마쓰에시(松江市)의 ‘무사(武者)’콘텐츠를 활용한 관광전략 고찰

김현정 ( Kim Hyunjung ) 한일군사문화학회 2018 한일군사문화연구 Vol.26 No.-

마쓰에시는 일본이 지정한 국제문화관광도시로, 공업보다는 관광이나 상업 등이 더욱 발달한 도시이다. 마쓰에시의 경우, 최근 중요 관광콘텐츠나 축제 등의 전반에서 무사콘텐츠를 적극적으로 활용하고 있으며, 이것이 결과적으로 마쓰에 시의 관광과 경제발전을 성공적으로 뒷받침하고 있다. 마쓰에시에서는 마쓰에 관광협회가 주최가 되어 ‘마쓰에는 무사의 마을’이라는 프로젝트를 추진하고 있으며, 그 프로젝트의 일환으로 2016년 6월에 일본 최초로 6월 4일을 ‘마쓰에 무사의 날’로 공식 선언했다. “무사와 만날 수 있다, 무사가 될 수 있다.”라는 슬로건을 내걸고 있는 마쓰에시에서는 ‘마쓰에 젊은 무사대’ 및 ‘마쓰에 무사 응원대’, ‘마쓰에성 시대안내인’ 등의 마쓰에 무사들을 구성해서 조직적으로 활동하도록 하고 있다. 이들은 무사 옷을 입고 마쓰에성에 대한 가이드 활동을 하고, 쇼를 보여주며 거리에서 퍼레이드를 한다. 또한 마쓰에시의 각종 행사에 참가해서 무사의 마을이라는 이미지를 더욱 강하게 인식시키고 있다. 마쓰에시에 있는 국보 마쓰에성과 옛 무사의 마을인 시오미나와테, 무사의 저택 등은 ‘무사의 마을 마쓰에’에 어울리는 유산이며, 특히 마쓰에성에서는 무사 복장을 한 안내원을 만날 수 있고, 무사 복장을 하고 전통결혼식을 올릴 수 있는 콘텐츠도 활용되고 있다. 무사콘텐츠가 축제와 연계된 대표적인 예로는 마쓰에 무사행렬이 있으며, 이외에도 호리오마쓰리, 매의 발톱단의 성 공격 in 마쓰에성 등이 있는데, 이들은 모두 무사콘텐츠가 활용된 좋은 예라고 할 수 있다. Matsue city is a city designated by Japan government as ‘city of international culture and tourism’, which is more developed in tourism and commerce than industry. In the case of Matsue city, it is actively utilizing samurai contents in the tourism contents and festivals in recent years, and as a result, it has successfully supported the tourism and economic development of Matsue city. In Matsue city, the Matsue tourism association is hosting the project called ‘Matsue is a city of Samurai’. As part of the project, Japan government was officially declared June 4 as the ‘Day of Matsue Samurai’ in June 2016. In Matsue city, where the slogan ‘You can meet Samurai, You can be Samurai’ is operating systematically by Matsue Samurai same as ‘Matsue Wakamusyatai’, ‘Matsue Musya Oentai’ and ‘Matsue Castle musya guide’. They dress up Samurai guards, conduct guided activities for Matsue Castle, show shows, and parade in the streets. In addition, it participates in various events of Matsue city and recognizes the image of the village of Samurai more strongly. Matsue Castle in Matsue City, Siominawate, the old samurai village, and Bukeyashiki are the heritage sites of Matsue is a city of Samurai. Especially, it is also using content that allows applicants to dress Samurai and promote traditional weddings in Matsue Castle. Besides, the Matsue Samurai parade is a representative example of Samurai contents linked with the festival. There are also Horio festival and Eagle Talon’s Shirozyme in Matsue Castle and all this is a good examples of Samurai contents for tourism development strategy.

中世後期民衆のサムライ觀 : 戰國期の多樣な侍と王權の姿

金子哲(Kaneko Satoshi) 동북아시아문화학회 2003 동북아 문화연구 Vol.1 No.5

People"s Notion of Samurai in the Late Middle Ages: Diversity of Samurai and Their Ties with Emperors in the Age of CivilWars Satoshi Kaneko, associate professor of Hyogo University (Economic andInformation Department) Recent studies have contradicted the common belief that Bushi(武士) andSamurai(侍) are synonymous. In the Ancient Ages, Bushi was "Zaichou(在廳: asection chief of prefectural office in the Heian era)" who derived from"Kokuzou(國造)" and "Gunji(郡司)". Bushi in the Heian era served thearistocracy in the Imperial Capital and acquired "Samurai Mibun(侍身分:Samurai status)" of which the main rank was "Shichii(七位: Seventh Rank)."Hence the identification of Bushi and Samurai. In the Middle Ages, however,besides these "Samurai who serve noblemen," there were also various kinds of"Samurai without masters" who serve Shintoist and Buddhist deities. Amongthem were "Akutou(惡?:rogue," pirates and bandits. "Samurai withoutmasters" were eager to attach themselves directly to the sacred authority ofEmperor over the heads of Shugo Daimyo(守護大名) or Sengoku Daimyo(戰國大名). "Samurai who serve noblemen," descended from Kokuzou who wereoriginally regional high priests, also got attracted to Emperor once theyabandoned the character of warrior. Documents found in Katada of Otsu City,Shiga Prefecture--a large self-governing commune in the late MiddleAges--corroborate the existence of "Samurai without masters" and theattachment of non-warrior Samurai to Emperor. This dependency of Samurai onEmperor"s authority apparently helped to ensure the continuance of theEmperor System.

무사의 이름체계 연구 - 메이지 전후, 무사의 실명(實名)과 통칭(通稱)을 중심으로 -

신종대 동북아시아문화학회 2018 동북아 문화연구 Vol.1 No.54

For a long time, Japan created a unique samurai culture different from Korea, China and Vietnam belonging to the same East Asian cultural area. Even now 148 years have passed since the Edo shogunate collapsed, Japan has been deeply influencing the lives of the Japanese people by the traditions that the samurai guards stiffly protect. “Samurai Blue”, “Samurai Japan” are words. “Samurai Blue” is a national football national team, “Samurai Japan” is the nickname of the Japanese national team of professional baseball. Japanese society, whether directly or indirectly, should not overlook that there are plenty of samurai class influences left. For over 700 years, the ruling party was not a writer, but a samurai, it can be felt that the tradition and culture developed and developed by them are breathtaking in Japanese daily life. A tea ceremony which was a status symbol of the samurai class, a haori hakama wearing a wedding ceremony, a big ginkgo which is a hair style of sumo player, a diligent and polite Japanese is closely related to samurai. In addition to visible everyday life, the influence of samurai remains strong even in “Japanese name system”. The reason why the adoption system in Japan has developed is also closely related to the samurai class. In this research, we focus on this point. In this study, different from Japan and South Korea and China, the characteristics of each age of Japan's fictitious relativeship relationship were discussed on the premise that the reason why the adoption system became developed is related to the warrior class inheritance method. Everyone has a unique name. That is what human beings are social animals. We live a social life with a name, we will create our own history by connecting our relationships. For this reason the name is regarded as an important element that expresses its own identity.

17세기 후반 하급 무사의 일상생활과 시정(時政)인식 - 아사히 분자에몬(朝日文左衛門)의 『앵무롱중기(鸚鵡籠中記)』(1691-1717)를 중심으로 -

박진한 일본사학회 2011 일본역사연구 Vol.34 No.-

This article, based on the Diary of Asahi Bunzaemon, looks into the content of the story about "Sumptuary Policy" of Dokugawa Tsunarari(德川綱成), the 3rd lord of Owari (藩主) and "Shōruiawareminorei(生類憐みの令) of Tsunayoshi, the fifth Tokugawa shogun. The official duties of Bunzaemon is keeping guard about three times a month and greeting to superiors. He usually enjoyed the artistic performances, such as Ningyojoruri(人形淨瑠璃) or Kabuki, and sometimes studied the scripture of Confucianism, Confucian Analects, and relieved the tedium through fishing, Buduk, banquets and poetry meeting with his colleagues. How did the low-class samurai perceive the civic administration in the late 17th century, the peaceful era? The study about the civic administration perceived by Bunzaemon started from this simple question. The attributes and the significances of low-class samurai's perception about civic administration looked into through the Diary of Asahi Bunzaemon, can be organized as follows. First, Bunzaemon realistically recorded the criticism and the antipathy of ordinary people about the civic administration. It is likely that his attitude of recording the event without any modification, not through personal clandestine feeling and judgement, or his own views is because of his status as samurai. In fact, if his personal evaluation and appreciation about the specific ruling by the lords and shogun became known outside, his life might be in danger. Thus, he recorded the criticism and the antipathy of ordinary people about the lords and the shoguns without any modification, to reveal his official view about the civic administration indirectly. Second, the criticism and the antipathy about Sumptuary Policy and Shōruiawareminorei appeared in his diary did not signify the criticism against the lord and the shogun, his direct superiors. His criticism about Sumptuary Policy that brought the economic depression into the ordinary people could be interpreted as the reflection of the economic situation of low class samurai who sensitively react with the exchange rate between money and the price of rice, and grapple with the stable household economy. His criticism against Shōruiawareminorei resulted from shogun's religious taste and preference was limited to the treatment of Bakufu, not considering the inconvenience in living, not challenging the authority and the public view about shogun. In this respect, the low class samurai's perception about the civic administration through Bunzaemon clearly differentiated from the social consciousness of Oshio Heihachiro(大塩平八郎), a samurai in the end of Bakufu era and Domakupa(倒幕派) warriors. Regarding how the low class samurai's perception about the civic administration accommodating itself to the system and, on the one hand, reacting sensitively with the irrationality in the society could have the consciousness of 'treason', more contemplation and studies are required in the future.

에도시대 무가(武家)의 양자제도(養子制度)를 통해 살펴본 원칙과 실제의 차이

신종대 부경대학교 인문사회과학연구소 2023 인문사회과학연구 Vol.24 No.3

In Japan, which is greatly influenced by samurai, the tea ceremony enjoyed byfeudal lords of Sengoku became established as a culture method for merchants in modern times and women in modern times, and is still highly regarded as a traditional Japanese life culture. The inheritance system, which acts as an important factor in human life, is one of them.In the history of mankind, the vested interests of the nation tried to maintain their families even if they adopted non-blood relatives.The inheritance system is closely linked to faith, religion and ethical values.At the same time, it can be said that society responds to the demands of the times.Therefore, it can be said that the concept and scope of relatives are determined by which inheritance system you choose. As time goes by, customs and institutions that have continued around the ruling class are recognized as one of the criteria for defining the society.This article focuses on samurai in the Edo period and examines the relationship between adoption and social status transfer based on the Japanese inheritance system.This is to find out how the shogunate's social status system and principles of inheritance have actually changed. The characteristics of the adoption of samurai families in the Edo period, to be exact, lower-ranking samurai, can be summarized from three aspects.One is that the samurai family was able to maintain permanence for generations as they were able to be adopted from various classes, and the other is that it was possible to raise their status in the form of buying the family stock.In the end, he lived as an employee of a samurai family for a long time and was able to acquire the status of a samurai. Although there are differences in the inheritance method and family system of samurai families, it also spread to the lives of ordinary people and influenced modern laws and systems after the Meiji era. 지배계급을 중심으로 이어져 온 관습이나 제도가 세월이 흐르면서 그 사회를 규정짓는 하나의 기준으로 인식되는 것이 있다. 무사의 영향을 많이 받은 일본에서는 센고쿠(戰國)시대 무장들이 즐기던 다도가 근세에는 상인, 근대에는 여성의 교양 예법으로 자리 잡게 되었으며, 지금도 일본을 대표하는 전통문화로서 가치를 높이 평가받고 있다. 인간의 삶에 중요한 요소로 작용하는 상속제도도 그중 하나이다. 인류의 역사를 보면 어느 지역이나 국가의 기득권층은 비혈연자를 입양해서라도 가문을 유지하려고 했다. 상속제도는 신앙, 종교 및 윤리적 가치와 밀접한 관련이 있으며 동시에 사회가 시대의 요구에 부응한다고 할 수 있으므로 어떤 상속제도를 선택하느냐에 따라 친족의 개념이나 범위가 결정된다고 할 수 있다. 본 논문에서는 에도시대 무사를 중심으로 일본의 상속제도를 양자 입양과 신분 이동의 관계성에 대해서 고찰하였다. 이것은 에도 막부의 신분제도와 상속에 대한 원칙이 실제로는 어떤 형태로 변용되었는지를 알아보기 위함이다. 에도시대 무가, 정확하게는 하급 무사의 양자 입양에서 볼 수 있는 특징을 세 가지 측면에서 요약할 수 있다. 하나는 다양한 계층에서 양자를 들이면서 무사의 이에(家)가 영속성을 유지할 수 있었다는 것이며, 다른 하나는 무사 신분(御家人株)을 사는 형태로 신분 상승이 가능했다는 사실이다. 마지막으로는 오랜 세월 무가의 고용인으로 생활하다가 무사 신분을 획득할 수 있었다는 것이다. 아울러 무가의 양자제도는 세습제를 유지하기 위한 보편적인 가독 상속으로 기능하는데 그치지 않고, 막말에서 메이지시대로 넘어가는 역사의 전환기에 큰 역할을 한 정치가나 관료, 언론인, 교육자, 군인 출신 중에 본인 혹은 선조가 양자로 들어가 무사의 신분을 획득한 하급 무사 출신이 많았다는 사실을 눈여겨볼 필요가 있을 것이다.

Study of the Periodization of the History of Korean and Japanese Music

CHUN In Pyong 아시아음악학회 2001 Asian Musicology Vol.18 No.-

This study strives to divide the history of music in Korea and Japan into clearly discernible periods. In this regard, no attempt has to date been made in either country to bring about such periodic classifications. The periodic classifications established herein are based on such aspects as the main actors involved in music-related activities, as well as changes in the social class through which music was accepted and in musical genres. While the ancient period can be characterized by the predominance of royal and aristocratic-centered music, the medieval period was marked by the rise of literati and seonbi-sponsored music in the Korean case and Samurai-sponsored music in Japan. Meanwhile, the modern period, which saw a significant enhancement of the people's awareness of their own enjoyment, can be regarded as the era in which the public's desire for music emerged. Such public desires gave rise to pansori (a traditional Korean art form that involves a combination of vocal and percussional music) in Korea and to ningyo joruri (puppet drama) and kabuki (classical Japanese dance-drama) in Japan. In terms of the changes in the social class through which music was accepted, while music was mostly the prerogative of the royal court and aristocrats during the ancient period, the literati and samurai class became the primary movers during the medieval period, only to be replaced by the commoner class during the modern period. Special attention is paid in this study to the changes that took place with regards to musical styles. More to the point, because of a lack of materials relating to the previous periods, the changes in musical styles are analyzed from the third period onwards. This third period is identified herein as that of medieval music, or the heyday of court music. Meanwhile, the fourth period is that of early modern music characterized by the heyday of literati music in Korea and of samurai-sponsored music in Japan. The fifth period identified herein is that of modern music (heyday of popular music) during which pansori and gidayu bushi were regarded as important genres in Korea and Japan respectively. The sixth period, which revolves around the royal courts of Korea and Japan's acceptance of European classical music, has as its starting point the year in which Western music was accepted and Western-style military bands began to be established. As this study can be regarded as an ongoing project, the criticism and opinions of other specialists in the field are most welcome. In this regard, it is through such criticisms and discussions that a common perception of the historical periods into which music should be divided can be produced.

鎌倉時代의 '武威'에 대한 일고찰

南基鶴(Nam Ki-Hak) 역사학회 2003 역사학보 Vol.178 No.-

The early period of Kamakura Bakuhu(鎌倉幕府), at that time samurai class was making its regime, the self-recognition which was proud of self-praise on the samurai's bravery and military prestige(武威, bui) to foreign country appeared. Although the self-praise on the bui of Japan could be seen in the ancient times, it was only the hollow notion' which has a power governing various barbarian countries(蕃國) because Japan is divine land(神國). In the middle ages, however, a self-recognition based on the existence of professional samurai class or samurai's regime had evidently emerged. The crisis of Mongol invasion realized and enhanced all the more not only a strong sense of divine land but also Japan's self-recognition of bui, As a matter of fact, Kamakura Bakuhu on the strength of bui took a hard-line policy against Mongol. Also, we cannot overlook the posture making bui look in general samurai class on the war against Mongol. Since then the notion of bui stirred by external crisis of Mongol invasion assumed as aspect of deepening in military tension. The political and social anxiety or tension by Mongol invasion in Japan led to the dependence and expectation toward bui, It was a proper phenomenon because Kamakura Bakuhu repulsed twice the attack by Mongol. With the historical event of Mongol invasion, the notion of bui deeply lurked in the heart of Japanese society. After that when Toyotomi Hideyoshi(豊臣秀吉) invaded Korea, the notion with the sense of divine land of Japan was aroused and inspired again.

일본의 武士와 조선 文士의 정신세계 -무사도와 선비정신의 비교연구-

신현승 단국대학교 일본연구소 2011 일본학연구 Vol.32 No.-

This thesis aims to gain understanding of the discipleship of scholars in the Joseon Era and the code of warriors of Japanese Samurai as the mutation in Confucian inheritability perceptive in the Eastern Asia and conduct a comparative analysis. In this study, the analysis was based on the comparison between scholars in the Joseon era who were the traditional ideal figures in Eastern Asia and Samurais. Thus the study has identified the discipleship of scholars in the Joseon Era and the code of warriors of Japanese Samurai, as Confucian-inherited mutation having the same Confucian DNA. However, similar yet different discipleship and the code of worriers had unavoidably different fates depending on the aspect of the modification. In this respect, the discipleship of scholars in the Joseon Era and the code of warriors of Japanese Samurai were mutant forms of modification on Confucianism respectively. The history of Confucianism has produced a number of different mutant forms and undergone a modification after modification to the present. The discipleship of scholars in the Joseon Era was a regular mutant form through the addition and compromises between other doctrines while the code of warriors of Japanese Samurai was an irregular form, developed by the mixing by the addition and compromises between other doctrines. Regardless, it would be safe to liken them to the half siblings born of the same root that is Confucianism.

论江户时代士农工商等级秩序的嬗变及对幕藩体制的影响

張波,金昌庆 동북아시아문화학회 2018 동북아 문화연구 Vol.1 No.54

To keep the society in an orderly state, Tokugawa Ieyasu utilized the concept of hierarchy in the Zhu Zi’s philosophy to divide people into four groups systematically and spiritually after his seizure of power, i.e. scholar, farmer, artisan, and merchant. There is an impassable gulf among each hierarchy and each one fulfills his duty within the range and their status would be inherited by their descendants, thus, to ensure the social ability and the stability of Tokugawa Regime. However, the hierarchical order of scholar, farmer, artisan, and merchant was challenged in mid-late Edo period. Every hierarchy was divided and changed internally. The bureaucratized, knowledgeable, pauperized, commercialization and independent trends of samurai, polarization between the rich and the poor of farmers, and affluence of businessmen swayed the hierarchical order, and finally threatened and overthrew the Tokugawa Regime. The samurai class of the ruling class has undergone profound changes.The bureaucratization has caused the samurai to lose its heroic character, thus losing the rationality. Knowledge-basedization has led the samurai class to gradually accept the requirements of the status quo of the reformed abacus system based on the continuous acceptance of Western culture. The samurai's poverty and constant commercialization have caused loyal warriors to deviate from their Lord Jun. The peasant class has changes in the separation of the rich and the poor,and triggering peasant uprisings, threatening the basis of the ruling system.The affluence of municipalities sparked the rise of the anti-abstinence and anti-abstinence ideology of the townspeople, leading to the emergence and development of the idea of opposition to the order of feudalism,and the culture of the people of the towns, resulting in a great deal of arrogance challenge.

韓日葛藤의 政治經濟學, 그 歷史 文化的 深層構造와葛藤解消 方案

허철부 한일경상학회 2016 韓日經商論集 Vol.70 No.-

The conflict between Korea and Japan has a multifaceted nature requiring multifaceted solution. Korea and Japan have contrasting culture of samurai/militarism and Sonbi/poet culture. Unlike the ethically preoccupied Confucian humanistic Sonbi culture, Samurai-militaristic culture has the elements of realism, highly mobilized organizational element as well as the power worshiping machiavellian element, while ethically preoccupied Confucian humanistic Sonbi culture has the element of unrealistic idealism and suspicious look on the strong and big, while showing compassionate attitude towards the weak and small. Such contrasting culture prompts the temper of the people of the two nations with despising and contemptuous look on each other, Such cultural elements can easily be utilized by careless political leaders of both countries towards the popularistic ends to complicate the issue. On top of such contrasting culture, two nations experienced unfortunate historical memories of Silla conqueror of ancient Kaya and Baekje kingdom in the peninsula, from where the majority of the kingdom subjects escaped to Japan and strengthened and finalized the Ancient Japanese kingdoms with strong antipathy towards unified Silla Kingdom and the Japanese antipathy is sustained to the contemporary Korea. Also Neo Confucian fundamentalistic element of latter half period of Yi Dynasty and Sinto fundamentalism of Mei Ji Restoration of both countries have compounded the fragile relationship of both countries. One myth maintained by most of the Japanese elite is the modernization of Korea is the sole result of the Japanese occupation of Korea and post war Japanese economic assistance. It is the contention of this paper that the Koreans learned the Western civilization from the American missionaries in the North Korea during the Japanese colonialism and 3 million to 5 million North Korean Christians came down to highly communized South Korea before and after the Korean war. It was the Korean military leaders who learned modern bureaucracy administration from the American military during and after the Korean War to efficiently carry out the industrialization of Korea. It is proposed in this paper for the peace loving intellectuals of both countries to advice their respective politicians to refrain form the careless popularism and proposed to the intellectuals of both countries to sustain academic dialogues to correct historically and culturally fundamentalistic elements of respective nations. Both Korea and Japan should learn from each other toward Hegelian dialectic of synthetic and balanced realism and action oriented culture and the culture of idealism with ethical nature. 한일 양국 간의 갈등은 다면성을 띠고 있어 다각적인 해법을 요구한다. 양국은 사무라이/군사 문화와 윤리우선의 유학적 선비 문화의 대조를 이룬다. 사무라이/군사 문화는 현실주의와 고도의 조직/행동화와 권력숭배 및 마키아벨리적 요소를 띤다. 반면에 유교적 선비 문화는 비현실적 이상주의적 색채를 띠며 강자와 큰 집단을 의심의 눈초리로 보고 약자와 작은 집단을 동정하는 경향을 가진다. 그 같은 역사․문화적 배경 하에 양 국민은 쉽게 상호 무시하려는 경향이 있는데 양국의 정치인들이 인기를 위하여 이 요소를 활용하려는 경우에 사태가 악화된다. 이 같이 대조적․문화적 배경 하에서 8세기 전후에 신라가 한반도의 가야와 백제를 멸망시키고 그 유민들이 일본에 대규모로 이주하여 일본 고대국가를 강화한 후 일본 지도자들의 신라에 대한 적대감이 신라의 후계자로 보이는 현 한국에 대한 적대감으로 이전되는 것으로 보인다. 취약한 양국의 관계를 더욱 꼬이게 만드는 요소는 후조선/이조 후반기 한국의 성리학 근본주의적 요소와 일본 명치유신의 신토 근본주의적 요소이다. 현재 일본 지식층이 간직하고 있는 신화는 일본의 식민정책이 한국의 근대화에 기여했으며 한국의 산업화는 전적으로 일본의 경제 및 기술협조라는 것이다. 본 논문의 입장은 한국의 근대화는 19세기부터 한국에 파견된 미국의 개신교 선교사들이 1945년 현재 북한을 완전히 기독교화 시켰으며, 3-5백만 명으로 추산되는 북한의 기독교도들이 한국전쟁 전후에 월남하여 공산주의화가 상당히 진행된 남한에서의 치열한 투쟁을 하여 대한민국을 건국하였고, 전쟁 중의 한국군 장교들이 미군에게서 배운 관료조직 관리의 지식이 전후 한국의 산업화를 효율적으로 진행시킨 주원인이라는 것이다. 본고에서 추천하는 양국의 갈등해소법은 양국의 평화애호 지성인들의 이 같은 배경을 이해하고 조용한 대화를 유지하며 자국의 정치인들이 대중 영합주의를 자제하도록 조언하고, 자국의 역사․문화적 근본주의를 자체적으로 해소하여야 한다는 것이다. 양국 문화는 상호 학습의 변증법적 융합발전의 관계를 가지므로 현실주의와 행동주의 그리고 이상주의와 윤리관은 미래지향적 균형발전 문화의 필수 요소이다. 이 점을 양국의 양식 있는 지식인들이 상호 이해하고 주도적으로 형성하여야 한다.