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      여신(女神)이 된 ‘환향녀(還鄕女)’ : 의순(義順)과 후이옌 쩐(Huyền Trân, 玄珍)의 비교를 중심으로 = The 'Returning Ladies' who became a goddess : Focusing on the comparison of Ui-sun and Huyen Tran

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      https://www.riss.kr/link?id=A108813320

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      다국어 초록 (Multilingual Abstract)

      This study aims to examine the process of transformation of the Korean and Vietnamese 'returning ladies' into a 'goddess' and to elucidate its meaning. Specific comparisons will be made between Ui-sun(1635-1662) of Joseon and Huyen Tran(1278-1340) of Dai Viet. They both traveled across borders to marry, experienced life in other countries, and ultimately returned home to die. The two women's double crossing of the border between their country and another country caused several issues and phenomena in the Korean and Dai Viet societies. The specific aspects can be seen in various cultural products that have survived to the present day. The fact that 'hwanhyangnyeo' was elevated beyond acceptance and compassion to an object of worship seems strange at first glance. The women who were given as tribute to the Immigrants, or the princesses who married Immigrants for the sake of peace in their country, were often forgotten and were never fully settled in either the foreign country or their homeland when they returned.
      However, Ui-sun and Huyen Tran became goddesses after their deaths.
      It is noteworthy that the deification of the two returning women began among the common people. Because even though they crossed the border and returned home at the behest of the state, their "country" and "family" never recognized their achievements. Ui-sun, who was forced to return to her hometown and live a life of abandonment following the king's orders, and Huyen Tran, who was forced to enter a temple and live outside the world following the monarch's orders, became gods to the common people.
      In addition, the goddess of returning is celebrated anew today in Korea and Vietnam. It is very meaningful that the value of the sacrifice is being realized again by the people of today. It is also significant in that it is a way of reclaiming the shame and disgrace that had been attached to the returning ladies.
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      This study aims to examine the process of transformation of the Korean and Vietnamese 'returning ladies' into a 'goddess' and to elucidate its meaning. Specific comparisons will be made between Ui-sun(1635-1662) of Joseon and Huyen Tran(1278-1340) of ...

      This study aims to examine the process of transformation of the Korean and Vietnamese 'returning ladies' into a 'goddess' and to elucidate its meaning. Specific comparisons will be made between Ui-sun(1635-1662) of Joseon and Huyen Tran(1278-1340) of Dai Viet. They both traveled across borders to marry, experienced life in other countries, and ultimately returned home to die. The two women's double crossing of the border between their country and another country caused several issues and phenomena in the Korean and Dai Viet societies. The specific aspects can be seen in various cultural products that have survived to the present day. The fact that 'hwanhyangnyeo' was elevated beyond acceptance and compassion to an object of worship seems strange at first glance. The women who were given as tribute to the Immigrants, or the princesses who married Immigrants for the sake of peace in their country, were often forgotten and were never fully settled in either the foreign country or their homeland when they returned.
      However, Ui-sun and Huyen Tran became goddesses after their deaths.
      It is noteworthy that the deification of the two returning women began among the common people. Because even though they crossed the border and returned home at the behest of the state, their "country" and "family" never recognized their achievements. Ui-sun, who was forced to return to her hometown and live a life of abandonment following the king's orders, and Huyen Tran, who was forced to enter a temple and live outside the world following the monarch's orders, became gods to the common people.
      In addition, the goddess of returning is celebrated anew today in Korea and Vietnam. It is very meaningful that the value of the sacrifice is being realized again by the people of today. It is also significant in that it is a way of reclaiming the shame and disgrace that had been attached to the returning ladies.

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      참고문헌 (Reference)

      1 이명현, "환향녀 서사의 존재 양상과 의미" 동아시아고대학회 (60) : 9-40, 2020

      2 이라영, "환대받을 권리, 환대할 용기" 242-245, 2016

      3 김무림, "한자음의 변화와 ‘화냥’의 어원" 국립국어권 22 (22): 2012

      4 의정부문화원, "정주당놀이의 역사성 연구" 의정부정주당놀이보존회 5-8, 2008

      5 박민수, "의순공주 恨 달래고… 한민족 魂 지켜요"

      6 유인선, "새로 쓴 베트남사" 산인 152-154, 2002

      7 정해은, "병자호란의 상흔과 ‘의순공주’의 탄생" 한국고전여성문학회 (41) : 57-87, 2020

      8 당 응이엠 반, "베트남의 소수민족" 민속원 2013

      9 "네이버 국어사전"

      10 한국문화원연합회경기도지회, "경기도 시·군 문화유산원형 토론회 결과보고서" 155-, 2003

      1 이명현, "환향녀 서사의 존재 양상과 의미" 동아시아고대학회 (60) : 9-40, 2020

      2 이라영, "환대받을 권리, 환대할 용기" 242-245, 2016

      3 김무림, "한자음의 변화와 ‘화냥’의 어원" 국립국어권 22 (22): 2012

      4 의정부문화원, "정주당놀이의 역사성 연구" 의정부정주당놀이보존회 5-8, 2008

      5 박민수, "의순공주 恨 달래고… 한민족 魂 지켜요"

      6 유인선, "새로 쓴 베트남사" 산인 152-154, 2002

      7 정해은, "병자호란의 상흔과 ‘의순공주’의 탄생" 한국고전여성문학회 (41) : 57-87, 2020

      8 당 응이엠 반, "베트남의 소수민족" 민속원 2013

      9 "네이버 국어사전"

      10 한국문화원연합회경기도지회, "경기도 시·군 문화유산원형 토론회 결과보고서" 155-, 2003

      11 "顯宗實錄 卷5"

      12 서주영 ; 권응상, "王昭君 형상의 문학적 轉形" 인문과학연구소 (95) : 37-69, 2021

      13 "燃藜室記述 卷30, 孝宗朝故事本末"

      14 "孝宗實錄 卷16"

      15 "大越史記全書, 本紀全書 卷6, 陳紀2, 英宗陳烇"

      16 당가유, "『唐會要』 권6, 和蕃公主 및 雜錄 譯註" 동국역사문화연구소 (67) : 483-500, 2019

      17 Nguyễn Đổng Chi, "Việt-Nam cổ văn học sử" Nxb. Phủ quốc vụ khanh đặc trách văn hóa 364-, 1970

      18 Hoàng Trọng Miên, "Việt Nam văn học toàn thư : Cổ tích" Nxb. Tiếng Phương Đông 52-, 1985

      19 Dương Phước Thu, "Tạp chí Cửa Việt" Hội Văn học Nghệ thuật tỉnh Quảng Trị 2020

      20 Hoàng Cao Khải, "Quốc văn trích diễm" Nxb. Văn học 30-, 2004

      21 Nguyễn Minh San, "Những Thần Nữ Danh Tiếng trong Văn Hóa-Tín ngưỡng Việt Nam" Nxb. Phụ Nữ 85-91, 1996

      22 "My sister’s place 두레방 홈페이지"

      23 Nguyễn Đổng Chi, "Kho tàng truyện cổ tích Việt Nam" Nxb. Giáo dục 245-251, 2000

      24 Viện nghiên cứu văn hóa dân gian, "Kho tàng ca dao người Việt: hai tập" Nxb. Văn hóa-thông tin 2262-2264, 2001

      25 Po Dharma, "Góp phàn tìm hiểu lịch sử Champa" 1 : 9-32, 1999

      26 주진우, "6.25의 사생아 ‘양공주’ 통곡 50년"

      27 Nguyễn Quang Khải, ""Phật giáo thời Trần và Huyền Trân công chúa"" cơ quan ngôn luận của Trung ương Giáo hội Phật giáo Việt Nam 1 : 2023

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