도깨비담과 도깨비 연구

이한길 서강어문학회 1993 西江語文 Vol.9 No.1

강원도 양양군 서낭제 전승 중단 원인에 관한 고찰

이한길 국립민속박물관 2007 민속학연구 Vol.0 No.21

It is the eternal law that all the concepts in this world including folk customs go through changes while they are transmitted. It is the law of nature that they disappear or are changed as time goes on. Therefore, many scholars have strived to clarify the relationship between history and folk customs. Folk customs are not fixed, but changeable so what historical motive changes folk customs has been an urgent interest. It is true that a village ritual has attracted a lot of interest as major folk customs. However, the interest has been focused on the changes in folk customs. On the other hand, it is very difficult to find any research of the process of Dongje's (village ritual) disappearance or discontinuation. Therefore, this paper intended to study the phenomenon that village rituals were discontinued. In Korea, village rituals were developed in all the villages, especially, by the unit of a natural village. However, with the 20th century coming in (from 1900s), the number of the villages that discontinued their rituals has increased. It is difficult to estimate the whole area of Korea, but in the case of Youngdong area (Gangwon-do), it seems that only 50% of the village rituals have been handed down so far. Yangyang-gun, which is located in the northeastern part of Gangwon-do, is composed of 1 eup and 5 myeons. Except for Hyeonnam-myeon, all the other eup and myeons have had the 38th parallel or are located on the parallel. In other words, they are near North Korea. These areas were governed by North Korea from 1945 to 1950 so they couldn't help being influenced by materialism. Therefore, in terms of folk customs, they had to go through some changes. They had to have historical injuries. Especially, village rituals, which are based on faith, couldn't be accepted by the North Korean government that stood on breaking down superstitions as its major ideology. The village shrines were burnt out and the village trees were cut down and used as wood. The village rituals had to be discontinued for the time being. Ganghyeon-myeon in Yangyang-gun has 13 villages where the transmission of the festival of the local god has been discontinued. 11 villages of Yangyang-eup, 17 villages of Sonyang-myeon, 15 villages of Seo-myeon, 10 villages of Hyeonbuk-myeon, and 12 villages of Hyeonnam-myeon have discontinued the festival of the local god. This paper studied the causes for each discontinuation case. The causes were superficial causes, which were generalized. It was found that the reduction of population was the biggest cause. Besides, the destruction of villages and the influence of communism were another important causes. Based on the superficial causes, this paper also examined internal causes. The concrete cause was that the residents' disbelief in their local gods was prevalent. On the basis of the disbelief in the local god, there seemed to be historical reasons that have been made for the last 100 years. The first reason was the idea of breaking down superstitions, influenced by materialism of the North Korean government, and the second reason was Saemaeul Movement which was carried out in 1970s. The third reason was the influence of churches. In fact, the ideology of breaking down superstitions is related with the concept of modernization that was made in Korea, China, and Japan before/after the 20th century. In this aspect, it may be necessary to discuss several policies of Japanese imperialism having the policy of breaking down superstitions on its back, but it is not easy to find out those who lived during that period so this paper couldn't help omitting the discussion of the discontinuation of the festival of the local god during the period of Japanese imperialism. However, the emotions during the period of Japanese imperialism became connected with the North Korean government' policy of breaking down superstitions, and in this process, hidden effects slowly appeared. In 1970s, Saemaeul Movement was carried out ...

양양 불교설화 속에 보이는 원효와 의상의 역학관계

이한길 한국구비문학회 2006 口碑文學硏究 Vol.0 No.23

The dynamic relationship of Wonhyo and Eusang in Buddhism folktale of Yang-yang countryLee, Han Kil(Kangnung National University)I investigated Buddhist priest, Wonhyo and Eusang who were had lived in Silla Dynasty to study historical persons of Yang-yang country. Wonhyo established the Younghyul temple, and Eusang did the Raksan temple. I thought that these temple has done a great role to develop the culture of Yang-yang. The important point looking for the local culture, I think, maybe is on the study of folktale. Because local folktale has been built up on the lives of local persons. So I investigated the local folktale on Wonhyo and Eusang in relation to Raksan temple. Having red the headline of the folktale of Wonhyo and Eusang. I found out that Wonhyo had become not aware Kwaneum-Bosal(Kwaneum Buddhist saint), on the other hand Eusang had become aware her. But Wonhyo had not become aware Kwaneum, but had met her really. on the hand Eusang had become aware Kwaneum, but had not met her. In spite of this difference, Eusang has been the superior position to Wonhyo. It seems to base on the superior of the Raksan temple than the Younghyul temple.Reading the context of Wonhyo's folktale, It has been the fallen iamges overlapping Wonhyo. He made fun of the woman cutted the rice plants. got angry the woman washed the garments. There were only a bad image of Wonhyo. Paradoxically speaking, the common people liked this fallen Wonhyo‘s faces more than the sublime Eusang’s faces. On base of Yang-yang people'love to Wonhyo, the folktale〈영혈사 영천, the mystic spring in the Younghyul temple〉was made up. This story was that the mystic spring in the Younghyul temple had under-streamed down the Hongryeon hermitage in Raksan temple. Wonhyo‘s sanctity is showed in this folktale. Yang-yang people had hoped Wonhyo locating more the superior position than Eusang. 필자는 양양군의 문화에 관심을 갖고 양양군의 역사적 인물들을 살펴보는 과정에서 우선 삼국시대의 양대 고승인 원효와 의상에 주목했다. 이들이 창건한 낙산사와 영혈사가 양양의 문화를 형성하는데 큰 역할을 했다고 판단했기 때문이었다. 한 지역의 문화를 살피는데 있어 가장 근간을 이루는 것은 그 지역의 설화일 것이다. 그래서 낙산사를 사이에 두고 형성된 원효와 의상의 설화부터 살펴보기로 하였다. 설화의 소표제에서 연상되는 것은 관음보살을 알아보지 못한 원효와 관음보살을 알아 본 의상이라는 대립항이었다. 그러나 실제적으로 관음보살을 만난 것은 원효였지 의상은 아니었다. 그럼에도 불구하고 원효보다는 의상을 우위에 두는 소표제는 아마도 낙산사의 성세와도 관련이 있지는 않을까 추측된다.

양양군 서낭제 축문 형식 연구

이한길 江原大學校 江原文化硏究所 2005 강원문화연구 Vol.24 No.-

양양군에서 서낭제의가 전승되고 있는 마을은 전승단위로서 기준을 삼았을 때 141개 마을 중 78개 마을이 서낭제를 전승하고 있고, 이중 37개 마을에서 서낭제축문이 전승되어 있었다. 이중 33종을 수집조사하였고, 이중 한글축문은 제외하고 한문축문 32종을 대상으로 이글을 ?㎢?.(사실 이글을 쓸 당시에 2개 마을 축문이 2005년 4월 산불로 소실되고 없어서 실제 전승되고 있는 축문은 35종에 불과하다.) 서낭제축문의 형식은 서두, 본문, 말미로 나눈다. 이는 최승순 교수의 글에서 분류한 것을 그대로 차용했다. 서두 부분은 유세차(維歲次)에서부터 시작하여 초헌관을 거쳐 〈감소고(敢昭告)」+우(于)+신격〉까지로 정의했다. 초헌관으로 가장 많이 보이는 형식은 유학(幼學)이었고, 신격으로는 성황신이 가장 많았다. 축문 본문은 복이(伏以), 도입부, 중간부, 종결부로 나누어 살펴보았다. 도입부에서 가장 많이 언급된 것은 장소와 신령이었다. 본문에서는 인간과 신령이 진경제해(進慶除害)를 사이에 두고 갈등관계를 보여주다가 종결부에 와서 제물로 인해 그 갈등관계가 해소되는 양상으로 나타남을 살필 수 있었다. 축문의 말미는 상향 혹은 〈2언+상향〉으로 구성되는 부분으로 정의했다. 2언에 가장 많이 상용된 표현은 우신(于神)이었다. The written Invocation Prayer is divided into the three parts : the foreword, the body and the end. The foreword is from 유세차(維歲次) via prayer to the name of the village deity. 유세차 is cliche that means the starting year in the written invocation prayer. The famous the village deity is seonang(서낭) deity. Seonang deity is tutelar deity that have been keeping the village. The famous words calling prayer is 유학(幼學). The 유학 is also the cliche meaning of student. The body is structured fours parts : 복이 and three parts, the meaning of 복이(伏以) is that the prayers lies flat on the ground for prayer. The body is started from the first part of the body. Here the prayer make mention of the place(means village) and village deity generally. The second part of the body is truely the chief part, here makes mention of 진경제해(進慶除害)(that means the wishing the bliss and the driving out badness). The third part of the body is mentioned the correlation of villager and the village diety. The story is the prayer that villager offer sacrifices to village deity and that the village deity coming soon this place(shrine) and eating the sacrifices. The end is 상향(尙饗). 상향 is the cliche that is concluded The written Invocation Prayer. The literally meaning of 상향 is the prayer that village deity is cooming soon and eating the sacrifices.

문학 : 김극기의 <경포대>한시 연구

이한길 한서대학교 동양고전연구소 2008 동방학 Vol.14 No.-

강원도 탄광촌 민속 연구

이한길 국립민속박물관 2006 민속학연구 Vol.0 No.19

[一般演題] 保存血液 및 輸血患者에 있어서의 C-reactive Protein 에 關한 檢査成積

李漢吉,元鍾德,尹德善 대한외과학회 1962 Annals of Surgical Treatment and Research(ASRT) Vol.4 No.1

양양군 손양면 서낭제 연구

이한길 중앙대학교 한국문화유산연구소(구 중앙대학교 한국민속학연구소) 2006 중앙민속학 Vol.- No.11

양양군 손양면의 서낭제에 관하여 살펴보았다. 우선 서낭제의 전승단위를 확정하였다. 필자가 확정한 전승단위는 31곳이었다. 이중 14곳에서 서낭제가 전승되고 있었다. 서낭제 전승이 중단된 17개 마을을 살펴본 결과. 인공 시절 미신타파 이데올로기로 인한 중단은 몇 곳에 불과했고 대부분은 서낭제에 관한 관심이 적었던 것이 주원인이었다. 서낭제가 전승되고 있는 14개 마을을 대상으로 그 특징을 7가지로 구분하여 살펴 보았다. 제사 일자는 대부분 정월이며 택일을 하는 경우와 고정을 하여 지내는 경우가 그 비율이 비슷했다. 시간은 오전이 많았으며, 비교적 다양하게 분포하였다. 제당의 형태는 농촌의 경우 서낭나무가 우세했으나 어촌은 당집이 우세하였다. 告祝을 하는 마을은 8개 마을로 양양군 관내 다른 읍면과 비교하여 보았을 때 상당히 전승비율이 높았다. 주요 희생으로는 어촌은 소를 사용했으나 그 외에도 돼지, 소머리, 돼지머리, 명태 등 다양하게 사용되었다. 백설기도 대부분의 마을이 했고, 일반적인 제물은 다른 마을이나 별반 차이가 없었다. 제주를 서낭당 옆에 구덩이를 파고 담그는 마을이 아직도 많았다. 신격은 오방지신, 산천지신, 서낭 등 다양했다. 특히 양양군이나 강원도에서도 보기 힘든 오방지신을 모시는 마을이 많았다. 제사음식을 주관하는 이를 도가라 하지만 생기를 보는 도가보다는 생기를 보지 않는 차지를 더 많이 이용했고, 또 이장이 직접 음식을 장만하는 경향이 생겨났다. 제의의 진행과정은 일반 마을제사와 비슷했는데, 소지의 내용과 제사 진행방식에 있어 약간의 차이가 있었다. 양양군 손양면에서 서낭제가 전승되고 있는 마을의 서낭제는 아직도 상당히 엄격하게 여러 가지 규제가 살아 있다는 것을 확인했다. 예를 들면 남자들만이 제사음식을 만진다는 것 등이다. Yangyang-Gun(Gun=county) was governed by the North Korea from 1945 to 1950. The North Korea was believed in the materialism, so the religion and village ritual etc. of this region was taken a suppress by the ideology of the North Korea. The North Korea regarded its as superstition and oppressed its, During that times, The Seonang ritual of ShonYang-Myun(Myun=town) was vanished. For this influence Seonang ritual was discontinued in a few villages of the ShonYang-Myun after1954. The first purpose of this study is looking for the correlation of the materialism and the disappearance of Seonang ritual in this town. In the end the materialism of the North Korea have some influenced into the disappearance of Seonang ritual in this town. The second purpose of this study is looking for the features of the Seonang ritual which continued in 14 villages of ShonYang-Myun, Ultimately I could take some results in this study processing. 1) In farm villages Seonang ritual have performed in January and November, In fishing villages have been in 1, 5, 9. 10, 11 month. 2) The Seonang ritual has been carried in the forenoon time for the most part. 3) The form of the ritual place(shrine) is the shape of trees in farm villages and the shape of the house in fishing villages. 4) The written invocation prayer have been transmitted from generation to generation in 8 villages. 5) The major deity is the Seonang God, and the second deity is Obang-God. Sex distinction of the Seonang in fishing villages was identified for the female deity. 6) It was serviced a bacon(or the head of pig) as the main sacrifice giving to the Seonang, and the Alaska pollack is also serviced.

김극기의 <경포대> 한시 연구

이한길 한서대학교 동양고전연구소 2008 東方學 Vol.14 No.-

Overexpression of Cuphea viscosissima CvFatB4 enhances 16:0 fatty acid accumulation in Arabidopsis

이한길,연진욱,박종숙,이상호,이경렬 한국식물생명공학회 2019 JOURNAL OF PLANT BIOTECHNOLOGY Vol.46 No.4

Cuphea viscosissima plants accumulate medium- chain fatty acids (MCFAs), i.e., those containing 8 ~ 14 carbons, in their seeds, in addition to the longer carbon chain fatty acids (≥16 carbons) found in a variety of plant species. Previous studies have reported the existence of three C. viscosissima MCFA-producing acyl-acyl carrier protein (ACP) thioesterases with different substrate specificities. In this study, CvFatB4, a novel cDNA clone encoding an acyl- ACP thioesterase (EC 3.1.2.14), was isolated from developing C. viscosissima seeds. Sequence alignment of the deduced amino acid sequence revealed that four catalytic residues for thioesterase activity are conserved and a putative N-terminal chloroplast transit peptide is present. Overexpression of CvFatB4 cDNA, which was under the control of the cauliflower mosaic virus 35S promoter, in Arabidopsis thaliana led to an increase in 16:0 fatty acid (palmitate) levels in the seed oil at the expense of 18:1 and other non-MCFAs.