대금 산조의 변천 과정 연구

박환영(Park Hwan Young) 고려대학교 한국학연구소 2010 한국학연구 Vol.34 No.-

본 연구는 대금 산조의 기원과 형성 및 변천 과정을 살펴보고 대금 산조의 창시자로 알려진 박종기와 그의 제자 한주환의 대금 산조를 분석한 후 산조를 오늘날 어떻게 현대적으로 활용 할 수 있는지에 대한 방향성을 모색하였다. 박종기에 의해 처음 연주되기 시작한 대금 산조는 세월이 지나며 여러 갈래의 유파가 형성되었다. 이러한 여러 유파의 산조 중에는 형태는 약간씩 다르지만 서로 비슷한 가락(선율)을 많이 포함하고 있으며 이런 비슷한 가락이 언제 누구로부터 비롯되었는지는 잘 알려져 있지 않았다. 그리고 각 유파들은 이렇게 전래되어 오는 가락을 자기 유파만의 고유한 가락인 것처럼 알고 있는 경우도 있다. 그러던 중 유성기 음반에 실린 박종기의 대금 산조 한바탕이 발견되고 재현 연주된 결과 현행 산조가 시김새는 조금씩 다르지만 박종기 산조 가락을 많이 담고 있음이 밝혀졌다. 이에 본고에서 대금 산조의 창시자인 박종기와 그의 제자인 한주환 두 사람의 생애 및 발견된 음악 자료를 바탕으로 두 사람 산조의 전 바탕을 분석하여 음악적 특징을 조명하였다. 그 결과 박종기의 산조가 한주환 산조를 비롯한 여러 유파에 실제적으로 많은 영향을 끼쳤음을 알게 되었으며 특히 음악적 바탕이 탄탄한 한주환이 박종기의 소리 더늠 대금 산조를 전수받아 오늘날 대금 산조의 뿌리를 내리게 하였음을 알게 되었다. 산조의 현대적 활용 가능성에 대해서는 오늘날의 산조가 즉흥성과 성음의 상실로 이어지고 있는 이유를 찾아보았다. 또 산조의 발전과정을 검토하여 산조의 생명력인 즉흥성과 새로운 방향을 찾기 위한 여러 활용방안에 대해 다루었다. 산조 고유의 특징인 즉흥성의 상실 원인은 산조의 악보화에 따른 정형화와 각종 유파의 수직성과 경직성에서 비롯된다고 볼 수 있다. 또한 산조가 오늘날 중요한 음악양식으로 자리매김 하기까지는 다양한 연주방식의 변화가 있었기에 가능하였으며 산조를 개척했던 많은 명인들의 예술혼을 더욱 승화시키기 위해 몇 가지 방안을 모색해 보았다. This study examined the origin, the formation and the changes of Daegeum Sanjo, analyzed the Daegeum Sanjos by Jong-gi Part, who is known to be the founder of Daegeum Sanjo, and Joo-hwan Hahn, an apprentice of Park, and tried to find the directions for applying Sanjo to the contemporary life, in a modern fashion. Daegeum Sanjo, played initially by Jong-gi Park, came to form schools of various branches with the passage of time. The Sanjos of those various schools are incorporating many tunes of mutual resemblance in spite of the slight disagreements in form, though it is not well known when and from whom those similar tunes were originated. Each school is playing its tune which had been being handed down in that way as if it had been a tune peculiar to them exclusively. And 'Daegum Sanjo Hahnbahtahng' in the record by Seong-gi Yoo was found and played as a reproduction, that it came to be verified that the existing Sanjos show a little difference in form, but much resemblance in tune, to the Sanjo tune by Jong-gi Park. This paper listened to, wrote in musical notes and analyzed the whole body of the Sanjos of Jong-gi Park and Joo-hwan Hahn for giving light to their musical characteristics, being based on the life stories of both and the musical data which were found. It has been clarified, as a consequence, that the Sanjo by Jong-gi Park practically gave a significant effect on various schools including the Joo-hwan Hahn Sanjo, and Hahn, who was of strong musical talents, inherited Park's Sorideoneum Daegeum Sanjo and made the present type of Daegeum Sanjo take root. As to the possibility of applying Sanjo in a modern fashion, the reason that the Sanjos of the present day are being led to the loss of impromptuness and vocal sound was looked for. The developmental stages of Sanjos were also examined, and the impromptuness, the vital power of Sanjos, and various application plans for finding the new directions were discussed. The reason of the loss of impromptuness, the peculiar characteristic of Sanjo is seen to be the standardization and the verticality and rigidity in various schools. Sanjos' positing itself as an important mode of music today is made possible by various changes in playing style, and a few programs for the further sublimation of many pioneering masters of Sanjo were regarded accordingly.

현대 도시 공간 속 세시(歲時)의 전승과 변이양상

박환영 ( Park Hwan-young ),이란섭 ( Lee Ran-Sub ) 한국사상문화학회 2017 한국사상과 문화 Vol.90 No.-

This article deals with annual customs in urban settings in contemporary Korean society. For instance, some traditional annual customs are still actively practiced in daily urban life in Korean society today. In particular, the Korean twenty-four divisions of a year (so called 24 Jolgi) are widely used by mass media to clarify seasonal changes. Also to some extents those 24 Jolgi time divisions have been transmitted by proverbs and folk-belief terms which are closely related to agriculture. Relatively new annual events are also regularly and repeatedly practiced today. Those newly celebrated annual events are classified into three categories: national holidays, government approved commemoration days, commercial oriented event days. All three categories are interesting to be analysed in comparison to traditional annual customs. Yet some commercial embedded event days, such as Valentine’s day, White day, Pepero’s day, etc, are gaining popularity among younger generations in contemporary urban Korea. Urbanization and industrialization are distinctive cultural and social substances in contemporary urban Korea. Hence annual customs are also inevitably affected by these influences. As a result, on the one hand some of the traditional annual customs changed slightly for both effectiveness and convenience, others are weakened or even disappeared. Furthermore, some new forms of contemporary annual events contain traditional substances of traditional annual customs. However, it is noticeable that traditional annual customs normally reinforce vertical connections whereas today’s annual events solidate horizontal links.

한국인의 효사상과 효문화 : 한국사상과 효문화 ; 한국문화 속의 효와 민속

박환영 ( Hwan Young Park ) 한국청소년효문화학회 2008 청소년과 효문화 Vol.11 No.-

In this article, I will focus on filial piety and folklore inside Korean culture. The article is divided into three main parts. Firstly, I will elucidate folklore inside Buddhist tradition which is a fundamental aspect of Korean culture. From the standpoint of Buddhism, just like the sky and the earth, filial piety is considered as the basic principle for every living creature and thus it is the most essential thing in universe. In other words, filial piety is an ongoing affinity between parents and children, and this tie is believed to be delicately connected not only to the previous world but also to the present and the future worlds. Secondly, filial piety is embedded into every day folk culture, in particular, folk tales, proverbs and animal symbols. Folk tales and proverbs concerning filial piety show that the deep and honest devotion to parents will even impress heaven. By emphasizing the fact that also animals tend to serve their father and mother in the animal world, animal symbols stress the importance of filial piety for all human beings. In accordance undutiful persons are regarded as wild beasts. Thirdly, I will show the relation of filial piety and Confucian culture. Especially in confucianism, filial piety is the most elementary source for every activity and behaviour in human society. Confucianism was introduced to Korea from China in the late Koryo dynasty. This philosophy, or more precisely this ethical thinking and activity, has been gradually and systematically developed inside Korean culture. It still remains important today. Hence filial piety is wide spread among Korean people within confucianism. In our contemporary world, due to urbanization and industrialization, past tradition and folk culture seem to loose importance. However, Koreans are keeping their humanity and compassion thanks to the strong sense of filial piety felt by the majority of people in Korea. For the restoration of traditional culture in the 21st century it is time to recover filial piety because filial piety is the core of Korean culture as well as the root of Korean folk culture.

다문화 속의 에스니시티와 유목성 고찰

박환영(Hwan Young Park) 서울대학교 비교문화연구소 2009 비교문화연구 Vol.15 No.1

몽골문화 속의 시간민속 고찰

박환영 ( Hwan Young Park ) 중앙아시아학회 2003 中央아시아硏究 Vol.8 No.-

한국(韓國)의 문화(文化) : 21세기 문화관광자원의 민속학적 고찰

박환영 ( Hwan Young Park ) 한국사상문화학회 2012 한국사상과 문화 Vol.64 No.-

In contemporary society traditional culture is closely linked with cultural tourism as well as leisure culture. Cultural tourism based on traditional culture is probably an important resource for leisure culture. In this respect, this paper looks into the relationship between leisure culture and possible resources for folk cultural tourism. A variety of perspectives are given, such as an insight into Buddhistic folklore, examples of modern historical novels motivated from old mythology, urban festivals such as Mongolian Naadam festivals in Korea etc. From these arguments some possible resources for folk cultural tourism which are newly emerging from leisure culture are derived. In addition, folk culture usually reflects people`s every day living customs and daily practices, therefore folkloric contents in cultural tourism are surely to rise in interest for leisure culture today. Cultural tourism is one of the most basic elements in sustainable tourism in 21st society. In Korean society, for example, Buddhist folktales concerning local temples, ancient mythology and urban festivals are distinctive and distinguishable cultural elements which can be developed into attractions of cultural tourism today. Also the rapidly increasing number of tourists both from Korea and from abroad shows that cultural elements embedded into tourism are highly in demand. Once we deal with the sustainable development of cultural tourism, we have to consider cultural elements and contents in the context of traditional folk culture. This is because this sort of cultural tourism is directly linked with the most original cultural resources, which makes it distinctive to non-cultural based tourism. Thus, cultural tourism would be the most promising and effective form of tourism to draw attention of domestic as well as foreign tourists today.

도시와 민속의 현장 경기지역의 축제를 중심으로

박환영 ( Hwan Young Park ) 경희대학교 민속학연구소 2002 한국의 민속과 문화 Vol.6 No.-

《몽어유해(蒙語類解)》에 나타난 친족어휘의 민속학적 연구

박환영 ( Hwan Young Park ) 한국알타이학회 2004 알타이학보 Vol.0 No.14

With the aid of Mongoyuhae it is possible to reconstruct the Mongolian terminology that was used to identify kin members in the eighteenth century and earlier. As shown in Mongoyuhae, according to the system of the eighteenth century, Mongolian kinship extends for nine generations, from four generations previous to ego and to the four generations after ego. This kinship system shows these nine generations in a vertical line, beginning at the top with the founder of the kin group (töröl övög), and extending through the nine generations of the patrilineal line from the great great grandfather (hulants övög) to the great great grandson (guch). In the eighteenth century, paternal uncles and aunts(the father's siblings) were terminologically differentiated from their maternal counterparts. Whereas kin terms for affinal kinsmen demonstrate some of the characteristics of eighteenth century Mongolian kinship. The use of kin terms in what we might call the “descriptive mode” is visible in some cases. In addition, there was a tendency in eighteenth century Mongolian society to employ elaborate kin terms such as hüü, ach, jich and guch patrilineal descendants (e.g., son, grandson, great grandson and great great grandson). This tendency suggests that Mongolian society at that period had a strong sense of patrilineal descent than it does now.

미디어와 도시민속학 왕꽃선녀님의 드라마 소재와 구성의 학문적 적확성 고찰

박환영 ( Hwan Young Park ) 경희대학교 민속학연구소 2005 한국의 민속과 문화 Vol.10 No.-

현대 몽골의 인명에 대하여

박환영(Hwan Young Park) 한국몽골학회 2000 몽골학 Vol.0 No.10

The general form of the Mongolian personal name today is: Genitive of fatlrs name+ personal name. It is not clear however when Mongolians started to use fathers names in front of their personal names. Another question is why the possessive or genitive form is used rather than just the fathers names, such as English. First of all I would define the western type of surname in Mongolia as being simply possessive form of fathers name or more technical term patronymic. Fathers names in Mongolia today do not function as surnames in the Western countries, with only a few exceptions in the official uses such as passport, registration, legal docurnts, etc. In every day usage personal names are thus far more important than possessive form of fathers names. In particular, in the usage of both terms of address and those of reference fathers names are hardly used. Secondly, the exact time when Mongolians started to use the possessive form of fathers nay in front of their personal names is not clear yet. However the time of official use precedes the fact that of its becoming visible in the social arena. In other words, the introduction of possessive form of the fathers name for public purpose follows the practice among individuals, not the other way around. Mongolian personal names have been classified in various ways. The classification of thnames differs from two to ten. Yet the main pattern of Mongolian names today is: (1) Names denoting wishes and desires for a good future, (2) Names intended to deceive spirits, (3) Names concerning universe or nature and (4) Names relating to religious belief (Lama Buddhism in particular); those names are generally of Tibetan or Sanskrit origin. Most Mongolian personal names consist of more than one component. Mongolian names with more than one component can be analyzed by various combinations of origin. These patterns are simplified as: Mongolian names, hybrid names and foreign names (Tibetan and Sanskrit names in particular). Ironically, the perception of hybridness in Mongolia is not alienating and so adaptable or negotiable. Thus, as with other aspects of hybridness in general, the hybrid names can be distinguished not on the surface but in depth. Merschoi and Sewer for example, look like well-adapted hybrid names just as Tibetan and Sanskrit names are. Thus it is because the two comporerlts, Choi(books or texts) and Ser(gold) are of Tibetan origin. Therefore the way in which Mongolians use hybrid names is often to transform them according to a Mangolian style or at least some sort of acceptable model.