• Journal of Korean Classical Literature and Education
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• no.39
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• pp.41-66
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• 2018

This paper investigates how narrative folk songs have been transmitted and enjoyed through literature data and field research, and discusses their educational significance. Narrative folk songs have changed from songs that were enjoyed by common women to songs enjoyed by upper class men according to the times. They have ranged from tragic songs lamenting hardships to comic songs that relieve oppression, depending on the performance situation. Moreover, narrative folk songs have been enjoyed through media transmission beyond traditional custom. Narrative folk songs have not been enjoyed in one fixed way, but rather in various ways depending on the situation, so they have functioned to enable common women, who are their main singers, to share emotions, communicate, and maintain their community. Therefore, in literature education, narrative folk songs can be used as very appropriate materials for learners to reflect on themselves, communicate with others and contribute to desirable community life. By experiencing the various ways of enjoying narrative folk songs, learners will be able to grow into subjects who actively solve their own problems and those of their communities.

• Journal of Korean Classical Literature and Education
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• no.37
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• pp.185-215
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• 2018

This paper tried to interpret new phenomenon in the narrative focusing on the tale. People telling about this story understood it in the way of recognizing and resigning the power of powerful destiny. This article poses a problem to that point. The male character begins the question "why?" And experiences a process of thoughtful thought. And he finds out his past life and pioneers his destiny. The find past life in this tale, it means 'an opportunity to choose oneself and life for themselves'. This can be interpreted as Samsara of Buddhism that does not insist on a fixed self. Experience of this process of reasoning according to narrative context of folktale will become literary therapy activity confirming the effectiveness of marital conflict narrative including the former motifs.

• Archives of design research
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• v.17 no.4
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• pp.299-306
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• 2004

From oral literature to the online game, the narrative has been extended to be comprehensive of various temporal and meaningful facets. Antagonism between the desire and the obstacle propels the narrative story of the game and film. Essential to the concept of antagonism is the role of an antagonist with power to endanger the protagonist; the strength of that force grabs the spectator's interest. An antagonist becomes the obstacle that guards the distance between a protagonist's desire and ability to attain ti. Although an antagonist is the obstacle to overcome in a story, for ordinary people, the intense rivalry between the pro and antagonist offers an unlimited framework for the discussion of game with film narrative which create an interplay of desire and identification. In this paper, I am going to analyze the diverse aspects of the antagonist in the spectator's fantasy of the visual story such as film and multimedia.

• Journal of Korean Classical Literature and Education
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• no.15
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• pp.191-243
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• 2008

The purpose of this paper is to develope the husband and wife epic test. The results of this paper are as follows. First, in the epic of dividing mate, , , , , etc, the essential item of diagnosis is qualification criteria of a mate. Second, in the epic of pushing mate, , , , , , etc, the essential item of diagnosis is mistrust about mate, Third, in the epic of recovering mate, , , , , , etc, the essential item of diagnosis is ability of recovering couple relationship, Fourth, in the epic of protecting mate, , , , , , etc, the essential item of diagnosis is sympathy for mate.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.255-283
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• 2016

There are different variations in folktales. Sometimes folkltales are combined with another folktales. This is probably done to make it an object-oriented narrative in which an epic attempt is made to strengthen an issue that was not resolved earlier, or a context that was not completed. The wood cutter and the heavenly maiden and Snail bride, are commonly noted for their gender relationship. These tales represent issue of continuing relationships between men and women. Particulary, how in the process of doing so, they succumb to their desires. This striving for lasting relationships does not end happily because "the man" in each case was immature and not able to think clearly. Other folktales were combined with these tales to resolve this problem. The man was transformed into a mature person and the wrongdoer's excessive greed was punished. The narrative of the folktales was changed to bring out the epic of growth, or the epic of punishment. This can be understood through the concept of narrative scheme. Folktale combinations in narrative schemes can be used effectively in narrative education.

• (The)Study of the Eastern Classic
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• no.43
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• pp.93-123
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• 2011

is a work of art that was composed through fluid and laminating by being passed down orally for a long time like other ancient songs. As well as, it is given a history of literature's value in the point that it is a Korea's first poetry work, it is considered it casts a long shadow to establishing traditionality of our country's poetry. Even today, has been transformed and recreated into a variety of genres because its literary subject carry the universal emotions and win the sympathy. This manuscript examines modern poetry, modern novel and modern songs that consist of changed ancient song and looks modern writers' perspective about through characteristic that each of works has and then aims checking special situation and meaning that is implicit and recognizing the value of the original. As the has been recreated as modern poetry, it shows the current chaotic situation specifically by embodying it and actively seeks expressing human character, agony and longing, etc, by excluding factor of the original mythical interpretation. Also it rouses situation of reality as detained and repressed. , recreated as modern novel, expands narrative structure and shows portrait of various characters and speaks diverse human condition about reality and suggests plan for dealing with that. Basic emotions of the original is strongly passed to modern popular song . It makes us know that universal emotions which human has across generations can touch people transcending time and space and it is a fresh discovery and possibility that reaffirms the emotion of our people. Ancient song has been studied with emphasis on resignation and grief by focusing on the subject, simply parting and death. But recently, through transformation between a wide range of genres. it carries the spirit of the times that author toward, showing realistic and specific situations. Flexibility of ancient song is expected to continue its vitality transcending generations. Ancient song is assured that it can lead various aspects through active groping in era of change with a various possibility, that the original has, through communication between genres.

• The Journal of the Korea Contents Association
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• v.20 no.12
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• pp.82-94
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• 2020

Images play an important role in the symbolic system as they are connected with imagination through the association of language. Through history, we know that Korean people have been a people of strong spiritual unity and unity for thousands of years. I tried to study how the Korean people's unified mental symbol system was utilized and accomplished through mythological images. Our people are recognized as a people of white clothes because they are connected with white clothes, and modifiers such as the country of the east where the sun does not go down are connected with the sun. The Korean people have been handed down according to the times, such as the son of the sky, the Hongik man, the birch tree and the Gyerim of Silla, as a symbol of the myth of Gojoseon, and do not know when it became a country that loved the sun and whether brightness became a symbol. In relation to the spiritual symbolic system of our nation, the mythical image of Jeju musindo embedded in the shamanist ideology was reinterpreted through the meaning of Roland Bart to provide a basis for the study of the spiritual symbolic system of our nation.

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.193-224
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• 2016

The North Korean animation is a puppet movie that is adapted The Brother and Sister Who Became the Sun and the Moon, a traditional Korean lore. The quality of this animation is acknowledged because of not only North Korea's considerably advanced animation technology but also the animation's retention of the folklore's traditional essence rather than intention to disseminate ideological propaganda. Nevertheless, the animation reveals the trasformation of its original purpose from general educative intentions for children to the educative concept of salvation by heaven is replaced by salvation by people and cultural education insteadof salvation by heaven. The appearance of the hero Jangsoe is the key adaptation of this animation, and it suggests the main principal of salvation lies in man rather than in heaven. Such adaptation complies with the requirements of children's literature suggested by the North Korea's literary history office. Furthemore the hero Jangsoe as the examplary figure of revolutionary self-reliance ideology and as a leader. Theory of self-reliance literature stipulates that children's literature is used for ideological education that develops people to be successors of revolutionary feats and become active workers for the construction of socialism and communism, therefore it is possible to understand the purpose of the adaptation to reflect the educational aims. This study investigates the change in meaning form the original folktale through such adaptation, and highlights problems related to limiting the meaning implied in "heaven's salvation" in the original story only to the vague meaning of religious hope. This vague implied meaning is considered as "an awareness activity to examine their own existence in the universe". With regard to this, the concept of heaven's salvation that is prevalent in the classic stories can be interpreted as a positive self-belief that enables the use of rationality in any helpless situation that cannot be understood with existing empirical knowledge. It considers that heaven expresses the power that exists in the human mind through self-viability and self-belief. This creates the power of reason in the character to fight against the evil disguised as the mother, in the absence of the real mother.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.67-97
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• 2018

The purpose of this paper is to clarify that the difference between past and present response to the same folktales relates to other cultural contexts. This is part of the research to explore the methodology of folktale education for intergenerational communication. This paper compares the reaction on a storytelling site from the past to with current college students' impressions. On the older site, the storyteller and audience sympathized with the characters of . Additionally, they were pleased with the conclusion that the characters would get a new family. However, university students thought that the characters of was incompetent. University students evaluated their success as depending on other people, accidentally obtained. Such a difference was closely related to the culture of the group intervening when understanding the folktale. In the past culture, empathy, interdependence, and unity were considered important values. Meanwhile, the new-generation culture emphasized the individual's free will and rights, diligence, and honesty. As a result, due to differences in cultural context, university students distorted , and communication with past generations was also broken. In this paper, we study the folktale education methodology that helps communication between generations. this paper proposes that It is more suitable to tile the story instead of for university students. That is because resembles the cultural context of university students. At the same time, it has the same problem as .

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.163-199
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• 2018

Jeon-gyeong was published under the command of Dojeon Park Wudang in 1974. The scripture consists of 7 parts and each part has 17 chapters. The earliest record of Gucheon Sangje (1871~1909) can be found in Jeungsan Cheonsa Gongsagi, which was published by Lee Sangho (1888~1967) in 1926. The book was the first oral literature that he created by collecting information and materials on Jeungsan as he personally met with many direct disciples of Gucheon Sangje. In 1929, after three years, Lee complemented the book with additional materials and published the first edition of Daesoon Jeon-gyeong. It was a form of didactic literature stylistically presented as scripture. Lee continued this long journey of work by revising and publishing 6 editions of Daesoon Jeon-gyeong until he published the last one in 1965. The chapter titled, "Cheonji-gongsa (Reordering Works of the Universe)" from Daesoon Jeon-gyeong as the sixth chapter out of a total of 13 chapters in the first edition, but in the last edition, it appears as chapter 4 out of a total of 9 chapters. Here it is shown that the last edition has been shortened when compared to the first edition. Also the number of verses in the chapter has largely increased by almost twice its original size over the 37 years; as it was 81 in the first edition, 94 in the second, 148 in the third, 151 in the fifth, and 175 in the sixth. In this paper, I studied how the verses of "Gongsa (Reordering Works)" from the Jeon-gyeong, which was first published in 1974, have been revised in comparison to the chapter titled "Cheonji-gongsa" from the Daesoon Jeon-gyeong. As the result of comparing each verse of "Gongsa" from the Jeon-gyeong to those of "Cheonji-gongsa" from all six editions of the Daesoon Jeon-gyeong, I could find the following revisions or changes. First, when "Cheonji-gongsa" from the Daesoon Jeon-gyeong is compared to "Gongsa" from the Jeon-gyeong, it can be seen that the number of verses has been changed and some contents have been deleted or added. Second, the sixth edition of the Daesoon Jeon-gyeong has 69 more verses than the Jeon-gyeong, and most of the additions were made in the chapters titled "Haengrok (analects)," "Gyoun (conveyance of teachings)," and "Yesi (forseeing)". These additions show how the verses regarding religious and predictional teachings developed over the years. Third, the verses from "Gongsa" from the Jeon-gyeong contain many descriptions from chapter 2, "Enlightenment of Dao and Miraculous Deeds of Cheonsa (Heavenly Teacher)," chapter 3, "Followers in the Dao School and Precepts," and chapter 5, "Opening of New World and Paradise," from the 6 th edition of the Daesoon Jeon-gyeong. This indicates that "Cheonji-gongsa (Reordering Works of the Universe)" was related to miraculous acts, enlightenment to Dao, teachings given to the followers, the opening of new world, and the building of a paradise. Fourth, some chapters in the section "Cheonji-gongsa" from Daesoon Jeon-gyeong are omitted in "Gongsa" from Jeon-gyeong, and "Gongsa" has some new contents that were not included in previous texts. This shows that there had been adoptions of different materials in the process of transmission.