이상화의 문학 사상은 다양한 기원을 갖고 있다. 이상화는 민족종교인 천도 교(동학)와 대종교에서도 많은 영향을 받은 것으로 연구되어 있는데, 본고에서 는 민족종교적인 영향을 받은 이상화의 문학이 민중인식과 창작방법 면에서 어 떤 특성을 보여주는지를 규명하고자 한다. 우주의 변화에 따라 도래하는 새로운 시대에는 민중이 주역이 된다는 이상화의 민중론은 정역(正易)에 기반한 후천개 벽사상을 담고 있는 것으로 보인다. 이상화의 시에서는 복수주체화된 시적 화자 를 관찰할 수 있다. 시적 화자는 모든 조선인으로 확대되어 그 자체로 민중의 성격을 띠기도 한다. 시적 황홀경이나 물아일체와는 다른 이런 양상은 민족종교 에서 ‘내유신령(內有神靈)’의 원리에 따라 접신의 방법론으로 사용하는 ‘(신)들 림’과 유사하다. 들림은 주체 외부의 것이 주체를 점유하는 현상으로 빙의(憑依) 라고도 하는데, 엘리아데가 􋺷샤마니즘􋺸에서 보고한 샤먼들의 ‘탈혼’과는 반대 방향의 접신술이며, 한국의 무당은 탈혼과 들림을 모두 할 수 있는 것으로 보고 되어 있다. 본고는 이상화가 무당이라거나 신들림 현상이 실재한다고 주장하는 것은 아 니다. 다만, 이상화는 천도교 등의 민족종교를 깊이 있게 알았던 것으로 보이며, 신비 체험으로 전해지는 수운 최제우의 도통(道通)을 ‘들림’의 전범으로 삼았을 듯하다. 탈혼과 들림은 창작방법론과도 연관될 수 있다. 시적 관찰, 즉 주관적 감각의 외적 투사는 외부의 객관적 상관물을 관찰한 후 다시 주관으로 돌아와 쓴다는 점에서 탈혼으로 비유할 수 있다. < 앗긴 들에도 봄은 오는가>에서도 시적 화자는 ‘탈혼’의 방법으로 망아(忘我)의 상태에서 봄 정경을 관찰한다. 이 상화 시의 특별한 점은 들림을 보여준다는 데 있다. < 앗긴 들에도 봄은 오는 가>의 시적 화자에게는 봄신령이 ‘지펴 있다.’ ‘지피다’는 ‘신이 들린다’는 의미 이다. 이상화의 시에서 시적 화자에게 ‘들리는’ 것은 수많은 사람들이거니와 그 것은 시간을 초월하기도 하며, 거대한 금강산, 나아가 조선 그 자체라는 더욱 거대한 것들이 들리기도 하여, 동양적인 숭고의 미감을 전할 수 있다. 시적 화자 한 사람(小我)에서 조선(大我)으로 확대되는 이 과정이 잘 이루어질 때 시인은 세계를 바꿀 수도 있다. 이상화의 시의 근간에 대해서는 유신지의 연구가 독보적이다. 본고는 이에 더해 다음을 주장한다. 이상화는 민족종교와 무속의 탈혼과 들림을 창작방법으 로 사용했다. 이는 이상화의 시론에서 미묘와 융화에 각각 대응한다.

Historical study of Korean traditional houses have been carried, mainly, based on the geographical region of Korean peninsula. However, the case of primitive houses can not be researched according to the geographical and racial concept of modern nations. This study aims to examine the primitive houses of ethnic minorities of northeastern China, where the cultural and racial background have been deeply rooted in the history of Korea as well as Korean traditional houses. Through the field research and literary materials, the basic types of primitive houses of the five ethnic minorities could be identified. Among these types, those that have possible relationship with Korean houses, are cone shaped house, underground house, and elevated wooden house. Archeological evidences of underground houses were amply found in Korea already, but above ground evidences could not be found. However, It seems quite certain that the cone shaped houses and elevated wooden houses, too, existed in Korea as one of the earliest housing types, as can be examined in remaining examples in Korean peninsula. With no doubt, the primitive houses of Korea have strong connection with that of the ethnic minorities of northeastern China. This can be verified through the facts that the evidences of cone shaped houses, the similarities of the use of Inner space, the evidences of elevated wooden houses. Also, the combination of wooden floor and ondol, which is known to be one of the strongest characteristic of Korean traditional houses, could be originated from the combination of primitive summer house, the elevated wooden house, and the winter house, the underground house with ondol.

How did the Korean religious culture which was consisted of three different religions- Shamanism, Buddhism, Confucianism- be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the procedure of sacrificial rite, third, the items of sacrificial rite food according to each period. In consequence of the research each religion had lost its uniqueness and became mixed to each other and settled down in Korean culture.

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

This paper tries to explore the local uniqueness and evolutionary characteristics of the spatial structure of the rural dwelling houses of China's Korean Ethnic. For this purpose, the paper selected 51 typical samples in each district, analyzing their ancestral home, building age, size, construction method, family composition etc. Moreover, the paper classified the pattern of the samples and analyzed the characteristic and evolutionary process of each pattern. Conclusions based on the analysis of the ancestral homes are as follows: 1.The house pattern of these China's Korean ethnics who are originally from the Hamkyung province is mainly jeongji- access type (A-type). A-type is mainly distributed along the Tumen River and Yalu River, in the Sino-Russian borders and the inland areas of Heilongjiang province. With the migration of the China's Korean ethnics, in Sino-Russian borders and the inland areas of Heilongjiang province, A-type with the 'badang' space, vestibule-access type (C-type) and living-centered type (D-type) appeared. 2. House patterns of Korean ethnics who are originally from the Pyongan province include three types: A-type, kitchen type (B-type) and C-type. A-type is mainly distributed along the Yalu River while B-type and C-type are mainly in the inland areas of these three Northeast provinces. With the decrease of population, the merger of rooms happened in A-type; while in the B-type and C-type, bathroom and storage came to exist in the north of the room. 3. The house pattern of Korean ethnics who are originally from the Gyeongsang province is mainly B-type, which is distributed in the inland areas of Heilongjiang and Jilin provinces. Besides, C-type and D-type also exist. They are in Jilin and Liaoning provinces. In the process of evolution, storage was set in the north part of the room or the window was cancelled in order to defend the coldness in Heilongjiang area, while in Jilin and Liaoning provinces, living room came into existence, which is gradually developing to D-type.