본문 바로가기
KERD
논문KCI 등재

한국의 단군과 일본의 스사노오 - 일선동조론에 이용된 한일신화 -

Dangun of Korea and Susanoo of Japan

1

조회

0

다운로드

4

인용

0

참고문헌

키워드

주제분류학제간연구

초록

Japanese people began to take an interest in Dangun from the sixteenth century and to record on the documents. And they adopted their own viewpoints on Japanese god Susanoo through the knowledge acquired from Buddhist literature and Japanese mythology since the eighteenth century. As time passed their views were theorized: Emperor Wudu was reincarnated into Dangun in Korea and Susanoo in Japan respectively. The interpretaton must have been based on Bonjisujeok Theory(Honji-suijaku Theory). The contact of Dangun and Susanoo originated from traditional Japanese thought. A research group paid attention to the above contact. They suggested that both Japan and Joseon descend from the same ancestor, and insisted that Joseon be assimilated into Japan. They not only made their own speculative interpretation but also put it into practice: they started a drive to worship Dangun and Susanoo as ritual gods of Joseon Shrine. Despite their active movement, scholars and the Japanese Empire(both the Government General of Joseon and Japanese Government) opposed them and their movement was frustrated. It was because the doctrine did not have enough theoretical background and there existed so many risk factors provoking Korean nationalism. As a result, Dangun was completely excluded. Joseon Shrine was excluded from all the shrines and Dangun from history education. In comparison, their treatment of Susanoo is quite different from that of Dangun. The theory of The Same Origin of Susanoo and Dangun was denied but the theory of Japanese Ruling of Ancient Korean Peninsular was still sustained and exploited continually by the supporters of the theory of The Same Ancestor of Japan and Korea. Due to the fact, the contact of Dangun and Susanoo was no more maintained and they should be separated from each other. In this sense, Dangun was a myth of complete failure in the theory of The Same Ancestor of Japan and Korea, while Susanoo can be evaluated as a myth of co-existence of failure and success.

Abstract

Japanese people began to take an interest in Dangun from the sixteenth century and to record on the documents. And they adopted their own viewpoints on Japanese god Susanoo through the knowledge acquired from Buddhist literature and Japanese mythology since the eighteenth century. As time passed their views were theorized: Emperor Wudu was reincarnated into Dangun in Korea and Susanoo in Japan respectively. The interpretaton must have been based on Bonjisujeok Theory(Honji-suijaku Theory). The contact of Dangun and Susanoo originated from traditional Japanese thought. A research group paid attention to the above contact. They suggested that both Japan and Joseon descend from the same ancestor, and insisted that Joseon be assimilated into Japan. They not only made their own speculative interpretation but also put it into practice: they started a drive to worship Dangun and Susanoo as ritual gods of Joseon Shrine. Despite their active movement, scholars and the Japanese Empire(both the Government General of Joseon and Japanese Government) opposed them and their movement was frustrated. It was because the doctrine did not have enough theoretical background and there existed so many risk factors provoking Korean nationalism. As a result, Dangun was completely excluded. Joseon Shrine was excluded from all the shrines and Dangun from history education. In comparison, their treatment of Susanoo is quite different from that of Dangun. The theory of The Same Origin of Susanoo and Dangun was denied but the theory of Japanese Ruling of Ancient Korean Peninsular was still sustained and exploited continually by the supporters of the theory of The Same Ancestor of Japan and Korea. Due to the fact, the contact of Dangun and Susanoo was no more maintained and they should be separated from each other. In this sense, Dangun was a myth of complete failure in the theory of The Same Ancestor of Japan and Korea, while Susanoo can be evaluated as a myth of co-existence of failure and success.

참고문헌 (29)

  1. 김대호, "1910-20년대 조선총독부의 조선신궁 건립과 운영", 한국사론, 50, pp.331~ (2004), 서울대 국사학과
  2. 김철수, "‘조선신궁’ 설립을 둘러싼 논쟁의 검토", 순천향 인문과학논총, (27), pp.155~191 (2010), 인문과학연구소
  3. 미쓰이 다까시, "일선동조론(日鮮同祖論)'의 학문적 기반에 관한 시론 -한국병합 전후를 중심으로", 한국문화, 33(33), pp.247~270 (2004), 규장각한국학연구원
  4. 서영대, "한말의 단군운동과 대종교", 한국사연구, 114, pp.249~262 (2001), 한국사연구회
  5. 세키네히데유키, "한일합병 전에 제창된 일본인종의 한반도 도래설", 일본문화연구, (19), pp.163~186 (2006), 동아시아일본학회
  6. 손정목, "조선총독부의 신사보급.신사참배 강요정책 연구", 한국사연구, 58, pp.115~ (1987), 한국사연구회
  7. 윤광봉, "일본신도와 가구라", pp.42~43 (2009), 태학사
  8. 정상우, "1910년대 일제의 지배논리와 지식인층의 인식", 한국사론, 46, pp.189~ (2001), 서울대 국사학과
  9. 장신, "일제하 日鮮同祖論의 대중적 확산과 素戔嗚尊 신화", 역사문제연구, 13(1), pp.365~392 (2009), 역사문제연구소
  10. 정영훈, "근대 한국민족교육에서의 단군", 정신문화연구, (봄), pp.81~ (1986), 한국정신문화연구원
  11. 호사카 유지, "일본제국주의의 민족동화정책 분석-조선과 만주,대만을 중심으로-", pp.143~177 (2002), 제이 앤 씨
  12. 최광식, "신궁건축지의 내용 및 의미", 단군학연구, 3, pp.270~271 (2000), 단군학회
  13. 최남선, "故事通", pp.15~ (1943), 三中堂
  14. 최석영, "일제의 동화이데오롤기의 창출", pp.189~ (1997), 서경문화사
  15. 최석영, "일제 하 소시모리 비정을 둘러싼 논쟁사에 대한 소고", 중앙민속학, 118, pp.101~117 (2009), 중앙대 한국문화유산연구소
  16. 川瀨貴也, "檀君の行方 -歷史學と心田開發運動政策における論爭を中心に-", 日本學, 31, pp.120~ (2010), 동국대 일본학연구소
  17. 今西龍, "檀君考 In 일본인들의 단군연구", pp.114~ (2005), 한국학중앙연구원
  18. 阿部辰之助, "新撰日鮮太古史" (1928), 大陸調査會
  19. 井上光貞, "日本書紀(上)", pp.122~123 (1987), 中央公論社
  20. 井上光貞, "日本書紀(下)", pp.81~ (1987), 中央公論社
  21. 小熊英二, "單一民族神話の起源", pp.89~ (1995), 新曜社
  22. 工藤雅樹, "硏究史 日本人種論", pp.8~ (1979), 吉川弘文館
  23. 佐伯有淸, "新撰姓氏錄の硏究-本文篇-", pp.310~ (1962), 吉川弘文館
  24. 菅浩二, "日本統治下の海外神社-朝鮮神宮,臺灣神社と祭神-", pp.56~ (2004), 弘文堂
  25. 津田左右吉, "古事記及日本書紀の硏究", pp.208~ (1924), 岩波書店
  26. 林羅山, "梅村載筆󰡕 󰡔日本隨筆大成(1-1)", pp.63~ (1975), 吉川弘文館
  27. 松前健, "日本の神話と古代信仰", pp.144~ (1992), 大和書房
  28. 吉田東伍, "日韓古史斷", pp.32~ (1893), 富山房
  29. 吉野裕, "風土記", pp.326~ (1969), 平凡社

관련 논문AI추천

이 간행물의 다른 논문 (37건)