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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 : 8권 0호 (1999)

메타구비문학과 민중의 설화 인식

임재해 ( Lim Jae-hae )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 1-43 ( 총 43 pages)
11,800
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Meta-oral literature menas 'oral literature of oral literature'. Meta-oral literature explains the folk's cognition on folktale and rule of human life. For example, 'folktale of folktale' is representative meta-oral literature. This folktale says for us of itself what folktale is and what folktale to be. In folktale of folktale as meta-folktale, folktale is charactered as a human being. The imaginative power could characterized everything of the world. In these imagination, folk say 'what world is' and 'what we are' in our classes, etc. The Research into meta-oral literature need 'emic' and 'etic' methods all. especially I remarked point of view 'emic', and take native information. Through these two point of views, I observed folk's cognition on folktale and folk's view of world in meta-oral literature. The result of analysis of meta-folktale is summarized as the following. Life of folktale is to perform folktale, and society don't perform folktale kill that society as well as folktale. Folk who have memorized folktale let it live and fresh through performing folktale. Although we started practical concerns, through a set of works about meta-oral literature, we became to reach liberal concerns.

마을우주와 신화적 세계관 - 마을 단위의 신화적 전승을 중심으로 -

천혜숙 ( Cheon Hye-sook )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 45-66 ( 총 22 pages)
6,200
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A village community usually has its own tales of origin and sacred objects related with its surrounding nature, culture, and history, just as the people of a country has their own myth of origin. The myths of a village community are likely to represent the spiritual essence of the village people and their epistemological pattern toward their micro universe, the village they live in. Many tales found in A Collection of Korean Oral Literature(『한국구비문학 대계』), which have been collected throughout the country, deal with the questions of village origins and sacred objects. The questions posed in the tales are: (1) What is the origin of the village? (2) How the surrounding nature was created? (3) How the farm land was created? The answers most commonly found in the stories are: (1) A village was originated from a mountain peak which remained after a deluge or a ship which had been floating during a flood. (2) The surrounding nature was created when it was carried to the vicinity during flood. Or it was created by the deity Mago, a grandmother like figure. (3) The farm land was made by a dragon ascending to heaven. In addition to these motifs, the tales show that the people of a village have common memories of the village founder or the guardian deity. They also have a common interest in making the sacred objects in the village. This study provides some foundations to start discussing village mythology by providing a basis in such elements as the symbols of flood or ship, the concepts of diety Mago, the Dragon diety, and other guardian dieties, and some signs of sacred places within a village.

‘이야기꾼’으로 본 <민옹전(閔翁傳)>의 ‘민옹’

황인덕 ( Hwang In-douk )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 67-98 ( 총 32 pages)
7,200
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Pak jiwon is one of the famous writers during the latter period of the Iy-Dinasty, and the Minongjon(閔翁傳) is the well-known work written by him. The purpose of this paper is to approach to that work in a somewhat new direction. The work has been regarded as a biography untill quite recent days. But I think such an approach is incorrect, and we need to turn the previous point of view to another direction. If so, we should be capable to give more appropriate appreciation to that work. Based on two reasons, we can assert our standpoint. Above all, essentially Minongjon is not a biography in the orthodoxical meaning. Rather it is the objective description of him as a characteristic storyteller. And, viewing if from on outside viewpoint, the writer―Pak ji-won―was deeply concerned with the observation of the peculia characters ―especially storytellers― during his life time. From this background of his life the Minongjon came to being. His social status was the middle class, and we can observe from him the peculiar aspect of storyteller's techniques at his time.

지배이데올로기의 실천을 위한 가축의 도구화와 의우(義牛)·의구전설(義狗傳說)

한양명 ( Han Yang-myeong )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 99-118 ( 총 20 pages)
6,000
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The study takes an interest in the event of self-sacrificed cow and dog which had been performed at Seonsan region in Kyongbuk Province from the middle of 17th century to the middle of 18th century. At that time, local governors and local gentry established a monument, drew a picture and published a book to commemorate cow and dog dyiing for each her owner. This work recognized as one of the endeavors which effectively deliver the Samgang(the three fundamental principles in human relations), especially Chungyi(the loyalty), as a practical morality of Seonglihak(a philosophy of human nature and natural laws as well as the Choseon dynasty's ruling ideology)to the lower people.

신격기능체계론에서 본 아시아 건국신화의 한 양상 - 대하·남조·대리 건국신화를 중심으로 -

조현설 ( Cho Hyun-soul )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 119-149 ( 총 31 pages)
7,100
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This paper is going to analyze the birth myth of three nations, DAEHA·NAMJO·DAERI by the writer's Theory of the Functional System of the Divinity(神格機能體系論). This thesis is written in the purpose of examining the formational process closely, making its meaning clearly and reviewing the Theory to establish its theory. As a result of reviewing this formational process, it is proved that the DAEHA's the birth myth is based on the narrative structure of the Indian RAMAYANA and the Tibetan birth myth. The DAEHA's birth myth has been established by the addition of new motifs on the previously mentioned basis. The myths of BAEKGOOK(白國)·NAMJO·DAERI handed down to BAEKJOK(白族). Among them, the myth of BAEKGOOK (白國) has retained its original form of progenitor's myth and has been reconstructed under the influence of Buddhism. The myths of NAMJO· DAERI are based on the progenitor's myth of KOORYUNG(九隆) which share the common ground with the natives of WINNAN(雲南) and the Buddhist deific structure and tradition has been added onto them. The Theory of the Functional System of the Divinity has focused on the point that the birth myths of three nations are the birth myths of the Middle Ages. Consequently, the theory confirmed that the birth myths of the Middle Ages repeat the three functional defic structure of the Ancient birth myth. This structure is, otherwise, disjoint if the Buddhism does not act as the foundation. I have confirmed that the birth myth of Middle Ages succeed the three functional defic structure but differs from that of the Ancient in the functional aspects. In the birth myth of Middle Ages, the existence of Supreme god is emphasized, compared to the Ancient one. This results from the missionary will of the class in charge of the birth myth and the interests of the state power.

제주도 김통정이야기의 당신화 및 전설로의 변용양상

권태효 ( Kwon Tae-hyo )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 151-191 ( 총 41 pages)
11,600
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Kim Tong-Jung is a chief of Sambyulcho(三別抄), which resisted to death to the allied forces between Koryo and Mongo. In Cheju-island, Kim Tong-Jung was not just a historical man ; he seemed to be a village god and also a popular hero who appeared in some legends. Thus, if you look synthetically into historical documents, myths of village gods, legends, you can clearly find out the actual fact of the tales about Kim Tong-Jung. According to historical documents, Sambyulcho kept friendly realations with inhabitants in Cheju-island : Cheju people helped sambyulcho go into Cheju-island, and supported them. Sambyulcho didn't plunder villages and didn't govern oppressively while they stationed themselves in Cheju-island. That is, Kim Tong-Jung seemed to be an affirmative popular-hero. In addition, Kim Tong-Jung was described as a brave commander who helped inhabitants, so he was considered as a god and was enshrined in some villages. On the contrary, he had a negative image ; he was reported to be conquered by three commanders from China, because he desired to govern Cheju-island. But, nevertheless, even the latter material value him affirmative, and his good image appeared better in legends. Legends said he was born holily like deities. The birth means growing to be a King. And also he was described as a baby-commander who should build a new future world, this means he was a messiah to Cheju people. Kim Tong-Jung appeared mainly to be affirmative from the tales about him, and also you can find some material in which he appeared to be negative. Until now, some researchers thought that he was a negative person, because he was an alien ; he was thought as a kind of a potential trouble-maker. However, historical documents, myths, and legends about him show us that his negative image was just due to misunderstandings in the process of transmission. In fact, he was a man of worship who was expected to be able to come true Cheju pople's dearest wish. But we know he unluckily failed to do this in the end.
6,600
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This learning minds put at folk-ways cultural of Yang-gu area. Poetic reading of folk song editorial have been attempted strategically. Some cases is defined as following. When women gather greens and cultivate the soil, they sing the folk song as general dinkum song. This folk song is Ullugi-Taryoung. Because this is love making poetry, they sing easily folk songs in the pleasure space. They are singing merrymaking folk song. Each folk song is limited at Yang-gu area. This fact is remarkable. Originality of folk song is identity. Therefore This is connected the keynote of Yang-gu. < Ulang Taryoung > is influenced by < Singosan Taryoung > in Hamgyoungdo area. Their own ability coming from mountain peaks zone life mainly has been handed down. And then, The folk song which is defeated consumption is fixed. We have to discuss the course which < Ulang- Taryoung > is informed again. Hamgyoung-do < Ulang-Taryoung > in Hamgyoung-do area is popular folk song. The spirit of the time has been reflected in it and it has been handed down. But at Yang-gu it has been reflected the spirit of the time and region like Ullugi-Taryoung. We must notice the point which women's job site is birthplace. Unlike < Ullugi-Taryoung >, < Ulang-Taryoung > and < The Sound of Plowing > is plowing song which men sing. Through the mutual response of emotion, this folk song is coincided with working level ability. Each folk song puts emotion fitting in with the spot in agriculture dinkum song and the way a singer communicate a cow excels. Accession problems of the folk song in the situation which an agricultural yoke collapses in traditional society must not let them give a condition to sing by ancient times form constantly. Through resourcefulness environment formation of faithful being handed down process and study seeking for it is possible to have original form and to preserve. Means to live of folk song is to do a succession work and to be a creative practical application at the suitable age. To some degree, we can make a folk song technology possible, we are able to accomplish a special work a folk song. Thus folk-ways art of folk song, an area gala day of folk song, exhibition museum of folk song and experience sightseeing business of folk song are withing. It is the time when we have to find means to live of subculture and folk song the life earnestly. We must know a folk song technology is science which we can make a practical application of the folk song for succession plan. At the age of a tradition folk song that has been disappearing, what do you understand this folk song? We have made a study of Yang-gu area as an example again.

함경도 무속서사시연구 - <도랑선배·청정각시노래>를 중심으로-

김헌선 ( Kim Heon-seon )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 219-256 ( 총 38 pages)
7,800
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The shamanism of Hamkyoung-do has been proved to be very important in general understanding of Korean shamanism. It is certain that the shamanism of Hamkyoung-do belogs to spiritualism and the style of it is found to be similar to that of the east coast area linked with Kyongsang-do, Kangwon-do and Hamkyoung-do. It is found that the shaman songs of Hamkyoung-do coincide with the hereditary shaman songs of the east coast area when they are performed in rites. The shamanism of Hamkyoungnam-do especially centering around Hamheung. can be said to be much the same as that of the east coast area. Once the identity of the shamanism in Hamkyoung-do is confirmed. It can be possible to get an overall understanding of Korean shamanism. The essence of the shamanism in Hamkyoung-do can be found in shaman epics. It is indicated that the shaman epics in Hamkyoung-do is far superior to others in quantity and varicity. The shaman epics are used in various shaman rites in Kamkyoung-do and they most frequently appear in Mangmukkut(망묵굿) or Saenamkut(새남굿). It is a special aspect in Hamkyoung-do to have various shaman epics such as Thorangsunvi(도랑선비) epic in Thorangcheukwon(도랑축원), Jimkajae(짐가재) epic in jimkajaekut(짐가재굿), Barykongju(바리공주) epic in Ogifree(오기풀이), Yangsanbak(양산백) epic in Munkut(문굿), and Junsin(전신) epic in Thonjunfree(돈전풀이). There are two types of the shaman epic in Hamkyoung-do : a nationwide type and a regional peculiar type. The regional peculiar type is various on the whole, therefore it can be subclassified into three type. These three types are not only valuable as regional types in Hamkyoung-do. That the shaman epic in Hamkyoung-do is various is due to the geographical conditions of Hamkyoung-do. Hamkyoung-do, although it is situated in a marginal area, has a nationwide type epic which is transmitted from a central area and a regional type epic which is uniquly developed in its area. Thoransunvi(도랑선비)·Chungjungkaksi(청정각시) has been proved to be the most signification in Mangmukkut, which is used to deliver the spirit of a dead person. In Barykongju(바리공주), however, a question raised those two epics might have a discord in Mangmukkut. But this is setteld by considering that kind of situation as a peculiar phenomenon of shaman epics in a maginal area. In the shamanism of Seoul area Malmi(말미) among Jinogikut(진오기굿) in the base one, And there is only one narative shaman song. But it is found that there are so many kinds of shaman epics in Mangmukkut(망묵굿) in Hamkyoung-do that they can make up for each other. And Thoransunvi(도랑선비)·Chungjungkaksi(청정각시) is the most popular among the shaman epics in Hamkyoung-do. Thoransunvi(도랑선비)·Chungjungkaksi(청정각시) has three versions such as Kim kun sung version(김근성 구연본), Lee go boon version(이고분 구 연본), and Chang chae soon version(장채순 구연본). Lee go boon version leaves something to be desired, in the other hand. Kim kun sung version and Chang chae soon version seem to have rich and substantial matter. Among them, Chang chae soon version places amphasis on Chungjungkaksi. atlest, So it seems to be an individual version including original features. Chungjungkaks meetis Thoransunvi after she overcomes all obstacles. The shaman epic of Hmakyoung-do is compared to that of Jeju-do. Besides the fact that they are shaman epics in maginal area. We have to take notice of that there appear various mixed shaman epics in these shaman epics. It is important to realize that some epics, which deal with simmilar matter, remain keeping a some distance with one another. The common feature of Jimkajaekut, Thorangcheukwon, and Ogifree is to deliver the sort of a dead person and to find the cause of death, and the way to live etc. This difficult problem seems to be able to be settled by careful and many-sided researches, Although the shaman epic of Hamkyoung-do has not been transmitted, now is the review closely the materials which were published before.

허흥식 소장본 <심청가>의 성격과 가치

김석배 ( Kim S K-bae )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 257-283 ( 총 27 pages)
6,700
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The ShimCh' ngga which H H ng-shik owns is a very important version to elucidate the history of that which has been called since mid-nineteen century. This paper tried to explain the character and value of H H ng-shik's script as considering the relation between the character of his expression and rhythm and other ShimCh' ngga To sum up the results is as follows; First, this script is different from a present ShimCh' ngga remarkably in a expression composition and is a very simple and unsophisticated. Second, there is a remarkable difference with the present ShimCh' ngga in rhythm composition, and also it is very unsophisticated in a musical side. Third, in some part the ShimCh' ngga of Kim S ng-ok, Shim Ch ng-sun and Pang Man-ch'un's family and the Songdong version have considerable consistences surprisingly. Above characteristics prove that his script is the original form of Chunggoje, ShimCh' ngga as the Ko-je, one which called at some part in Ch'ungch' ng-do, and the p'ansori of those days is on the decline in the side of words transmission than artistic expression. And also we can guess that the characteristic of a singing method was similar with Chunggoje, ShimCh' ngga. Now as turning out this script is consistent with the Koje, ShimCh' ngga, it became be able to illuminate as it should that the history of early ShimCh' ngga which has remained in the presumed stage for many years on the basis of these facts.

판소리 명창 송만갑의 생애와 예술 세계

이경엽 ( Lee Kyeong-yeob )
한국구비문학회|구비문학연구  8권 0호, 1999 pp. 285-314 ( 총 30 pages)
7,000
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Song Man-Kab is a person who is designated to a celebrated singer in the mordern history of Pansori. He investigated the new type of Pansori which is different the old one, then he borned the new current of Pansori, the named of 'change of the mordern history of Pansori'. And in the early of 1900's, he participated in 'Hyeobyulsa' and 'Wonkaksa' when the Pansori is to be a performance, then corresponded with the new cultural circumstance. Besides he brought to plentiful many disciples through the Research association of Cho-Seon's traditional music when the Pansori would be recovered in the era of Japanese colony. Anyway his profession and activity can be said to keep a special signification in the mordern history of Pansori. Specially, the Pansori of 1900's was not to success to the old technique entirely, fell into the imfimity of Seolum-jo which was the central point of Kyemyeon-jo and was changed to special technical activity. Therefore we will need to attention to Song Man-Kab' Pansori. Also, aesthetics of his Dongpyeon-je, which is the korean straight and strong traditional song, is to be attentioned again in order to hand down the Pansori evenly. Furthermore he corresponded to the change of era with devotion and tradition, pioneered creative world of art beyond the old Pansori and would be chase to popularity and artistry. Consequently it is said that his world of art suggests many points of meaning in these times.
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