조선민속학회 창립의 산파 송석하와 한국 민속학의 길

임재해(Lim, Jae-Hae) 한국민속학회 2013 韓國民俗學 Vol.57 No.-

식민치하에서 창립된 조선민속학회는 민족 내부의 자주적 학문운동과 국제적 식민체제극복운동의 두 갈래 상황 속에서 인식되어야 그 의미가 제대로 포착된다. 조선민속학회는 국내 학문운동을 중심으로 보면, 모국어 회복 운동을 한 ‘조선어학회’ 활동과 같은 맥락에서 이루어진 민족문화 운동이고, 국제적 민족운동과 관련하여 보면, 식민지배를 받은 제3세계 국가 가운데 유일하게 민속학회를 결성한 선구적 학문운동이라 할 수 있다. 이처럼 국내외민족운동의 맥락 속에서 주목해야 조선민속학회의 민족사적 의미와 세계사적 민족운동 의의가 제대로 드러난다. 조선민속학회의 성립과 활동 과정을 이해하려면 학회 창립의 산파 역할을 한 송석하의 활동을 주목하지 않을 수 없다. 송석하는 학회를 발의하고 주도하는 가운데 사재를 털어 학회지 『조선민속』을 간행했다. 학회지의 체제와 연간 4회 간행하려는 의욕은 요즘 학회와 견주어 보아도 탁월하다. 그럼에도 송석하는 일본학자들과 어울렸다는 것이 빌미가 되어 식민주의 공범으로 간주되기도 한다. 이러한 식민주의 시각에 따라, 학회지 『조선민속』 3호발행인이 송석하 대신 아끼바로 바뀐 데 관한 해석이 ‘일본화’와 ‘일제화’로 엇갈린다. 일본학계의 ‘일본화’ 주장에 대하여 전경수가 ‘일제화’로 맞서자, 남근우는 일제화를 비판하며 오히려 일본화에 동조했다. 그 근거는 조선어 사용 금지 시기와, 조선민속학회가 유명무실했다는 것이다. 그러나 조선어 사용 전면 금지 이전부터 일제화가 시작되었다는 사실과, 발행인 교체가 사승관계에 있는 일본인 두 사람에게는 매우 유의미하게 이용되었다는 사실을 근거로 일본화를 주장하는 식민주의 옹호 논리를 재비판했다. 그리고 송석하의 학회활동 중단 원인에 대한 전경수의 질병원인론과 인류학 선호론을 극복하며, 식민체제에 따른 민속탄압론에 이어서 인류학 통섭론을 제기했다. 문제는 한국민속학의 길이다. ‘송석하가 우리시대의 민속학자였다면 어떤 수준의 활동을 했을까?’ 반문할 필요가 있다. 일제치하의 민속학회와 송석하의 활동을 제대로 본받으려면 민속학자로서 민속지 작업과 학술저서 작업을 병행하고 인접학문을 통섭함으로써 자기 학문의 정체성을 확립하는 것이다. 그러자면 송석하의 학회창립, 사재출연, 학회지 발행, 민속조사, 논저집필, 인류학 통섭, 박물관 설립 등 그의 활동을 본받아 실천할 필요가 있다. Joseon Folklore Society which was founded during Japanese colonization of Korea can have its meaning clarified only if it is recognized in the two paths of situations, the independent study academic movement within the nation and the international movement to overcome colonialism. Joseon Folklore Society is an ethnic culture movement which was established in the contexts like ‘Joseon Language Society based on mother language restoration movement in the perspective of the aforementioned domestic academic movement and pioneer academic movement constitutes the only folklore society among the 3rd world country who received colonial rule in the aspect of international pioneer academic movement. As such, the ethnic history meaning and world ethnic movement meaning of Joseon Folklore Society may be identified properly only if domestic and overseas ethnic movements are taken note of. For understanding of the establishment and activity process of Joseon Folklore Society, the activities of Seok-Ha Song who played the role as the midwife of the establishment of the society cannot but be paid attention. Seok-Ha Song published 『Joseon Folklore』 the academic journal of the society by paying private money while initiating and leading the society. The system of the society’s journal and his passion to publish as many as 4 times a year are outstanding even in comparison with these day society. Nevertheless, he was also regarded as an accomplice of colonialism due to the excuse that he hung around with Japanese scholars. In such colonialism related view, the interpretation that the publisher of the 3rd edition of 『Joseon Folklore』 the society’s academic journal was divided into ‘Japanization’ and ‘Japanese imperialization’. As Gyeong-Su Jeon hits back as ‘Japanese imperialization’ about the Japanese academic circle’s claim as ‘Japanization’, Geun-Woo Nam rather criticized Japanese imperialization and synthesized with ‘Japanization’, and his ground to that was the coincidence of the period of prohibition of use of Joseon language and titularity of Joseon Folklore Society. However, he criticized again the logic of advocating colonialism which claims Japanization on the ground that Japanese imperialization began even before prohibition of use of Joseon language and replacement of publisher was very significantly utilized to the two Japanese persons who were teacher and pupil. And he proposed the theory of consilience of anthropology after ethnic suppression theory by colonial system by overcoming the Gyeong-Su Jeon’s preference of disease causation theory and preference theory for the Seok-Ha Song’s cause of pause of the society activities. The problem is the path of Korean folklore study. If Seok-Ha Song was a folklore scholar of these days, what level of activities would he do? It is worth questioning. Following the Folklore Society under Japanese colonial rule and the activities of Seok-Ha Song properly would be to carry out the work of folklore journal and the work of academic writing simultaneously as folklore scholar and establish the identity of one’s own study by learning inter-disciplinary studies in integrated manner. To that end, it is necessary to take his activities as example and practice them by establishing the society of Seok-Ha Song, investing private fund, issuing academic journal, surveying folklore, writing papers, learning inter-disciplinary study of anthropology and establishing museum etc.

민속신앙의 비교연구와 민족문화의 정체성

임재해(Lim Jae-Hae) 비교민속학회 2007 비교민속학 Vol.0 No.34

In the fruit of their study on the academic circle of history and archeology, the discourse that deny archy type of autogenous agricultural culture and find archy type of national culture from nomadic culture is to deny both literal historical material and positive historical material. A pattern of our Gut culture is contradict with Siberian shamanism. A distinction of shamanism and Gut culture is originated from ecological different point. The ecstasy of shaman reflect on nomadic life way, and the possession of Korean Mudang reflect on agricultural life way. Therefore, we overcome the origination theory from Siberia shamanism of our Gut culture. We have to release Korean Gut culture from shamanism of Siberia. Gut of Korea has originality differ from shamanism. Silla golden crown has different shape of the hat of Siberia shaman. Because golden crown has different form as king crown functionally, and material also different, moreover golden crown has history from 5th century. While the iron hat of Siberia shaman is made in 19th century. Moreover, we have to recognize again entire theory and discourse that our culture originated from northern area or Siberia, and overcome Siberia origin theory. Byulshin gut and Tal(mask), petroglyph of the neighborhood villages has also each identity and so we can not say which has given and taken influence each other. Moreover we can not plead a similarity of two culture, that is, between agricultural culture and nomadic culture without a barometer of ‘continuation’ or a barometer of ‘quantity’ and a barometer of ‘morphology’. Therefore we have to interpret a similarity and disparity of two folk beliefs as comparative object, beside a diffusionism and a stereotyped idea, in order to study folk beliefs correctly. We have to find a root of Gut culture in Gut of community. Not reduction from national Gut to village Gut, but development from village Gut to national Gut. A handing down faculty of village Gut is not only more strong relatively, but also is more close with the original form. Therefore we have to recognize the importance of field work for village Gut.

민속학 연구대상으로서 민속과 민중의 실천적 인식

임재해(Lim, Jae-hae) 실천민속학회 2018 실천민속학연구 Vol.31 No.-

민속학의 정체는 구체적인 민속현상을 연구대상으로 삼아 귀납적 해석으로 밝혀야 설득력이 높다. 민속은 하나의 지평으로 존재하는 것처럼 규정되기 일쑤지만, 문화적 층위에 따라 생활수준의 민속, 교양수준의 민속, 예술수준의 민속으로 존재한다. 층위를 나누어 보면, 민속학이 생활보다 예술 수준의 민속에 치우쳐 있는 것을 포착할 수 있다. 구체적으로 일상적인 언어생활은 배제되고 구비문학 연구에 집중되어 있는 것이 보기이다. 따라서 민속의 실상과 연구대상 사이의 간극을 극복하려면 민속의 대상을 실상에 맞게 확대하는 연구가 긴요하다. 그러므로 구비문학에서 구어문화, 구술문화로까지 확대해야 생활수준의 민속까지 포괄하는 민속학의 확장에 이를 수 있다. 민속과 민중의 관계도 주체 중심의 민중론이 아니라 민속자료 중심의 민속론으로 나아가야 한다. 민속의 갈래마다 전승주체가 서로 다를 뿐 아니라, 민속 담지자로서 민중의 위상과 역할도 제각기 다르다. 민중의 위상에 따라 일반적 민속과 민중적 민속, 전문적 민속으로 구분되는가 하면, 참여 역할에 따라 연행자로서 민중, 전승자로서 민중, 후원자로서 민중으로 구분된다. 하회탈춤의 전승주체 구성을 3층위로 분석함으로써 과거와 현재 전승 상황을 두루 해명할 수 있다. 따라서 민중의 층위도 민속의 층위처럼 분석적으로 설정되고 다각적으로 포착되어야 한다. 한갓 별신굿에서 시작된 하회탈춤은 민속학자들의 조사연구에 따라 민속극으로, 다시 관광자원으로 재인식되면서 마침내 하회마을을 세계문화유산으로 지정하는 데까지 이르렀다. 탈춤공연도 정기공연과 초청공연, 상설공연으로 마을에서 도시와 외국으로 확대되고 공연내용도 관중의 반응에 따라 변화할 뿐 아니라, 동시대의 현실문제를 풍자하는 탈춤으로 거듭나도 있다. 신분 모순의 풍자가 약화되고 현실 모순의 풍자는 강화되는 한편, 굿의 기능은 소멸되는 반면 관광 기능이 생성되었다. 그러므로 민속의 전승을 생성과 소멸의 변증법적 생멸론으로 인식하는 것이 바람직하다. 하회별신굿의 주술적 목적과 탈춤의 사회풍자적 기능을 일반화하여 민속 개념을 추론하면, 민속은 `보다 많은 사람들이 보다 자유롭고 풍요로운 삶을 지속 가능하게 하는 인간해방의 문화`라 할 수 있다. 이러한 민속 개념은 어제의 것이자 오늘의 것이며 미래의 것으로서 현재진행형이다. 앞소리꾼 해바우의 상여소리 전승처럼, 여전히 민속 현성도 신세대에 의해 계승되고, 민속 조사연구도 신진학자들에 의해 이어지고 있다. 이런 사실이 밝혀지고 이어지는 것은 누군가 현장연구를 선행한 성과에서 비롯된다. 하회마을이 세계의 마을로 선정되기까지 수많은 하회마을 연구성과가 바탕이 된 것처럼, 민속의 전승과 민속학의 실천은 서로 상생 관계를 이룬다. 한 사람의 현재 속에 일생이 잠재되어 있는 것처럼, 현장에서 만나는 민속 또한 전통과 현재, 미래의 모습을 모두 담고 있다. 하회탈춤에는 고대 제천대회를 이은 별신굿의 기능부터 오늘의 촛불문화제와 같은 현실 비판적 기능, 그리고 미래의 인간해방 전망까지 갈무리되어 있다. 따라서 민속을 현장에서 마주하고 보이지 않는 전통의 이치와 미래의 가치까지 포착하는 것이 민속학의 과제이다. 민속학은 연구자와 민속이 서로 소통하는 해석학적 구성물로 존재하는 까닭이다. 그러므로 기존연구를 끌어와 아는 체 하는 `빌어먹을 학문`을 할 것이 아니라, 한국 사회의 민속과 직접 소통하는 해석학적 역량을 독창적으로 발휘할 때 현장학으로서 민속학의 새 지평이 열린다.

세계문화유산으로서 하회마을 민속의 문화적 가치

임재해(Lim Jae-hae) 한국국학진흥원 2008 국학연구 Vol.13 No.-

전통마을은 어디서나 소멸되어가고 있는 위기를 맞이하고 있다. 마을공동체 하나는 수십 개의 박물관과 도서관을 겸하고 있는 것과 같다. 따라서 유네스코에서는 전통마을을 세계문화유산으로 지정해서 보존하는 정책을 펴고 있다. 하회마을은 지리적 입지와 역사적 전통, 사회적 구성, 문화적 독창성이 모두 뛰어나서 한국문화의 정체성을 잘 간직한 전통마을이자, 세계적으로 보편적 가치를 인정받을 만한 특출한 마을이다. 유네스코에서 제정한 ‘탁월한 보편적 가치의 평가 기준'을 중심으로 보면, 하회마을은 세계문화유산으로서 모두 다섯 가지 문화적 요건들을 잘 갖추고 있다. 첫째 사람의 창조적 천재성이 만들어낸 걸작으로서 하회탈(기준 ⅰ), 둘째 오랜 시간 동안 안동지역 안에서 기념비적 예술의 발전에 영향을 미친 하회탈춤(기준 ⅱ), 셋째 사라진 문화적 전통을 입증하는 독보적 증거로서 하회별신굿(기준 ⅲ), 넷째 인류역사의 중요한 단계를 보여주는 문화유산의 탁월한 사례로서 유교문화 경관(기준 ⅵ), 다섯째 환경과 사람의 상호작용을 보여주는 대표적인 거주지로서 하회마을 자연경관과 지리적 입지(기준 ⅴ)를 들 수 있다. 세계문화유산은 평가 기준 6가지 가운데 한 가지 이상의 기준을 충족시키면 탁월한 보편적 가치가 있는 마을로 인정한다. 따라서 평가 기준 중심으로 하회마을의 민속문화를 검토한 결과 5가지를 충족한다. 그러므로 하회마을은 세계문화유산으로 등재할 만한 가치를 충분히 갖추었다고 할 수 있다. Every heritage village is facing the crisis of extinction. One village community is like having numerous museums and libraries at the same time. Consequently, UNESCO is carrying out a policy which designates and preserves heritage villages as World Cultural Heritage. Hahoe village is a traditional village which treasured up the identity of Korean culture, with its excellent location, historical tradition, social structure and cultural originality; and a remarkable village which its universal value is recognized world-wide. When looking at Hahoe village with UNESCO's ‘Evaluation standard for excellent universal value’, it has all five cultural conditions as World Cultural Heritage. The five conditions are the following: the first is Hahoetal, Hahoe mask, as masterpiece made by the genius of human's creativity(Standard Ⅰ); the second is Hahoetalchum, Hahoe mask dance, which influenced the development of monumental art in Andong region for a long time(Standard Ⅱ); the third is Hahoe Byeolsingut, Hahoe exorcism, is the unique evidence proving the disappeared cul tural tradition(Standard Ⅲ); the forth is the scenery for Confucianism culture, which is an excellent case of cultural heritage for showing the important step of human history(Standard Ⅳ); and the fifth is the landscape and the location of Hahoe village, as the typical place of residence, showing the interactions between human and nature (Standard Ⅴ). World Cultural Heritage is recognized to be a village with excellent universal value, when more than one out of six evaluation standards are met. It has shown that 5 standards are met after examining the folk culture of Hahoe village with the evaluation standards. Therefore, Hahoe village has the satisfactory values to be registered as World Cultural Heritage.

설화에 나타난 호랑이의 다중적 상징과 민중의 권력 인식

임재해(Lim Jae-Hae) 실천민속학회 2012 실천민속학연구 Vol.19 No.-

호랑이 설화를 권력담론으로 주목하고 권력의 행사 방식과 함께 부당한 권력에 저항하는 민중의식을 검토한다. 설화 속에 이야기되는 호랑이는 한갓 짐승으로서 포획의 대상이 되는가 하면 최종포식자로서 절대군주로 군림하고, 무고한 생명을 해치는 폭력적 맹수인가 하면 위기에 처한 불쌍한 인명을 구원하는 초월적 존재로서 신성시되기도 한다. 이러한 다중적 상징을 근거로 호랑이로 은유되는 권력의 실체와 권력에 맞서는 민중의 권력 인식을 이해하고 권력의 바람직한 쓰임새를 발견하기 위해 두 갈래 논의를 한다. 하나는 호랑이의 힘을 통해서 인간사회에서 작동되는 권력의 다중적 기능을 포착하는 길이고, 둘은 호랑이에 맞서는 인간의 다양한 대응방식을 포착하는 길이다. 앞의 길은 권력의 정체를 제대로 밝혀서 비판적으로 인식하는 것이며, 뒤의 길은 민중 위에서 군림하는 지배 권력을 효과적으로 극복하는 슬기를 찾는 것이다. 더 중요한 것은 권력이 공동선을 위해 바람직하게 쓰이는 길을 제시하는 것이다. 호랑이로 상징되는 권력이 욕망에 몰입하면 자기 힘에 속는 어리석은 존재로 웃음거리가 된다. 그러나 권력이 사회적 공동선을 위해 이바지하면 신령스러운 존재로 숭배의 대상이 된다. 이기적 권력은 폭력이지만 이타적 권력은 신성한 힘으로 인식되는 까닭이다. 강자를 위한 권력은 사회악이지만 약자를 위한 권력은 공동선이다. 호랑이의 초월적 힘도 자기 배를 불리려고 할 때에는 끔찍한 폭력이 되지만, 사회적 약자들을 도와줄 때에는 공동선을 실현하는 신령한 은총으로 인식된다. 토끼 또한 부당한 권력을 휘두르는 호랑이의 폭력을 공격하고 해체하는 주체로서 영웅성을 발휘하며, 억울한 사람을 살려내는 구세주 노릇을 한다. 권력의 크기나 높이가 아니라 질과 쓰임새가 권력의 가치를 결정하는 까닭이다. 따라서 권력이 크고 대단하다고 으스댈 일도 아니며 권력이 작아서 쓸모없다고 좌절하거나 포기할 일도 아니다. 대단한 권력자일수록 권력의 크기보다 권력 행사의 바람직한 방향에 관심을 기울어야 한다. 이타적 공동선을 위해 전적으로 봉사하는 권력이라면 그 권력자가 누구이든 신성한 존재로 섬겨질 것이다. 민중도 권력에 대한 불평만 할 것이 아니라, 자기는 타자에 대한 권력 행사를 부당하게 하지 않았는가 끊임없이 자문해 봐야 한다. 왜냐하면 어떤 약자들도 상대적으로 더 약한 자들에게 권력을 휘두를 수 있기 때문이다. 따라서 기본권만 가진 사람들도 성찰하고 기본권이나마 잘못 행사해서 부당한 권력이 활개 치도록 하는 일은 삼가야 한다. 호랑이를 다시 함정에 가두는 토끼의 슬기를 주목하면 기본권만 가지고도 얼마든지 권력을 자유롭게 통제할 수 있다. 권력 키우기에 관심을 쏟을 것이 아니라 작은 권력이나마 사회적 약자와 공동선을 위해 이타적으로 베푸는 데 노력해야 할 것이다. 그러므로 호랑이 설화는 권력의 ‘위상’과 ‘크기’가 문제가 아니라 권력의 ‘쓰임새’와 ‘방향’이 문제라는 것을 다각적으로 일깨워주는 구실을 하고 있다. A tiger is the king of beasts and is often expressed as imperial power metaphorically. Observing from this, this study pays attention to a folk tale of a tiger as power discourse and reviews popular consciousness of resisting unjust authority along with a method of executing power. A tiger in folk tales is sometimes a target of capture as mere beast, a final predator that reigns as absolute monarch, and a violent savage that harms innocent life, or it is sacred as a transcendental being that saves poor life in danger. This study has two different discussions to understand truth of power that is metaphorically expressed as a tiger and power cognizance of the people standing against power based on multiple symbol, and to find desirable use of power. One is catching multiple functions of power that operates in a human society through power of a tiger, and other way is capturing various corresponding methods of human that stand against a tiger. The former way is revealing truth identity of power and perceiving it critically, and the latter way is finding wisdom of effectively overcoming authoritative power that resigns over the people. More important thing is to suggest a way to use power desirably for common good. If power symbolized as a tiger is immersed in desire then it becomes a laughing stock of foolish being that is deceived by oneself. However, if power contributes to common good of society then it becomes a target of worship as a holy being. It is because selfish power is violence but altruistic power is cognized as sacred power. Power for the strong is social evil but power for the weak is common good. Transcendental power of a tiger become horrible violence when it uses it to satisfy one’s appetite but it is cognizes as holy grace of realizing common good when helping social minorities. A rabbit also demonstrates heroism as a main agent of attacking and dissolving violence of a tiger that exercises unjust power, and plays a role of a savior of rescuing people in unfair situations. It is because quality and use decide the value of power rather than size or height of power. Therefore, it is not something to brag about because power is big and great or it is something to be discouraged or give up because power is small and useless. Great man of power must focus on righteous direction of exercising power than size of power. Power of serving for altruistic common good will be considered as sacred existence whomever the man of power is. The people must constantly ask oneself if one did not execute power on other person unjustly, stepping away from complaining about authority. Because any weak person can wield power on a relatively weaker person. Therefore, people with just fundamental rights must introspect and refrain from wrongly exercising fundamental rights and prevent power to be active unreservedly. Authority can be controlled freely only with fundamental rights by understanding wisdom of a rabbit that puts a tiger back into the trap. It is important to selflessly execute even the smallest power for social minorities and common good rather than paying attention to expand power. Therefore, tiger folk tales play a role of multilaterally reminding the problem is ‘use’ and ‘direction’ of power, not ‘status’ and ‘size’ of power.

디지털 시대의 고전문학과 구비문학 재인식

임재해(Lim Jae-Hae) 국어국문학회 2006 국어국문학 Vol.- No.143

The theme of ‘the classic literature in digital period’ is a descriptive contradiction on viewing the tense, but is a modern literature that could recreated on viewing the value. If we supply the digitalized classic literature to on-line, we could make demand of a reader. According to a U-turn phenomenon of culture, the classic and oral literature are becoming a model of fantasy literature, and being remarked as a new narrative literature of digital period. The most important element of digital culture is a culture content. And the most important resource of culture content is a narrative literature. Because a narrative is became to resource of digital goods, that is, characters, animation movie drama, game and so on. A story of the classic and oral literature supply not only narrative resource of digital culture, but also a model of fantasy world that expected from digital imagination. The stories of ‘Hwasuboon’ or ‘Dokkebi’ magic mallet created by imaginative power of folk tale are advanced again a idea of digital world. As like no boundary in the on-line digital culture, either border in the oral culute. A digital culture in on-line and a oral culture by speech are not only a culture of free public ownership, but also has homogeneity as democratic culture whoever become to sovereignty, in differently with a letter culture. A digital culture compose with hyper text and hyper media and make able to ‘full duplex’ communication. Therefore a oral literature meet with a digital culture spontaneously. And a oral culture is good to use in digital media that composed sound, music, action and so on. The classic literature is remarked to materials that be possible to convert as hypertext unlike modern literature. Because in the oral literature one story exist as legend, novel, song, drama, Pansori, Gut and so on, for example 〈Simchung〉 story. A oral literature is possible to make hypertext and hypermedia, and to use ‘one source multi-use’ interface. The classic and oral literature already use a way of digital culture. Therefore we must need to recognize the material of classic and oral literature as a resource of digital culture, and to compile it as a digital archive.

농촌 공동체 문화의 활성화 방향 구상과 실천 과제

임재해(Lim Jae-Hae) 한국민속학회 2001 韓國民俗學 Vol.33 No.1

Nowadays rural community is being extremely threatened the possibility of sustainment. The main reason is reduction of population and situation of non-developmental economy. In most of rural communities, older man who is over 60 years occupied over half percent in entire population. This fact means rural community would being to decay and fall in future. Therefore when we discuss the task and plan for activation of communal culture in rural society, we should consider possibility of sustainment in rural community. The culture of rural community is activated only when the traditional of culture which already existed continually maintain. In situation of the possibility of continuance of rural community is threatened with modernized industrial society, resolution of this problem should also noted the possibility of continuance. Therefore population of rural society should not reduced and came back rural society by phenomenon of U-turn. The movement of ‘come back agricultural rural society’ is so properly fit with this problem If population increase, the culture of rural communal society would activate. I think that we should endeavor to transmit tradition of national culture in rural community, to make new culture by means of grasping problems of modernized industrial society, and to bring up rightly next generation of rural community, ac once. And mistake of the educational policy is demanding forcibly to leave rural communal society by means of taking away from equal chance of education. So we have to remark educational alternatives. The task and plan for activation in culture of rural communal society is summarized three directions; Ecological culture, national culture and educational culture. Ecological culture is task of global community in dimension of mankind, national culture is task of cultural history in dimension of nation, and educational culture is task of future history in dimension of next generation. The culture of rural community is especially remarked as educational community. Holistic education carried out in that society by itself. Consequently we should educate next generation in culture of rural community by starting education of own village. And we should widen that area, province, state, nation, continent and whole earth. In concretely speaking, we should revive village festival and worship of village god(maeul-gut), folk plays and games, labor of cooperation(du-rae), and rites of human life etc. And we should prepare various facilities to catty out above practical task, for example village center, common agricultural machines, singing room, playing instruments, and various supports etc by government. Lastly rural community is especially remarked as ecological community. Traditionally rural ecological community have sustained the nature of circulation, nature of symbiosis and diversity of biological species by ecological principals. Consequently we should realize that the rebuilding of rural community as the ecological community is the only solutional countermeasure to sustain individual, rural society, urban area, nation, mankind.

‘신시본풀이’로 본 고조선문화의 형성과 홍산문화

임재해(Lim Jae-Hae) 고조선단군학회 2009 고조선단군학 Vol.20 No.-

『Samgukyusa』 takes note of the record of ‘Gojoseon’ dynasty not as ‘Dangun myth’ but as ‘Gojoseon nation's founding invocation’. This nation's founding invocation is composed of Hwanwoong's ‘Shinsi invocation’ and Dangun's ‘Gojoseon nation's founding invocation’. To understand the formation of Gojoseon culture, it is necessary to handle with emphasis on ‘Shinsi invocation’ which comprises the basis. A sequential observation of the world view, geographical location, ruling system, livelihood style and cultural assets depicted in Shinsi invocation reveals its close association with ‘Hongsan culture’: 1) The world view of Shinsi, well reflected in the ideology of ‘Hongik Ingan’ i.e., ‘Wide Benefit to Human’, is a nature-friendly ideology that seeks to give benefit to human in all aspects. In view of jade container of Hongsan culture, it not only depicted various living things widely but also proclaimed commensal life ideology through embryonic cereal jade that all living things deserve respect equally. 2) The geographic location of Shinsi boils down to Samyui Taebaek and Taebaek mountain Shindansu. Shisi was the name of a country while being the name of capital located in the mountain. Judging from the local relics of Hongsan culture, it is presumed that the location of Shinsi is the lapidary castle relic in the mountain or the Wuharyang relics that accommodates altar type stone-heaped tomb and circular altar. 3) As for the ruling system, Shinsi ruled its people by following reasons under the administrative system of 3 executives and 5 ministers ; a highly detail-oriented and well-planned administrative system. Therefore, Wuharyang which is the central area of Hongsan culture and intensively accommodates cultural assets is assumed as the capital of Shinsi. 4) The livelihood of Shinsi is centered around agricultural life. Judging from the identity of agricultural god, the agricultural life of the area was mostly based on dry-field farming rather than wet-field farming, and by teaching farming methods to the people, they cultivated a settlement culture. Judging from the relics of group community and the plowshare and hoe etc made of stones in Hongsan culture area, it is noted that the culture was flourishing with settlement culture and agricultural culture. 5) The cultural assets of Shinsi involves formation of community by the altar for service to heavenly being by priest and settlement life, and belief in eternal life. While the colossal altar and stone-heaped tomb of Hongsan culture is to the ritual of service to heavenly being, the relics of community is to settlement culture, and cereal jade relics is to the belief culture of eternal life. The ancient record of China and the heritage of Hongsan culture testifies the reality of Shinsi, which is called ‘Gunja country’ and ‘Bulsa country’. A representative of such relics is jade container culture. Jade is gem that symbolizes the value of ‘sagacious person’, a mystical stone inspiring life to human, and pursues ‘living for eternity’. Jade culture is a representative relics that symbolizes the Shinsi culture of Hwanwoong. However, goddess temple relics was not identified with jade container but only with earthenware. This indicates that this culture is a non?main stream culture formed in an independent stream different from the main stream of Hongsan culture. Therefore, the goddess temple may be counted as the cultural asset of Woongnyo?bear woman from the matriarchal line that joined Shinsi's ancient country's Hongsan culture of Hwanwoong, the patriarchal line while being the main culture. Therefore, Hongsan culture area can be quoted as the central area of Gojoseon's national founding accomplished with Woongnyo's tribe while being the capital of Shinsi built up by Hwanwoong.

고조선 ‘본풀이’의 역사인식과 본풀이사관의 수립

임재해(Lim Jae-Hae) 고조선단군학회 2009 고조선단군학 Vol.21 No.-

The purpose of the study was to make classification of the times new by recognizing early describing style of history as ‘Bonpuri’ and establishing Bonpuri concept of history through disclosure of historical recognition about Bonpuri, starting from meta history questioning about history of historical description. The study reanalyzed ‘The birth myth of Korea’ handed down as an oral history by ‘Bonpuri’, a Korean language of myth, by re securing the position of the prehistoric age called until now in the historic world as the oral historic age and reviewing values of oral history and living history. The study newly captured identification and history of Sinsikoguk before Kojoseon by dividing ‘the birth myth of Kojoseon’ called as ‘Dangun Myth’ into Sinsi myth of Hwanung and Kojoseon myth of Dangun according to descriptive methods of myth. Double structure of Bonpuri was exposed to the birth myth of Koguryeo and Silla and escaped from the existing linear analysis of myth. Therefore, the traditional theory of Nordic myth can also be overcome critically by analyzing a diachronic flow of continuous and accumulative history as the logic of Bonpuri. Bonpuri concept of history is a cosmic and global history and includes the past history, the present history and the future history as a general history. More key point is to set up a desirable history of the future and to make the present history move toward the direction. To be so, we shall spread the timely classification of history to the future, differing from now, and propose value to have to pursue. Such historic recognition is reflected in Gut oral?.narrating Bonpuri. Therefore, Bonpuri concept of history can make classification of the times new with incantation, art, revolution and symbiosis which are characteristics of Gut. We can sort the times into ‘Incantation age’ recognizing and settling realistic problems in ways of religion and incantation, ‘Art age’ depending on literary recognition and countermeasure about the world to overcome limitation in settling problems in a way of incantation, ‘Revolution age’ settling problems in social scientific recognition and countermeasure about the world to overcome limitation in artistic expression and ‘Symbiosis age’ recognizing the world and settling problems in a biological way. If the modern is revolution age, the future is symbiosis age. Therefore, it goes on making the future of mankind progressive to make eco environmental culture according to the value of symbiosis. The Bonpuri concept of history is historical recognition by Bonpuri describing history and a historical view depending on historic functions. First, it highly appreciates the value of oral history and overcomes a historical recognition of the times called as the prehistoric age through the times of oral history. Second, to raise understanding, handing down power and reliability of historical knowledge, we describe history with interest in sacred stories. Third, we secure broad diachronic recognition and cosmic spatial recognition from history of the beginning of the world to historical view of the future. Fourth, we always find clues to settle problems in history by describing history till the viewpoint of the present and describing history again where realistic problems take place. Fifth, we propose the future history as an alternative plan to settle structural contradiction of the reality and to lead the future of community to a prosperous way. At this time, it is possible to establish a productive history going on making history.

신시고국의 농경문화 성립과 홍산문화 유산의 전통

임재해(Lim, Jae-Hae) 고조선단군학회 2015 고조선단군학 Vol.32 No.-