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Journal of Religious Studies

  • : 한국종교학연구회
  • : 인문과학분야  >  종교학
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수록정보
수록범위 : 1권0호(1978)~36권0호(2018) |수록논문 수 : 224
종교학연구
36권0호(2018년 11월) 수록논문
최근 권호 논문
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1무의매리(舞依梅里)의 위치 비정에 관한 연구 : 해월과 구암의 만남 그리고 동행

저자 : 최종성 ( Choi Jong Seong )

발행기관 : 한국종교학연구회 간행물 : 종교학연구 36권 0호 발행 연도 : 2018 페이지 : pp. 1-24 (24 pages)

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This article traces the location of Muuimeri(舞依梅里), where Haewol(海月) Choi Si Hyeong(崔時亨, 1827-1898), the second leader of Donghak(Eastern Learning), first met Kuam(龜菴) Kim Yeon Guk(金演局, 1857-1944), who would later establish Sangjegyo(上帝敎). Thus far, there has not been any credible historical evidence of Muuimeri, where Kuam's religious life began. The current study made use of Geographical documents and records including travel notes from the early stage of Eastern Learning. While identifying the specific location of Muuimeri as the small town called Mimae, located in Bupyeong-ri, Nam-myeon, Inje-gun, this paper also traces the itinerary of Haewol and Kuam towards Yeongchun(Hongcheon, Hoengseong, Wonju, Jecheon).
Kuam met Haewol at the age of 16 in March 1872. He followed Haewol's guidance and moved to Yeongchun, Chungcheong province. Kuam became Haewol's assistant that took care of the household and religious work whilst Haewol was on the run from government persecution. Kuam eventually became one of the most devoted followers and also joined the household as Haewol's son-in-law. Kuam lived with his mentor for 26 years as he accompanied the escape until Haewol got caught in 1898. After Haewol's execution, Kuam became the leader of the Sicheongyo(侍天敎) order and eventually the leader of Sangjegyo in Sindoan under Gyeryong Mountain. The historical importance of Muuimeri lies in the fact that it was the location of Kuam's fafeful encounter with Haewol, from which Kuam's life as a significant religious leader began.

2원효대사의 해골물 : 대중적 원효설화의 형성에 관한 고찰

저자 : 한승훈 ( Han Seung-hoon )

발행기관 : 한국종교학연구회 간행물 : 종교학연구 36권 0호 발행 연도 : 2018 페이지 : pp. 25-48 (24 pages)

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In popular narratives, biography of Wonhyo contains a typical element. According to this story, Wonhyo find enlightment after drinking rotten water in a human skull while going to Tang to study with Uisang. However, a lot of premodern literatures on Wonhyo's deeds does not mention or give little importance. This article tried to establish the time when 'the standard Wonhyo narrative rooted in popular memory and its process.

3서구명상학(Contemplative Studies)과 한국에서의 적용 가능성 연구

저자 : 강지언 ( Kang Ji-eon )

발행기관 : 한국종교학연구회 간행물 : 종교학연구 36권 0호 발행 연도 : 2018 페이지 : pp. 49-73 (25 pages)

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This Paper examines on Contemplative Studies (CS) in the West and Its adaptability in Korea. CS is an interdisciplinary field focusing on practices and experiences related to contemplation and meditation. There are various elements of western society in the background of CS, and the same phenomenon can be found contemporary Korea religious phenomenon. But there was a rare study about considerations on the environments about the western that can foster CS. This paper introduces sociocultural context, attributes, discourse on western CS and explores its adaptability in a particular Korean religious situation and studies.
The emergence of CS lies on critical reflection of postmodernism, brisk studies on human consciousness in multiple fields and change of academy and the public about contemplation and meditation. Now these became a way of living in many westerns. CS shows some peculiar features from previous academic religious studies, which are 'open to first-person critical study', 'interdisciplinary(including study and pedagogy)', 'focusing on context of religious tradition'. and the current criticism on CS has two parts, which are 'subjectivity' and 'tradition centering'.
Korea has multi-religiosity and the social perception of meditation changes from the Buddhist tradition to the therapeutic method for well-being along with western post secular society. So Korean CS can improve for grasping multi-layered religiosity in Korea and methodological development in religious studies and from the de-westernized critical reflection of Korea religious studies can contribute to CS.

4영웅의 반정립적인 측면과 동반자의 역할을 통해 바라보는 현대의 영웅 신화 : 영화 <크로니클>을 통한 길가메쉬 서사시의 재해석

저자 : 서창립 ( Seo Chang-lib )

발행기관 : 한국종교학연구회 간행물 : 종교학연구 36권 0호 발행 연도 : 2018 페이지 : pp. 75-107 (33 pages)

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This Paper focused on interpreting how ancient heroic myth changed in the modern age in comparison with the medium of film among modern mass media. In particular, we try to find the message about situation of modern society through the contemporary media, through how the character's personalities were newly reflected and the characteristics appearing in the newly reflected parts. Through this study, the purpose of this paper was to understand the changes in the character typical of heroic myth by interpreting the types of characters appearing in the movie "Chronicle(2012)" and comparing them with those of the epic of Gilgamesh.
Heroic Myth is basically described the growth and achievement of hero, and has emerged in various divisions in all cultures of the world. Ancient people created various stories based on the folklore that had been handed down from their ancestors, and composed the stories into various forms, such as Oral mythology and epic poem. through this process, ancient heroic myths were passed on to modern people with various forms of records.
Heroic myth are central to the story by a person with mythical characteristic of "Heroes." Heroes are given extraordinary abilities form birth, either from heaven or from god. And they come into the human world with the ability they are given and embody it in a divine form eo make achievements. A hero can be a monarch who rules a nation through his abilities, or a hero in tragic. Or they saved the people at their own sacrifice.
Hero mythology exists in various forms, and has each characteristic of myth and legend. That is, it takes a form that includes both unrealistic and realistic features of myths and legends through various aspects of the hero. This mythology created the beauty of the human world through the story of a hero, and through his normative aspect, he present a lesson in Justice. Among them, The Epic of Gilgamesh was the first heroic myth, which provided a frame for the existing heroic myth. The epic of gilgamesh in divided into stories about the adventures of Gilgamesh anc Enkidu and a journey to meet Utnapishtim(or Atrahasis) in search of eternal life.
In the beginning, Gilgamesh, the king of Uruk, meets a companion named Enkidu. And Gilgamesh has changed from tyrant to hero. In Ancient Sumerian and Akkadian, one can see how a hero grew up through the friendship, and what was behind that growth. Through Gigamesh, who hs strong power but has not developed a heroic aspect, and Enkidu, who appears to march him, through which he drew an ideal figure as a human being.
The heroic aspect of the Gilgamesh Epic was connected to the ancient literature, such as, Iliad and Odyssey. It has also been followed by epic poems in the middle ages and a modern novel. And in modern times, new forms of heroic myth(or epic) appeared in many genres.(Graphic novels, animations, movies, and TV Dramas) In this times, especially, heroes from myths and legends have been newly portrayed according to the views of the contemporary people, and variously painted according to the background of the day.
For example, in movies such as "The Magnificent 7", the westerns movie featured seven heroic figures in the background of the American frontier, while "the Batman" of DC Comics shows how Bruce Wayne emerges as a hero against the backdrop of a virtual city(Gotham), the near future. The two examples that symbolize contemporary myths show that characters with heroic characteristics, based on the setting of the times or hypothetical background, are not stereotyped and revealed as they are, but in new and diverse forms. And this variety forms has developed in a way that constructed a new heroic myth that delievers a social message with the emergence of the Marvel Cinematic Universe.
This suggests that modern mass media, like as the Epic of Gilgamesh, can be reinterpreted and re-applied to the central figure. The next step is to find and interpret the hero mythical elements and their meanings that appear in contemporary mass media. For this Purpose, the first thing to interpret is a modern interpretation of the character. Namely, It is to identify the ideal aspects and characteristics of hero stories and characters in the mass media, and to explore what points were found in the interpretation, by comparing each aspect of the characters(hero, companion, antagonist)
In this process, Based on modern ideas about the ideal that ancient people thought of in heroic myths and modern people's interpretation of heroism, modern myths are reconstructed and depicted in various forms. And It defines modern mass media as "A New types of myth" and allows them to conjure up the emotions and perspectives of modern people that emerge within the myth, and the new ideals, and human images.
Through the new persona in the modern "A new types of Myth", the director of the movie understood how he wanted to express the society of the day, how he described the changing emotions of the people living in the society, and how he wanted to talk about the problems they were having in society. And the modern media is to form a new type of hero ic myth in ancient times and other forms. This form of heroism is interpreted through the development of the movie "Chronicle" and through the changes of the main characters.

5만들어지는 무당 : 무속학원 전승과정 현장조사

저자 : 김대현 ( Kim Dae Hyun )

발행기관 : 한국종교학연구회 간행물 : 종교학연구 36권 0호 발행 연도 : 2018 페이지 : pp. 109-130 (22 pages)

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Just as Protestant ministers, Buddhistic monks and Catholic priests are made, Korean shamans are also made. However, the learning process to be a shaman is often overlooked. This is because the phenomenon of possession plays a big role when the public constructs the image of a shaman. According to George Mead(1934), "what goes to make up the organized self is the organization of the attitudes which are common to the group." Therefore, the image formed by the other is closely related to his or her identity. Based on this theoretical conception, this article deals with the relationship between the formation of shaman identity and shaman image.
Shaman is made through education. "Shaman Academy(Musog Hagwon)" is the scene of nowaday changing shamanism. The Musog Hagwon is a field that reveals how the transmission of shamanic knowledge has changed, and shows how shamans are establishing their identity through education. This study seeks to understand how the identity of a shaman is established by examining the learning process in the Musog Hagwon. The trainees themselves take the education curriculum as their own standard for the shaman identity and build their identities while being influenced by the image of the shaman, which others have created.
Firstly, the trainees form their shaman identity through distinction. For example, the trainee shamans recognize themselves as 'real' shamans, saying "they are 'fake' shamans who can not perform rituals." Although the distinction of the 'real' and the 'fake' is not an important issue for outsiders, they establish their own identity through distinction in the group of shamans.
Secondly, "Material Religion", which is evoked in the learning process of rituals, forms the identity of the shaman. As they acquire a knowledge of how to manipulate ceremonial objects accompanied in a shamanic ritual, shamans give sacredness to the materials.
Ultimately, the identity of a shaman established in the Musog Hagwon has inseparable relation with the reflection of shaman who is drawn by the public-other. The shaman with craft is imprinted with the image of the shaman that the general public possesses. Also, performing splendid ritual is helpful to the livelihood of individual shamans. Therefore, the shaman responds to people's image and expectations and finds the Musog Hagwon to acquire conspicuous skills.
In conclusion, the Musog Hagwon is a location where nowness and timeliness of the shamanism can be captured, and the trainees are able to internalize religiosity through the education process and establish their identity. The fact that the visible ritual craft is emphasized through the education in the Musog Hagwon and the shaman image has an indissoluble relation with the shaman identity reflects the changes of the times in which material culture is increasingly emphasized.

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1연안해역에서 석유오염물질의 세균학적 분해에 관한 연구

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