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논문검색은 역시 페이퍼서치

구비문학연구검색

Journal of Korean Oral Literature


  • - 주제 : 어문학분야 > 국문학
  • - 성격 : 학술지
  • - 간기: 계간
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1229-019X
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 13권 0호 (2001)

구술문학과 기호학

송효섭 ( Song Hyo-sup )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 1-28 ( 총 28 pages)
6,800
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The purpose of this paper is to describe how semiotics can be applied to the reading of oral literary texts. Semiotics do not accept the assumptions of positivist and metaphysical thought. It assumes that all meanings do not reside in facts or metaphysical ideas but in discursive systems. So, from this semiotic perspective, we can describe all meanings, including theme, consciousness, worldview and ideology, in terms of this system. In other words, everything we find in the text is encoded, so while we read the text, we can only decode it. I will assume that decoding is the process of producing the interpretant which I interact with. It is the dynamic process of signification which Peirce calls ‘unlimited semiosis’. Decoding the oral literary text can be regarded as such a process. In this paper, I will describe this process at some different levels. First, I will assume that the oral literary text, that is differentiated from the written literary text, has its own characteristics that show its own artistic code. It comes from the contextual and performative elements of the oral text. We can establish the academic field of oral poetics systematizing these elements. I will show what kind of work can be done in this field. Second, I will propose a structural method of analysing the oral literary text at syntactic, semantic and pragmatic levels. It can be also applied to the written literary text. Through this process, I will show that the semiotic method can demythologize the metaphysical belief that assumes the transparency of language.

구비문학과 텍스트과학 - 방법론적인 관련 가능성을 중심으로 -

심우장 ( Sim Woo-jang )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 29-60 ( 총 32 pages)
7,200
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Now it is necessary to try to find a new way of researches on oral literature. For the purpose of that, first of all, we must have a earnest and lively discussion about the identity of researches on oral literature. This study hopes that a science of text can help researches on oral literature in this work. Above all, researches on oral literature must have an assumption that oral text is moving continuously. And it must not be considered very important to find out a definitely settled meaning. It is important that we understand the mean-process to product many senses. And researches on oral literature must be based on the basic properties of oral text, for example, nonlinearity, interactivity, intertextuality and decentralization. Especially a science of text takes an interest in these properties. It is in the critical mind that a science of text is friendly with researches on oral literature. This study is based on this critical mind and tries to find the interrelationship in the study of methods. This study is focused on the cognitive process in text-production and text-consumption and researches the text activities and its mean-process. But it is only a trial. If many conditions, for example, the development of a science of hypertext, the continuous extension of cyberspace and oral cultural condition and the rapid progress of technology are provided, new and deep researches on oral literature can be achieved.

구비문학과 철학의 상관성

김헌선 ( Kim Heon-seon )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 61-98 ( 총 38 pages)
7,800
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This thesis studied the interrelationship between oral literature and philosophy. Oral literature and Philosophy was examined the aspect of concrete fact, the propriety of methodology. Through the viewpoint of principles and resemblance and difference of two facts, We examined the interrelationship between oral literature and philosophy. Folktales which handle the controversy of value shows that the interrelationship between oral literature and philosophy. There are Buddhist logic, new-confucianism logic in Folktales. In this thesis the relationship between oral literature and philosophy examined by the Folktales. And then By the results, We surmised the Possibility which discussing oral literature and philosophy to the same problem.

동아시아 창세신화의 세계인식과 철학적 우주론의 관계

조현설 ( Cho Hyun-soul )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 99-135 ( 총 37 pages)
7,700
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초록보기
The question about the beginning of the world is the universal question of the creation myth and it is also the question of Cosmology under the category of philosophy. Then what embryological relation do East Asian Mythology and Philosophy have? In the creation myth there was nothing and chaos before the Creator. The mythological thought could not find the difference between nothing and chaos, and though they felt something intuitively in them, they did not have the generalized idea but only imaged as god. That is the Creator appeared from nothing and chaos. By the way, what the goddess among the Creator, especially the Great Mother, appeared as a generalized idea not as an image is Tao in Lao Zi philosophy. Tao is not what was abstracted based on any unique natural thing, but what described the image of the Creator that had the world exist, acting with personality as the conceptional principle. Confucian as well as Taoism also succeed to the world cognizance of the creation myth partly. But what Confucian, contrary to Taoism, based on in the course of development of the cognizance accepted the creation myth by the god of heaven among the type of one god creation or the type of two god creation. Tao is the world principle producing all things and the principle existing inside not outside in all things. And it's the continuous change. This is not different from the figure of creation goddess. That point is different from the Logos of the western philosophy. Because the Logos, which is before creation of earth and the god itself, is the principle existing outside of all things. The Cosmology of Confucian is not same but is similar to the logos of the western philosophy. Because the original world cognizance frame was succeeded to it, Confucian prescribes the world order as Heaven's order. This Heaven is the principle of Confucian. This cognizance is that revert the heaven to the father-male and the land to the mother-female, grade both up and down and discourse this grade as the immutable order. This is the androcentric and anthropocentric cognizance. This cognizance gives birth to dualism. But Lao Zi doesn't emphasize the man as the center of the heaven and earth. It shows the indiscriminate world cognizance that all things was thrown before movement of the universe. Taoism provides the clue for reflection about the Logocentrism. In Logocentrism what is irrational is excluded. Taoism and the mythological thought about the modern crisis from this exclusion is throwing the imagination of introspection.

구비문학과 분석심리학

이유경 ( Lee You-kyeng )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 137-160 ( 총 24 pages)
6,400
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Analytical psychology as well as psychoanalysis and individual psychology belongs to the depth psychology, searching for the unconscious. From a viewpoint that products of human psyche can be object of psychology, art, religion and literature also can be dealt with in psychology. Analytical psychological approach with literature and artist's work will verify two things in general. While it is adapted in oral literature, one is about explanation on how it has created and another is about analysis and interpretation of content of oral literature. Latter may be possible through scrutinizing each component of human psyche. What appears in myth, folklore and legend ultimately upspring by genuine psychic activity. Psychic phenomenon means primal nature, equivalent to what psyche itself turns out. Autonomic primal images exist in human soul prior to consciousness. They reveal themselves in dream, folklore, myth, fantasy and even hallucination. Oral literature, such as myth or folklore can not be made by an individual. but by universal psyche that is foundation of all the individual personality. Therefore, individuals with mentality of the primitive can not produce the oral literature. They do not make literature as story-tellers, but even find and experience of autonomic primal images when they say dream contents, hallucinations or archetypal experience. In terms of analytical psychology, all the psychic phenomena have common tendency to realize innate purpose, so called 'Individuation'. It means realization of universal idea of human being within conscious life. Therefore those who experience myth will learn how to live as a human being by contacting oral literature. However analytical psychological approach to oral literature also has limitations. It may remain to the oral literati to elucidate genuine value and essence of oral literature, as psychological approach may not reach those of literary works or arts.

<손 없는 색시>설화의 신화적 성격과 심리학적 접근

이인경 ( Lee In-gyung )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 161-195 ( 총 35 pages)
7,500
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This paper reveals the mythological character of the "Girl With No Hands" tale and examines the meaning of this tale psychologically. The "Girl With No Hands" tale is a folk tale in which a maiden is exiled after having her hands cut off when her stepmother plots against her and accuses her of infidelity. She happens to meet a man, gets married, and has a child, and after many twists and turns her hands are regenerated and she returns to her home. This tale shows a feminine right of initiation, beginning with the first menstrual period, and at the same expresses an adolescent girl's interest in and fear of sex. The protagonist of the tale safely completes the "initiation rite" of 'regeneration from death,' is reborn as a mature woman prepared for motherhood and returns home. Her hands are regenerated, she returns home with both her husband and her son, and she punishes her stepmother. The immature character of the protagonist, which had been continuously weighed down by the super-ego, finally achieves a harmony between the "id, ego, and super-ego," and this hints at the ultimate union of the ego (union with the spouse). The protagonist, who overcomes the oppression of her stepmother (parents) or mother-in-law, escapes from the mental stage of the "little girl" who relied absolutely on her parents and always feared their authority. Not only does the protagonist escape from the perversion of excessive attachment to sexual desire, but she is no longer ashamed of her libido and accepts them naturally. Also, her driving out the violent stepmother who cut off her hands and reconciliation with her parents shows that the protagonist has finally been freed from the superego that had overly oppressed her. Now the protagonist is no longer overly attached to her libido, nor does she excessively repress these instincts, and thus she is reborn as a mature adult woman who has achieved harmony between her id and her superego. Unlike male storytellers, who enjoy telling legends, the repertoire of female storytellers consists largely of fairy tale-like folk tales (fantasy tales). This is probably related to the fact that women have traditionally told many fairy tales while raising children. Accordingly, fairy tales have a deep influence on a child's emotional development, and have a definite educational function. It can also be inferred that, through the hearing of this sort of tale, children psychologically experience "rites of passage" or "initiation rites."

삼국유사(三國遺事) 소재(所載) 설화(說話)의 사료적(史料的) 가치

김두진 ( Kim Du-jin )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 197-226 ( 총 30 pages)
7,000
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Sam-guk-sa-ki(三國史記) and Sam-guk-you-sa(三國遺事) is very important to systemize the Korean ancient history. Sam-guk-you-sa contain a more native religion or traditional culture. Because the material for Korean ancient history recorded at after middle era of Corea(高麗), it include many fairy ideal contents in the process of transmit for 500 or 1000 years. Especially, Sam-guk-you-sa recorded the fairy religions and affair mainly. Naturally, the major part of Sam-guk-you-sa is folktales which consisted a fairy story. The contents of every chapter of Sam-guk-you-sa filled with folktales, and among them, there is describe 2 over folktales. Though the fairy story describe simply in one or two sentence, in origin, it was substantial folktales. When this story recorded, the part which did not need in that society erased and remain a skeleton of the story. As this. the whole part of Sam-guk-you-sa states on the base of folktales. Folktales which recorded in Sam-guk-you-sa shows the main stream of historical progress of Korean ancient history. Especially, many folktales in chapter ‘Gi-Yi’(奇異篇) let we establish the system of Korean ancient history and many other buddhist karma tales help us to systemize Korean ancient buddhism history. From the folktale which recorded in Sam-guk-you-sa, we can reveal the Korean ancient social status. If we review the change of states about symbolic person or event carefully, we can find the group which got hegemony and manage that society and their disappearance. In many case, the folktales tell us historical truth. Though it does not transmit the each fact exactly, but it maintain the truth through improved parts by recorder omitted in the process of transmit. Not only Folktales which recorded in Sam-guk-you-sa let we know about native religions and crudely social phenomenon in Korean ancient, it add the newly religion and idea during transmit. In that case, true phenomenon of ancient society can distort. This aspect of folktales materials remain a limitation for reconstruct the ancient society. By compare with Official history and material for chronology, if we analyze the material for history which transmit as folktales positively, the true phenomenon of ancient society can reconstruct exactly.

신라신화(新羅神話)의 형성(形成)과 신라상고사(新羅上古史)의 한 단서

박종성 ( Park Jong-seong )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 227-261 ( 총 35 pages)
7,500
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I examined the mutual relationship of the Hyeokgeose Myth(赫居世神話), the Alyeong Myth(閼英神話) and the Alji Myth(閼智神話) with Alji Myth as the central figure, because the Alji Myth is connected the others at the situation from various Mythmes. I seized that After Former-coming tribal groups from Gojoseon(古朝鮮), six-tribals’ groups(六村集團), Alyeong tribal group, Hyeokgeose tribal group and Alji tribal group came in Serabeol(徐羅伐) one by one. I examined that Alji tribal group is not the same as Alyeong tribal group and is a late-coming tribal group, because of the political relationship of the others, Alji tribal group took with a lttle mythmes from the Hyeokgeose Myth and the Alyeong Myth. And this paper demonstrates that an aspect that the heokgeose and Alji Myths were formated as A Birth-A Marriage type is the result of the relationship of power among the native tribal group, a former-coming tribal group and a late-coming tribal group, because as a late-coming tribal group is proud of their individual and unique ‘paternal-maternal pedigree’, a conflict is surmised. Thus, I assumed that rather than do that, they took a method that a leader of a their tribal group brought his pedigree into relief and a process of his marriage and carrying out his task.

구비문학과 민속학; 공유와 분기, 제휴의 문제

천혜숙 ( Chun Hye-sook )
한국구비문학회|구비문학연구  13권 0호, 2001 pp. 263-288 ( 총 26 pages)
6,600
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Sharing some of the research field with oral literature, the Korean literature and folklore study have a closer relation with each other. This relation seems to have been based on the role played by the former for the latter's development until the folklore study has gained its academic status since the Korean Liberation in 1945. Thus, the early study in the folklore area naturally focussed on oral literature, folklore play, and folk religion, resulting in a group of scholars of folklore literature, or literary folklore who played the role faithfully. Since 1960's, there emerged several academic associations and research institutes worthy of their names, among which Andong National University established the folklore department at the graduate and undergraduate level. This has made it possible that the study of folklore has been an independent field on its own from the supplementary position to the study of Korean history or literature. In spite of all this, it is still skeptical whether it has consolidated its own share of study or not. Especially in the field of oral literature, it is a serious situation if viewed from the folklore study, that Korean literature and folklore study have in common the same research history and researchers. In spite of the fact that the folklore study has begun in the situation where it was unavoidable to share with oral literature, now it is the time to invest the efforts to assure its independence by directing to distinct research methods and objectives. To complement the above efforts, it is necessary to clarify the points at which sharing, splitting, and merging have begun. First of all, whenever the oral literature that the two fields share is at issue, the task is to find out how the approach justifies its academic identity and objectives. From the standpoint of Korean literature, the oral literature should be dealt with in terms of 'literature as folklore.' but from the standpoint of folklore, it should be in terms of 'folklore as literature.' The first should result in ethnography or folklore history, not in the characteristics or history of literature. At the same time, the approaches to study should be revalidated or rediscussed. Consquently, it should be our task to establish the approaches and objectives through the eyes of folklore study. The questions such as, "How should we describe the ethnography of literature ?" or "Can we really explore the folklore history by means of oral literature?", would not be so simple as it seems. In other words, the play fields(as of story telling, songs, or plays), transmission fields, and the community should be the very foundation of description, and furthermore, oral literature should be noted as the act of literature and narratives performed in everyday life of the community, and this must be 'the reading' from the narrative culture in the particular community. But the communities have undergone drastic changes through industrialization and urbanization, hence it has become difficult to find the spots where the act of oral literature is alive. Some field studies were prevailing in 1970's, but they were, in general, nothing but the data recorded on the spot to be only superficial study of oral literary works; they could not 'read' from the living literary texts and from the narrative culture of the community. At this time of difficulties, it is no exaggeration if we say that we have come to realize 'the missing' of the approaches. Now it is never too late to reconstruct the fields with the help of old people in their 70's or 80's, and with those frames, we should make an effort to 'read' the present variation and variables. In this way of the two being splitted, they can be in continual complement in research. Ultimately, the two sides can sit at the same table to clarify human, society, and culture. This merging table will be sure to contribute not only to re-establish the Korean studies but also explain the history of national culture and people's life.
11,900
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Verbal culture is under the control of the collective memory since it is more dependent on the ears and memory of the popular rather on writng and written forms, and perishes if someone does not continue to speak of it. Oral literature and mythology carry in them some essential values and realities which collective mind expresses, consciously or unconsciously, of a society. For this reason, problematics and method of analysis in the study of oral literature are not quiet different from those of mythology. The purpose of this paper is to reexamine the nature and value of the myth by reflecting mainly on Dumezil's comparative research and Levi-Strauss's structural analysis, with some important utterances argued in the realm of mythology. The concept of trifunctional ideology as a means of analysis for Dumezil and that of the structure of myth for Levi-Strauss, each of these attests in its own way a universality of human mind. While the former is a common ideology of the indo-european peoples, the latter, the unity of the logic of mental operation. But these two scholars do not content to reveal certain unity of human thingking. Their works don't miss demonstrating the regional and cultural specificities which a myth preserves in its depth. This will be affirmed by two examples of their researches presented in this paper. It will accomplish more of its object if this paper also provokes methodological reflcctions to those who studies korean oral literature.
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