일제강점기 경성(京城)의 음력설과 양력설 -북촌과 남촌을 중심으로-

안주영 비교민속학회 2019 비교민속학 Vol.0 No.68

The Korean New Year’s Day is the beginning point of the year and also for the seasonal customs, one of the most important seasonal customs of our country. However, due to the situation that the Lunar New Year’s Day originally had been considered as an unofficial holiday, Koreans underwent many confusions and conflicts to reach the conclusion that both the Lunar New Year’s Day and the Solar New Year’s Day were recognized as the national holidays. Despite the condemnation for celebrating both the solar New Year and the lunar New Year, many citizens of Seoul(Keijyo) celebrated the Lunar New Year during the occupation period of the Japanese Imperialism. There was the atmosphere of two differentiated cultures existing in two different regions – ‘Bukchon’ and ‘Namchon’ : the Lunar New Year's Day is called Koreans’ New Year’s Day, and the Solar New Year's Day called the Japanese’ New Year’s Day. This study presents how the Seoul(Keijyo) citizens actually celebrated the two differentiated New Year holidays, the analysis of the articles from the newspaper and magazine to seek the overall stance of the press in specific tone of the news to speak of the two differentiated New Year holidays, and also the documents of interview from the spot survey that was done to native Seoul citizens. Under the situation that it was during the certain Japanese occupation period, the press had to affirm only the Solar New Year’s Day and denied the Lunar New Year’s Day. However, many articles from the newspaper and the magazine often mentioned the importance and the meaning of Lunar New Year’s Day as they indirectly depicted the Lunar New Year’s Day’s lively scenery in Bukchon. Moreover, it was also ascertainable through interviews with the native Seoul citizens and many articles that there was a great awareness that only the Lunar New Year’s Day could be recognized among the past Korean citizens even with vast criticism on celebrating both the solar New Year and the lunar New Year and only praising the Solar New Year’s Day from the Japanese government general of Korea. There were accusations of celebrating both the solar New Year and the lunar New Year, which had lasted throughout the occupation period of the Japanese Imperialism. The press during the Japanese occupation period attempted to link the west modernization with celebrating only the Solar New Year’s Day. The modernization of the West, first adopted by Japan, also challenged the Korean government to adopt the modernization, which had a strong premise of the colonial modernity and encouraged the change of everyday life through the adaptation of solar calendar. This controversy over Solar New Year’s Day and the Lunar New Year’s Day clearly appeared on ‘Namchon’ with Japanese citizens and ‘Bukchon’ with Korean citizens during the occupation period of the Japanese imperialism in Seoul(Keijyo). Such spatial division and regional distinction have a great significance in the sense that they created different scenes with the contrasting meanings of two New Year’s Days − the Lunar New Year’s Day and the Solar New Year’s Day. 한 해의 시작인 설날은 세시풍속의 시작점으로 한국인들에게 가장 중요한 세시풍속의 하나라고 볼 수 있다. 그러나 설날이 지금처럼 양력설과 음력설로 나뉘어 양쪽 모두 공휴일로 인정되고, 음력설이 부정적인 의미의 ‘구정(舊正)’이 아닌 공식적인 의미의 ‘설날’로 달력에 표기되기까지 많은 혼란과 갈등이 있었다. ‘이중과세(二重過歲)’라는 비난을 받으면서도 일제강점기에 경성의 조선인들은 음력설을 지내왔다. “음력설은 조선인의 설, 양력설은 일본인의 설”이라는 말이 공공연히 들릴 정도로 일제강점기 경성에서는 ‘북촌’과 ‘남촌’이라는 분리된 두 장소에서 조선인과 일본인이 각기 다른 설 명절을 쇠는 이분화된 문화가 형성되어 있었다. 본고에서는 일제강점기에 경성 시민들이 양력설과 음력설을 실제로 어떻게 지냈는지, 양력설과 음력설을 지내는 대중을 향한 언론의 입장과 논조는 어떠했는지에 대하여 당시의 신문과 잡지의 기사 분석, 서울 토박이들의 현지조사 면담 자료를 통해 살펴보았다. 신문과 잡지의 기사들은 식민지라는 상황하에서 대외적으로는 양력설을 긍정하고 음력설을 부정하는 입장을 취해야 했으나 간접적으로는 북촌의 활기찬 음력설 풍경을 묘사하면서 음력설의 의미와 그 중요성에 대해 말하고 있었다. 또한 조선총독부에서 양력설을 강조하고 이중과세(二重過歲)를 비난함에도 불구하고 조선인들 사이에서는 여전히 “음력설만이 우리의 설”이라는 인식이 널리 퍼져 있었다는 것도 당시의 여러 신문 기사들의 내용, 서울 토박이들과의 면담 조사를 통해 확인할 수 있었다. 일제강점기 내내 지속되었던 이중과세(二重過歲)의 폐해에 대한 지적과 양력과세를 해야 한다는 당위론적인 논설류의 기사들은 양력과세를 서구의 근대화와 연결짓고자 하였다. 서구의 근대화는 일본이 앞서 도입한 것으로, 우리도 이에 따라야 한다는 식의 논리에는 ‘식민지적 근대성’이 전제되어 있었으며, 이는 ‘양력’이라는 근대 달력의 도입과 함께 일상생활의 변화를 촉구하는 것이었다. 음력설과 양력설을 두고 나타난 이러한 대립은 일제강점기의 경성에서 조선인의 공간인 ‘북촌’과 일본인의 공간인 ‘남촌’이라는 구분된 두 장소에서 뚜렷하게 나타났다. 이러한 공간적 이분화와 ‘구별짓기’는 음력설과 양력설이라는 대조적 의미를 지닌 세시풍속과 맞물려 상당히 대조적인 풍경을 만들었다는 점에서 시사하는 바가 크다.

북한의 양력설과 음력설 –북한의 민속정책과 국가의 ‘민속명절’ 만들기-

안주영(An, Ju-young) 실천민속학회 2023 실천민속학연구 Vol.41 No.-

이 논문은 북한의 명절 중 해방 후 민속명절과 사회주의명절의 이중적 정체성을 갖게 된 ‘양력설’, 1980년대 이후 전통 민속명절로 재창조된 ‘음력설과 정월대보름’이라는 두 개의 설을 중심으로 북한의 명절문화와 세시풍속의 변화, 민속전통의 의미 등에 대해 고찰한 것이다. 해방 후 북한사회에서ᅟᅳᆫ 음력설을 포함한 기존의 전통 민속명절은 부정되거나 비판받았던 반면, 새로운 국가의 양력 시간체제 내에서 양력설은 국가의 중요한 민속명절로 부각되며 진보적이며 인민적인 명절, 새로운 사회주의국가의 민속명절로 변용되었다. 그러나 1986년에 김정일이 제기한 ‘조선민족제일주의’에 따라 북한의 민속정책은 전환되었고, ‘민족의 설’이라는 민속전통의 정체성은 음력설과 정월대보름에 이전되어 재생산되었다. 해방 후 북한에서 대두된 양력설, 1980년대 이후 부활한 음력설과 정월대보름은 모두 국가에 의해 ‘만들어진 전통’이다. 1980년대 이후 국가가 내세우는 ‘민속전통의 설’이 양력설에서 음력설로 이전되었으나, 양력설과 음력설 모두 내면적으로는 사회주의명절의 함의가 내포되어 있다. 음력설에 내재된 ‘전통 민속명절’ 역시 전통의 세시풍속을 함의하는 것과 더불어 사회주의 국가체제의 결속과 유지를 위한 민속적 전통의 부활과 재창조의 의미가 내포되어 있기 때문이다. 북한사회에서 지속·변용되는 이러한 ‘만들어진 전통’의 이데올로기 속에서 인민 대중은 양력설과 음력설의 세시풍속과 국가의례 등을 실천함으로써 자연스럽게 이를 내면화하게 된다. The Solar New Year’s Day is one of North Korea’s folk holidays that has acquired a dual identity as a folk holiday and a socialist holiday after liberation from Japanese rule in 1945. The Lunar New Year’s Day and Jeongwol Daeboreum(the day of the first full moon of the lunar year) have been reinvented as traditional folk holidays since the 1980s. Focusing on these seasonal customs, this paper examines North Korea’s holiday culture, changes in seasonal customs, and the meaning of folk traditions. After liberation, in North Korean society, existing traditional folk holiday, including the Lunar New Year’s Day, were denied or criticized, while in the new national calendar system, the Solar New Year’s Day was highlighted as an important national folk holiday. The Solar New Year’s Day was transformed into a progressive and people’s holiday, a folk holiday of a new socialist state. However, in 1986, North Korea’s folklore policy was reversed under Kim Jong Il’s “the Chosun people’s nationalism” and the identity of folk tradition as “the New Year’s day of the people” was transferred and re-produced in the Lunar New Year’s Day and Jeongwol Daeboreum. The Solar New Year’s Day, which emerged in North Korea after liberation, and the Lunar New Year’s Day and Jeongwol Daeboreum, which have been revived since the 1980s, are all state-invented traditions. Since the 1980S, “the New Year’s day of folk tradition” of the state has shifted from the Solar New Year’s Day to the Lunar New Year’s Day, but both the Solar New Year’s Day and the Lunar New Year’s Day are inherently socialist holidays. This is because “the traditional folk holiday” inherent in the Lunar New Year’s Day also implies the traditional seasonal customs, as well as revival and re-creation of national traditions for the cohesion and maintenance of the socialist state system. In this ideology of “the invention of tradition” that is perpetuated and transformed on North Korean society, the public naturally internalizes it by practicing seasonal customs and national rites of the Solar New Year’s Day and the Lunar New Year’s Day.

Frequency of Solar Spotless Days and Flare Index as Indices of Solar Cycle Activity

Suyeon Oh 한국우주과학회 2014 Journal of Astronomy and Space Sciences Vol.31 No.2

There was a research on the prolongation of solar cycle 23 by the solar cyclic variation of solar, interplanetary geomagnetic parameters by Oh & Kim (2013). They also suggested that the sunspot number cannot typically explain the variation of total solar irradiance any more. Instead of the sunspot number, a new index is introduced to explain the degree of solar activity. We have analyzed the frequency of sunspot appearance, the length of solar cycle, and the rise time to a solar maximum as the characteristics of solar cycle. Then, we have examined the predictability of solar activity by the characteristics of preceding solar cycle. We have also investigated the hemispheric variation of flare index for the periods that the leading sunspot has the same magnetic polarity. As a result, it was found that there was a good correlation between the length of preceding solar cycle and spotless days. When the length of preceding solar cycle gets longer, the spotless days increase. It is also shown that the shorter rise time to a solar maximum is highly correlated with the increase of sunspots at a solar maximum. Therefore, the appearance frequency of spotless days and the length of solar cycle are more significant than the general sunspot number as an index of declining solar activity. Additionally, the activity of flares leads in the northern hemisphere and is stronger in the hemisphere with leading sunspots in positive polarity than in the hemisphere with leading sunspots in negative polarity. This result suggests that it is necessary to analyze the magnetic polarity’s effect on the flares and to interpret the period from the solar maximum to solar maximum as the definition of solar cycle.

Frequency of Solar Spotless Days and Flare Index as Indices of Solar Cycle Activity

Oh, Suyeon The Korean Space Science Society 2014 Journal of Astronomy and Space Sciences Vol.31 No.2

There was a research on the prolongation of solar cycle 23 by the solar cyclic variation of solar, interplanetary geomagnetic parameters by Oh & Kim (2013). They also suggested that the sunspot number cannot typically explain the variation of total solar irradiance any more. Instead of the sunspot number, a new index is introduced to explain the degree of solar activity. We have analyzed the frequency of sunspot appearance, the length of solar cycle, and the rise time to a solar maximum as the characteristics of solar cycle. Then, we have examined the predictability of solar activity by the characteristics of preceding solar cycle. We have also investigated the hemispheric variation of flare index for the periods that the leading sunspot has the same magnetic polarity. As a result, it was found that there was a good correlation between the length of preceding solar cycle and spotless days. When the length of preceding solar cycle gets longer, the spotless days increase. It is also shown that the shorter rise time to a solar maximum is highly correlated with the increase of sunspots at a solar maximum. Therefore, the appearance frequency of spotless days and the length of solar cycle are more significant than the general sunspot number as an index of declining solar activity. Additionally, the activity of flares leads in the northern hemisphere and is stronger in the hemisphere with leading sunspots in positive polarity than in the hemisphere with leading sunspots in negative polarity. This result suggests that it is necessary to analyze the magnetic polarity's effect on the flares and to interpret the period from the solar maximum to solar maximum as the definition of solar cycle.

Frequency of Solar Spotless Days and Flare Index as Indices of Solar Cycle Activity

오수연 한국우주과학회 2014 Journal of Astronomy and Space Sciences Vol.31 No.2

There was a research on the prolongation of solar cycle 23 by the solar cyclic variation of solar, interplanetary geomagneticparameters by Oh & Kim (2013). They also suggested that the sunspot number cannot typically explain the variation of totalsolar irradiance any more. Instead of the sunspot number, a new index is introduced to explain the degree of solar activity. We have analyzed the frequency of sunspot appearance, the length of solar cycle, and the rise time to a solar maximumas the characteristics of solar cycle. Then, we have examined the predictability of solar activity by the characteristics ofpreceding solar cycle. We have also investigated the hemispheric variation of flare index for the periods that the leadingsunspot has the same magnetic polarity. As a result, it was found that there was a good correlation between the length ofpreceding solar cycle and spotless days. When the length of preceding solar cycle gets longer, the spotless days increase. It is also shown that the shorter rise time to a solar maximum is highly correlated with the increase of sunspots at a solarmaximum. Therefore, the appearance frequency of spotless days and the length of solar cycle are more significant thanthe general sunspot number as an index of declining solar activity. Additionally, the activity of flares leads in the northernhemisphere and is stronger in the hemisphere with leading sunspots in positive polarity than in the hemisphere withleading sunspots in negative polarity. This result suggests that it is necessary to analyze the magnetic polarity’s effect on theflares and to interpret the period from the solar maximum to solar maximum as the definition of solar cycle.

타지키스탄 주요 도시의 기후, 날씨, 일사량 및 태양에너지 분석

나태유,노정두,김현태,강성승 대한지질공학회 2023 지질공학 Vol.33 No.3

Climate, weather, insolation (solar radiation), and solar energy in major cities of Tajikistan were investigated prior to construction of infrastructure for the Dushanbe Solar Station. In Dushanbe city there was a 70% probability of sunny days from May 16 to October 23, a period of 5.2 months. August had the most sunny days of in the year, with 99% probability of a sunny, the cloudiest month was February with a 41% chance of being sunny. In major cities of the Sughd and Gorno-Badakhshan states, the average number of cloudy days per month was ~3.3, with Dzhauz having 53 day and Fedchnko Glacier 79 days. For the 18 major cities of Tajikistan, the average annual total solar radiation was 2,429 W/m2 , and the average monthly solar radiation was 202 W/m2 . The city with the lowest annual total and monthly average solar radiation was Shartuz in Sughd state, with values ~2.7% less than the national average. The cities with the highest annual total and monthly average solar radiation were Khorog and Jirgatol in Gorno-Badakhshan state, with values ~10% above the national average. The daily average incident shortwave solar energy in the cities Dushanbe, Karakul, and Jirgatol was ~7.8 kWh per 2.4 m2 during summer (May-August), and 2.7 kWh during winter (November-February), or ~35% that of summer.

단군신화속의 3×7일과 100일의 의미

손노선(Son No-seon) 한국민속학회 2011 韓國民俗學 Vol.54 No.-

단군신화에는 3×7일과 100일이라는 두 개의 시간적 관념이 나온다. 신화에 나오는 이관념들은 추상적인 이미지만을 보여주고 있어서 그 의미를 알 수 없었다. 상징을 해석함에 있어서 ‘환원’이라는 개념을 제공해준 후썰(Edmund Husserl)의 선견(先見)에 입각하여 시간에 관한 사유를 하였다. 이 과정에서 태양일과 태음일이라는 두 개의 시간적 관념이 도출되었고, 우리 조상들은 해와 달의 숭배와 함께 태양일과 태음일을 중요시하였음을 알 수 있었다. 우리는 여성의 생리주기를 달의 주기와 같다고 하여 월경이라고 불러왔다. 보통 이 주기를 28일로 설명을 한다. 그러나 1삭망월이 일어나는 시간은 29.53 태양일이다. 달의 주기를 28일 주기로 설명하기 위해서는 태음일을 적용하여야 한다. 1삭망월 동안의 태음일은 약 28.56일이다. 28이라는 숫자는 7로 나누어지는 숫자로, ‘1×7?2×7?3×7?4×7’로 분류할 수 있다. 단군신화에 나오는 3×7일의 의미는 달의 태음주기에 따른 것으로 여성의 월경주기와 맥을 같이하며, 배란이 일어나는 기간인 1×7일을 준비하는 기간인 것이다. 즉, 임신이 가능한 기간인 1×7일을 준비하기 위하여 3×7일 동안 마늘과 쑥을 먹으며 몸을 보하고 정화하였던 것이다. 이런 의미로 보았을 때 3×7일은 달의 시간인 태음일을 기준으로하는 시간이며 그 시간은 여성적 시간이다. 우리 조상들은 기자(祈子)를 위해서 100일기도를 하였다. 박문일에 의하면 남성의 정자가 성숙되고 수정력을 갖추는데 걸리는 시간이 100일이다. 한국에서는 아기가 태어나면 한살의 나이를 부여한다. 이는 태중에 있는 기간을 계산한 것이라고 하는데, 보통 인간의 임신기간은 280일이다. 여기서 280일은 생리일부터 계산한 것으로, 배란이 일어나는 14일을 빼면 266일이다. 여기에 정자가 수정력을 갖추는데 걸리는 기간인 100일을 더하면 366일로 일 년이다. 100일이라는 시간적 관념 속에는 해의 시간인 태양일을 기준으로 하고 있다. 이 시간은 남성의 생리주기를 바탕으로 하며 그 시간은 남성적 시간이다. 연구자의 주요제보자인 한 무당에 의하면, 기자를 위한 100일기도는 부인의 생리일을 기준으로 시작한다. 그 과정은 5단계로 구분이 되는데, 각 단계는 3×7일씩 4단계와 나머지 16일로 구성되어 있다. ‘(3×7일)×4’단계는 84일로 세 번의 생리주기이다. 나머지 16일은 부인의 배란일과 거의 정확히 일치한다. 여기서 얻을 수 있는 결론은 단군신화에 나오는 100일의 의미는 남성의 생리주기와 여성의 생리주기가 정확히 일치하는 시간으로 인간의 탄생을 위한 완벽한 시간이다. There are two time concepts in Dangun mythology; 3×7 and 100 days. Because 3× 7and 100 days showed their abstract images, it was impossible to find the meaning of them. After providing the concept of reversion for interpretation of the symbolism, I thought about the time based on Edmund hursserl"s foresight. In this process, two time concepts were drawn; solar day and lunar day. Also it was realized that our ancestors, with the worship of sun and moon, considered them important. We have called women’s mense ‘Wolkyoung’, for women’s menstrual cycle is the same as that of the moon. The cycle is commonly known to be 28days. But, the amount of time it takes for a synodical month to occur is 29.53 solar days. To explain the moon cycle as 28days, a lunar day should be applied. The lunar days for a synodical month is about 28.56. The number, 28, which is divided by 7, can be classified into ‘1×7’ ‘2×7’ ‘3×7’ and ‘4×7’. The meaning of 3×7 days in Dangun mythology was based on the lunar cycle. The period is the same as women’s menstrual cycle and is the time for preparing 1×7 days, the period for ovulation. That is, to prepare 1×7days, for which pregnancy is possible, they strengthened and cleaned their bodies eating garlic mugwort. In this sense, 3×7days is based on lunar days, time of the moon, and it is feminine time. Our ancestors conducted100day’s pray for bearing sons. According to Park mun-il, the amount of time it takes for sperm to mature and have fertilizing power is 100days. In Korea, a baby is born, it has one year of age. It means the period of maternity. A pregnancy period of human is generally 280days. 280days is a value acquired by counting from menstrual period. If 14days, the period for ovulation, is counted out, it becomes 266days. If 100days, the time for sperm to have fertilizing power, is added to it, a pregnancy period is 366days, 1 year. The time concept of 100days is based on a solar day, the time of the sun. The time is a masculine time, based on a physiology cycle of men. According a shaman, a main informant of me, a 100day’s prey for bearing a son starts based on a woman"s menstrual period. The process is classified into 5 steps. Each step consists of four steps by 3×7 days and the rest, 16days. ‘(3×7days)×4’ step is 84days, three times of menstrual cycle. The rest, 16days, is exactly almost the same as the woman"s ovulation day. From this, we can draw the fact that 100days in Dangun mythology means the time in which the physiological cycle of men and menstrual cycle of women are exactly the same, or perfect time for the birth of human being.

개천절 일자(日字)와 단군조선 개국년도 문제 고찰과 제언

박창범,Park, Changbom 한국천문학회 2015 天文學論叢 Vol.30 No.1

The National Foundation Day of Korea (개천절, 開天節) is currently celebrated on October 3 in Gregorian calendar. We review the history of dating the National Foundation Day of Korea and make a suggestion that it be celebrated on October 3 in the lunar calendar. We present numerous historical records on heaven-worship rites supporting the date October 3 in the lunar calendar. It is pointed out that October 3 in the solar calendar has been adopted in 1949 by the National Assembly with the thought that the lunar calendar is inferior and behind the times. The thought originates from misunderstanding on the value of the lunar calendar and from the ignorance of importance of history and tradition. Since there are now many national holidays that follow the lunar calendar, the logic of the National Assembly in 1949 also makes no sense. We emphasize that the lunar calendar should be followed for the National Foundation Day of Korea for its historical and symbolic characteristics restoration. We also investigate the year of the foundation of the first country of Korea, Dangun Joseon. It is found that even though the majority of the literature before late 15th century recorded the beginning year of Dangun Joseon dynasty to be equal to that of Liao Dynasty (堯), it was accidentally changed to the 25th year of Liao Dynasty in 1484 through a misinterpretation of the previous records. We claim that the beginning year of Dangun Joseon should be set to that of Liao Dynasty as recorded in the original literature in the earlier days. According to the two main opinions accepted by Korea, the beginning year of Liao Dynasty was 2357 B.C. or 2333 B.C., which correspond to the year of Gap-Jin (the 41st year of the sexagenary cycle) or Mu-Jin (the 4th year of the sexagenary cycle), respectively.

Evaluation of Day-Ahead Solar Irradiance Forecast Using Three Different Configurations of the WRF Model

Pranda Mulya Putra,Hyun-Jin Lee 한국신재생에너지학회 2022 AFORE Vol.2022 No.9

정읍지역 마을굿의 지속과 변화의 전개양상

김월덕(Kim Wolduk) 국어문학회 2008 국어문학 Vol.45 No.-

This paper focuses on an aspect of the continuity and the change of Maeul-kut that have performed in Jeongup, In this paper, Maeul-kut is treated as agricultural custom The season of Maeul-kut in Jeongup is the 15th of January and the first of February according to the lunar calendar. Baekjung custom on the 15th of July has been continuing in Jeongup. The continuity and the change of Maeul-kut of Jeongup may be considered as follows : forms of Maeul-kut, behaviors that consist of Maeul-kut, time and place, performers, the subdivisions of the seasons and so on. The cause of the change are related to the change of villagers' recognition to tradition and rural life. And new custom according to the solar calendar such as 'invented commemoration day' supported by township is worthy of notice. All the changes are the result that the old culture adapted to the realities.