것이 아니며, 특히 종교적 전통은 쉽게 바뀌지 않는다는 사실이다. 이런 관점에서 필자는 고려시대 역시 이전 시대의 전통과 관념을 적지 않게 전승했을 것으로 판단한다. 우리나라의 경우 여성은 불교수용 초기부터 그 출가가 이루어지고 불교의 정착이나 포교에도 많은 역할을 하였다. 이에 대해 필자는 불교수용 당시 여성의 위상이 낮지 않았기 때문이라고 추론한다. 즉 삼국이 여성 차별적인 사회였다면 성평등을 지향하는 불교의 수용은 물론 출가를 비롯한 여성의 불교 참여도 쉽지 않았다는 것이다. 그리고 삼국을 통합하면서 성립한 고려는 이러한 기존의 전통과 관념을 전승한 사회라는 점에서 당연히 여성의 위상도 낮지 않았고, 개국 이래 불교를 국가적 지배이념이자 신앙으로 삼았다는 점에서 구도를 위한 여성의 출가는 물론 그 수행이나 능력도 인정하고 있었다고 판단한다. 다음으로 필자가 주목한 것은 자료의 한계성이다. 현재 고려시대의 여성 및 출가 여성과 관련된 자료는 상당히 제한적일 뿐만 아니라 유교 이데올로기가 강화되던 고려 후기에 집중되어 있다. 그리고 기존의 연구들도 대체로 이에 근거하여 고려 여성의 출가를 정절이나 현실도피 등과 같은 비불교적인 현상으로서 해석한 경향이 있다. 그런데 이렇게 접근하기 위해서는 고려가 여성의 정절을 강요하고 여성의 자유를 억압한 사회라는 전제가 필요한데, 고려 여성의 상속권이나 재산권, 성적 자유 등을 감안하면 그렇게 보기 어려운 점이 있다. 따라서 필자는 고려사 등과 같이 남성적 시각이 반영된 후대의 자료만으로 고려시대 여성의 문제를 다뤄서는 안 된다고 본다. 특히 고려사회는 기존 사회와의 단절이 아니라는 점에서 삼국시대의 여성 및 출가 여성의 위상, 여성의 출가에 대한 인식을 고려한 전방위적인 접근과 분석이 필요하다고 생각한다. This discussion is to analyze the aspect of women's renunciation in the Goryeo period and to study the perception of women in the Goryeo period on renunciation. This discussion began with the recognition of the problem that existing studies interpreted the motive of women's renunciation in the Goryeo period as not the realization of Buddhism but the fidelity or escape from reality. This discussion is based on the fact that the historical process from the Three Kingdoms period to the Goryeo period was not cut off, especially in the view that religious traditions do not change easily, and that the Goryeo period also inherited the ideas and traditions of the previous era. In Korea, women's renunciation has been performed since the beginning of the acceptance of Buddhism, and it played a significant role in the settlement and mission of Buddhism. I think this is because the status of women at the time of Buddhism acceptance was not low. In other words, if the Three Kingdoms were a women-discriminatory society, it was impossible to accept Buddhism aimed at sexual equality as well as to participate in Buddhism including renunciation. In addition, the Goryeo that integrated the Three Kingdoms did not have a low status of women in that it was a society that inherited these existing ideas and traditions, and also recognized the women's ability to perform as well as the women's renunciation for the realization of Buddhism in that Buddhism was the dominant ideology and faith of the state since the opening of the country. Next, I noted that the data on women and bhiksuni in the Goryeo period was very limited and the Confucian ideology of women was strengthened in the late Goryeo period. Also, the existing studies tend to approach and interpret the renunciation of women in the Goryeo period as a non-Buddhist phenomenon such as chastity or escapism. However, in order to see it like that, it is necessary to assume that the Goryeo society was a women-discriminatory society that forced women's chastity and restricted women's freedom. Considering the inheritance rights, property rights, and sexual freedom of women in the Goryeo period, it is difficult to say that their status was low. Therefore, I think that there is a limit to analyzing the aspect of women's renunciation in the Goryeo period based only on data reflecting the later male perspective. In particular, the Goryeo society was not a disconnection with the Three Kingdoms but an integration, so it is necessary to take a full-scale approach and interpretation considering the status of women and bhiksuni in the previous era.

‘삼국지’와 제국 일본의 기획-식민지시기의 ‘삼국지’에 투사된 제국 일본의 담론들-

홍덕구 동국대학교 일본학연구소 2011 일본학 Vol.33 No.-

Romance of the Three kingdoms(三國志), written by Luo Guanzhong(羅貫中) in the 14th century, is a Chinese historical novel. In Korea, this novel is widely read as a book teaching the rules of everyday practical life. Although we usually take it for granted that Romance of the Three kingdoms shows the way of conduct of life, such recognition has been accepted since the period of general mobilization. During the period of general mobilization, Romance of the Three kingdoms was translated and published in Japan and Korea. It means that we need to deal with various versions of Romance of the Three kingdoms in the frame of its social and historical context. When Romance of the Three kingdoms was translated into Japanese in the 1920s, it was frequently used to represent premodern images of China in magazines and newspapers. Even some versions of Romance of the Three kingdoms went along with discourses of Greater East Asia Co-Prosperity Sphere(大東亞共榮圈). This suggests there was a possibility that contemporary discourses could be projected into the narration of Romance of the Three kingdoms. Thus, this study regards Romance of the Three kingdoms, especially which was translated during the period of general mobilization, as a meaningful text. Romance of the Three kingdoms could be considered the indicator of sociocultural discourses in the period of general mobilization (1937~1945).

교과서 속 삼국통일·남북국 서술과 통일교육

박미선 한국사학회 2019 史學硏究 Vol.0 No.133

The need for unification education is increasing but the existing unification education is limited because it focuses on security and the agreement between South and North Korea. In order to explore the direction of unification education in the common historical experience between South and North, we have paid attention to the Unification of Three kingdoms and North South States Period in this paper. Controversies between the Unification of Three Kingdoms and North South States Period theories were started earlier and have been continued, however there has been no change in the textbooks from the 5th curriculum (1987) to the present to describe the meaning and limitations of the Three Kingdoms’ Unification. The name of the North South States Period also appeared for the first time in the 7th curriculum(1997) textbook. This is because North Korea first referred to the term North South States and referred to this period as Balhae and later Shilla. Of course, North Korea does not concede the Unification of Three Kingdoms. The shadow of the division of the South and the North appears in the view of the Unification of Three Kingdoms and North South States Period too. Therefore, the narration of the current textbook is not suitable for unification education. We should pay attention to the historical fact that after the Unification of the Three Kingdoms by Shilla, there was no war for more than 200 years when Shilla and Balhae coexisted. The fierce war among the three kingdoms in the 7th century ended with the Unification of Three Kingdoms. During the 200 years without war, while Shilla could overcome a lot of disasters and enjoy prosperity, Balhae could also grow into a thriving country in the east of China. As such, the Unification of Three Kingdoms and North South States Period have implications for inter-Korean relations today in terms of ‘war and peace’. Therefore, the meaning of peace can be awakened by describing the changes in the phases of lives and social aspects before and after the war in the North South States, turning off the narration centered on wars. Unification education should start with peace education. 통일교육의 필요성이 높아지고 있으나 기존 통일교육은 안보 및 남북 합의 등에 초점을 두고 있어 한계가 많다. 본 논문에서는 남북 공동의 역사적 경험 속에서 통일교육의 방향성을 찾아보고자 삼국통일과 남북국시대에 주목해 보았다. 학계에서 일찍부터 삼국통일론과 남북국시대론의 논쟁이 이어져 왔으나, 교과서에는 5차 교육과정(1987)부터 현재까지 삼국통일의 의의와 한계를 서술함에 전혀 변화가 없다. 남북국시대라는 명칭 또한 7차 교육과정(1997) 교과서에 처음으로 등장하였다. 이는 북한에서 남북국시대라는 용어를 먼저 언급하고, 이 시기를 발해와 후기신라라 부르고 있었기 때문이다. 물론 북한은 삼국통일을 인정하지 않는다. 삼국통일과 남북국시대를 바라보는 시각에도 남북 분단의 그늘이 드리워져 있는 것이다. 그러므로 현재 교과서 서술은 통일교육에 적합하지 않다. 신라의 삼국통일 후, 신라와 발해가 공존한 200여 년간 전쟁이 없었다는 역사적 사실에 주목할 필요가 있다. 7세기 삼국간의 치열했던 전쟁은 삼국통일로 끝이 났다. 전쟁이 없는 200년간 신라는 수많은 재해를 극복하며 번영을 누릴 수 있었고, 발해 또한 해동성국으로 성장해 나갔다. 이처럼 삼국통일과 남북국시대는 ‘전쟁과 평화’라는 관점에서 오늘날 남북관계에 시사점을 주고 있다. 그러므로 전쟁 중심의 서술을 벗어나 남북국시대 전후(前後) 생활상, 사회상의 변화를 서술함으로써 평화의 의미를 일깨울 수 있을 것이다. 통일교육은 평화교육에서 시작해야 한다.