군위 효령사 문화 콘텐츠 탐색

정호완 ( Ho Wan Jeong ),이현수 ( Hyeon Soo Lee ) 택민국학연구원 2012 국학연구론총 Vol.0 No.10

이 글은 효령사의 문화 콘텐츠를 생태 인지적 관풍안(觀風案)의 관점에서 구성주의적인 탐색을 목적으로 한다. 필자는 문헌자료로서 『삼국사기』와 『삼국유사』, 그리고 『흥무왕실기』와 구전자료로서 장군당 관련 지명설화를 기반으로 문헌과 구전자료를 아우르는 군위 단오축제를 재구성하고자 하였다. 콘텐츠 갈래 가운데 3장군 신맞이 굿과 더불어 김유신과 소정 방 장군의 갈등을 넘어 평화노력을 중재하였던 이 무 장군의 화해굿이 콘텐츠의 중심에 자리한다. 이를 위한 인프라로서 신 맞이 굿 스토리텔링 둘레길과 장군리와 대율리를 잇는 흥무왕어가행렬 스토리텔링 둘레길, 그리고 8개 읍면에서 지명 속에 드러난 김유신 장군의 만노군(萬弩軍) 조직의 행렬을 전제로 한 둘레길을 들 수가 있다. 이로써 기대되는 바는 효령사 단오 축제를 국가 문형문화재로 키워 삼국유사 가온누리와 함께 군위 문화 산업의 앞날을 열어가야 할 것이다. We could summarize this paper as following : 1)In future, Festival of Hyoryeong shrine culture may be graded up to national invisible cultural treasures. For instance, representative case are Heungmu royal march along circling road. 2)Public information on jangguni which means county symbol could maximize effect of this cultural contents 3) Interesting on county culture could strengthen better than past, so that exhibiting cultural potential power reveal through Hyoreongsa, especially concentrationing general Kim yusin. 4)In this area, multicultural interaction may be florize comparing to district condition. In a word, developing cultural conrents of Hyoryeongsa could help to florish life condition in this area.

자유주제 : 고맙다의 문화기호론적 연구

정호완 ( Ho Wan Jeong ) 경희대학교 민속학연구소 2005 한국의 민속과 문화 Vol.10 No.-

지명소 ‘고마’의 의미와 분포

정호완(Jeong Ho-wan) 우리말글학회 2006 우리말 글 Vol.36 No.-

The purpose of this paper is to point out the distributional character of place name ‘goma’. The research Method of this paper depend on cultural semiotics. The conclusion is as follows.<br/> 1) The originative form of gom is ‘goma’ which means bearsoul-ancester-korean.<br/> 2) The grapheme of ‘goma’ is classified into two series. The one is sino-series, the other is traditional korean series. The formere have various forms which are ‘ung(熊)-neung(能)-baeck(白)-’, the latter also have forms which are ‘goma-gomu-gomi / gom-gong’.<br/> 3) Generally speaking, the distribution of ‘goma’ in administration area can be characterized its district property. Gyeongsang province is prominent rate 31%. The next is jeonra district,that is 23%, According to morpheme type, ‘gom’ series is general aspect which marked 60%. At same time if we focus on literal data, we can find out the ditribution of morphee ‘ung(熊)’.<br/> 4) The distribution of symbolizing bear body shows that its part on body is head, neck, ear, hand, foot, and bone.

만횡청류(蔓橫淸類) 연구

정호완(Jeong Ho-Wan) 대구대학교 인문과학연구소 2001 人文科學硏究 Vol.22 No.-

예(濊)와 단군의 형태

정호완 ( Ho Wan Jeong ) 국제뇌교육종합대학원 국학연구원 2009 선도문화 Vol.7 No.-

This study aims at the form `yeoi` on cultural semiotics. Accoring to ancient chinese data, the sound of `yeoi` is `shei` in korean-sino sound. By the way, the `form` `yeoi` changes to hwal or hwoi on sino-korea letter. The accent point is that `yeoi` was originated from `soi` in korean dialect. This study try to look suspicious form that has many kind of mapping. Now we can testify word family. At first we can semiotics. We can testify sino-korean hanza. The sound of `yeoi` was `shei` in ancient age. At that time the tribe `yeoi` was composed of ancient `dangun` society. The sound has changed through phonological process. The `yeoi` and `maek was originated of fatal destiny community. So to speak, The `dangun` was ruler as same ancestor. The tribe `yeoi` worships Sun and iron. On the other hand, `maek` bear. At this time, `dangun` was the greatest king, sametime, he has dream to be priest. many other persons know that seuseung and dangun is same meaning based on exorcism. The form `seuseung` means between space which mediate treating of human and god. From this point of view, the king acquires secrete authorities depending on God. It is similar to priest in europe. Let`s look for word family of `syeoi`. they have three category. At first active vowel series represent as `sai`. Second series are passive vowel as `seoi`. Third series are `h-` series. IN conclusion, the form `yeoi` is cultural symbol connotating solar worship. as well as iron culture, that is, dangun age nowadays. According to change of sound, the `syeo` change to `yeoi`.

고맙다의 문화기호론

정호완 ( Ho Wan Jeong ) 국제뇌교육종합대학원 국학연구원 2010 선도문화 Vol.8 No.-

The purpose of this paper is to analyze the meaning of “Gomapta and its relationship to bear totem centered on cultural sign of language.” The conclusions are in the following: 1) The Goma of `gomapta` means bear, the object of worship in ancient totem generation. In the later age, its morpheme changed to Eomeoni. In a religious perspective, Eomeoni was deserved to be signified as god of life. 2) The symbolic meaning of bear totem is derived from the Dangunshinhwa. The priest of bear totem was called as Dangun which we often referred to as Seuseung. They prayed to Goma in Sodo, located in Mt. Baekdu. a mountain also known as Ungsinsan(熊神山). 3) The place name of bear totem can be projected into two distinctive categories: it is based on the meaning series of Chinese characters such as ung(熊), neung(能), baek(白) and the other is based on sound series of Chinese characters known as, goma(古麻), geum(儉), geum(琴)/今) 4) According to the viewpoint of innovating wave of the language, the originative form of the Goma has been retained in Japan. Generally speaking, Goma means ancient Korea and its people. It is often called as Korea, Kurea, Maek etc.

의존명사의 조어론적 양상

정호완 대구대학교 인문과학연구소 1985 人文科學硏究 Vol.3 No.-

김천의 지명 형태와 등어 현상

정호완 대구대학교 인문과학 예술문화연구소 2003 人文科學硏究 Vol.25 No.-

In this paper, we are concerned about from and isoglossline on Gimcheon place name. conclusion is as follows, 1. The roots of Gimcheon place name is Gamcheon which runs east and west total area in Gimcheon. Originally speaking, Gam(甘)- means God. Through cultural differenciation. The meaning of Gam- was changed into turtle gradually. Because of similarity on sound between two words. At length Gam- means center and that have two types, one is positive sereis the other is negative series. 2. Back part of place name is able to classify three categories. first is -ma, second is -mal, third is masil series. here -ma series are contration type of masil. 3. Isoglossline phenomenon is originated on -sil series and -gol series. The formere is distributioned Gyeongsangdo area, the latter Jeollado area. Bilingual district existing two dialect peculiarity are still now. Therefor Gimcheon is focus area over east and west in korea.

가야의 지명소 '감(甘)-'의 의미와 분포

정호완 우리말글학회 2004 우리말 글 Vol.30 No.-

The Garak(駕洛) culture was founded on a turtle totem. This paper aims to study the distribution and the meaning of ‘Gam(甘)-’, which means a turtle(龜). Conclusions are as follows : (1) In the vicinity of Nakdong river system, ‘Gam(甘)-’ was generally understood as a water god. This fact indicates that ‘Gam(甘)-’ represented a turtle, which is supported by distribution and corres pondences. (2) According to documents, the morpheme ‘Gam(甘)-’ was transcribed as ‘Ham(咸)-’. The grapheme of the two morphemes had been usually shared in ancient times. (3) The place name of ‘Gam(甘)-’ morpheme system were probably bor rowed from the sound and meaning of chinese letter, because we did not have an orthographic system at that time. (4) In terms of the geographical linguistics, the ‘Gam(甘)-’ morpheme system is concentrated in the vicinity of the Gimhae district including Busan.(Daegu University)

지명소 '-내(奈)'의 의미와 분포

정호완 우리말글학회 2004 우리말 글 Vol.32 No.-

In this paper we aimed to study on the meaning and distribution of morpheme '-nae(奈)' The conclusions are as follows (1) The original meaning of '-nae' is the stream or water The construction of morpheme '-nae' is composed of dae(大) and su(水) (2) The type of distribution could be categorized into two classes The one is chinese series, the other is originative series Such probability will be found in the relation of correspondence in place name (3) Being influenced morpheme innovation, the chinese series '-cheon(川)' takes the place of '-nae(川)' So the ground name of originative series does not see the usage without Naeseongcheon in the YeongJu area