http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : 강명관 ( Myeong Gwan Kang ) (검색결과 4 건)
- 무료
- 기관 내 무료
- 유료
-
-
-
강명관 ( Myeong Gwan Kang ) 한국한문학회 2008 韓國漢文學硏究 Vol.0 No.42
Currently, `the modern age` is a dominant keyword in the description of the history of Korean literature. This is also true in researching prose in Chinese character which was written during the late Chosun period, especially in selecting and evaluating some of prose works. But in fact, the modern age is what was experienced only by the West and then transplanted into the non-West societies. This means that the modern age could not exist in Chosun society at all. Nevertheless, previous studies on the histories of Korea and Korean history have been trying to find the modern age, which didn`t actually exist, within those of the late Chosun period and Korean history. The existence, if any, is undoubtedly contradictory. Taking the modern age as a criterion to describe the history of Korean literature or research the prose of the late Chosun period in Chinese character is contradictory because it is like trying to find what the Western literature is within the literature of Chosun. Thus it is clear that the Western literature couldn`t exist as it was within the literature of Chosun. Accepting that the modern age existed within the literature of Chosun is like making the same literature incomplete, resultantly distorting literal phenomena of the late Chosun period that actually existed. Now it is clear there`s no reason for trying to find the modern age within the literature of the late Chosun period. This means that it is necessary to not only separate the words, `the modern age` from the late Chosun period, but also restart from the initial point with all discussions based on the same words removed.
-
강명관 이화여자대학교 한국문화연구원 2008 한국문화연구 Vol.15 No.-
일반적으로 역사 기술에서 조선시대 공노비는 수동적인 존재로 서술된다. 그러나 조선시대의 노비를 위시한 소수자들이 단지 피동적인 존재였던 것만은 아니다. 본 논문에서 다룰 반인(泮人)은 성균관에 소속된 공노비이며, 또 서울 시내에서 소비되는 소의 도살과 쇠고기의 판매를 맡았기에 이중으로 천시되는 존재였다. 하지만 이들은 조선후기 성균관 재정의 기반이 흔들리고, 성균관이 반인들의 쇠고기 판매점인 현방(懸房)의 수입에 의존하게 되자, 현방의 이익을 최대한 늘려 스스로 자신들이 성균관에 제공해야 하는 노동을 고립(雇立)시킴으로 인해 성균관의 일방적 지배로부터 벗어나고자 했던 것이다.물론 이들이 완벽하게 신분제를 벗어던진 것은 아니었으나, 주어진 상황 속에서 소수자로서의 지혜를 발휘하여 속박에 대응해 나가고 있었던 것이다.요컨대 반인을 통해 우리는 조선시대 소수자의 지배체제에 대한 대응의 방식을 엿볼 수 있으며, 그들이 결코 수동적 존재가 아니라는 것을 알 수 있을 것이다. Banin was a slave whose ownership belonged to the supreme educational institution of Joseon, that is, Seonggyungwan. Banins lived mainly in banchon, a village located around Seonggyungwan. In the late Joseon period, Seonggyungwan was always financially difficult. So banins, or slaves of the supreme educational institution couldn't support their own living. evertheless, Seongyungwan requested banins to be responsible for some part of its finance. This made the slaves very painful. To support banins’ living, Joseon specially permitted the slaves to slaughter cows and sell beef, which had been legally prohibited. Bainins opened and ran butcher shops which were called hyeonbang. And they paid sokjeon, a sort of business tax to three legal authorities concerned. In return for giving some profit from hyeonbang to Seonggyungwan, banins could be exempted from labor that they were obliged to do for the supreme educational institution. By taking such profit, Seonggyungwan could solve its financial difficulty. In a sense, it may be said that banins and Seonggyungwan reached a compromise. In conclusion, banins could become somewhat free of their owner, Seonggyungwan, by running hyeonbang.
KCI연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
