• Sim-seong Yeon-gu
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• v.27 no.1_2
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• pp.1-27
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• 2012

It aims to deal with a topic of coniunctio oppositorum, hieros gamos in a Korean fairytale <Gurungdungdung Sin Seonbi>, in which a human heroine was marrying an animal husband. This Korean fairytale may be compared with Greek mythology <Eros and Psyche> introduced by Apuleius and <Dassingende springende Löweneckerchen> collected by Grimm Brothers. All these fairytales commonly tell that animal husband figures have divine nature. Because animals live their lives totally obeying instincts, the collective unconscious principles of species are completely accomplished. The animal nature excludes ecocentric attitude so that it has transpersonal divinity. The hero is transformed into an animal in the fairytales, which will provide an opportunity to change a one-sided exaggerated attitude of the ego consciousness and acquire universal humanity. During being an animal, the hero would have experienceds to recognize true meaning and value of other living creatures in nature and have attained wisdom of nature. The animal is a symbolic being who will realize value of collective and universal life so as to act therapeutically and contribute to the total personality, individuation processes. Animals in the fairytales correspond to the compensatory contents of the unconscious. Animal figure itself is opposite to the ego consciousness itself because the ego understands the unconscious contents like animal figures have instinctual impulse that the ego will not accept at all. Coniunctio oppositorum in the fairytales is going to show the ego's rendezvous processes to meet the unconscious. The fact that the hero turns into an animal or marries animal partner is a psychic event which greatly lowers under the level of ego consciousness. To overcome the state, it is essential for the hero to regain humanity or to transform animal partner into a human being. By the recovery of humanity or reaching the human level, compensation of the unconscious can be realized in the conscious life. In a Korean fairytale <Gurungdungdung Sin Seonbi>, male partner is a serpent but the heroine marries the serpent and make it cast off skin. Over sufferings and complishment of several tasks, heroine truly meets her husband. In this processes, the heroine obtains divinity. As result, her marriage to animal husband means hieros gamos. In this fairytale, we will be able to look through the ways how female ego-consciousness to make relations to the unconscious and to fulfill individuation.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.163-193
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• 2010

A Korean fairy tale, "I live on my fortune" is discussed and interpreted from the perspective of analytical psychology. Analytical psychology understands fairy tales are stories in which the workings of archetypes of unconsciousness are represented symbolically. Therefore they are intended to achieve psychic wholeness compensating collective consciousness. The fairy tale is found in almost every region of Korea. There are several parallel stories that share similar motifs, such as Samgongbonpoori, a mythological story and a tale on the king Mooh. The father in the story asked his three daughters whose fortune they lived on. The youngest was expelled by her father for she answered, "I live on my own fortune." Then she came into a humble cottage in the mountain marrying a poor charcoal maker and she found gold there. She became rich, made the charcoal maker a decent learned man and seeked for and took care of her parents who had become beggars. This fairy tale is interpreted as a story about individuation process of a woman who integrated 'inferior' aspects and unconscious animus through actively accepting the suffering from being expelled and commitment to the unconscious world, and also about how rigid collective psyche, under patriarchal system, changes toward wholeness through the workings of the unconscious.

• The Korean Publising Journal, Monthly
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• s.139
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• pp.16-16
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• 1993

옛날 이야기쯤으로 인식되던 조상 전래의 민담.야담들. 최근들어 그 속에 숨겨진 가치가 새롭게 부각되며너 관심있는 학자. 연구자들에 의해 이야기책으로 꾸며져 교양도서로 한몫을 하고 있다. 관련 옛 문헌을 국역하거나 지방으로 다니며 채록한 이야기들은 저자나 편자들에 의해 살이 붙고 나름대로의 해석이 가미되기도 한다.

• The Journal of the Korea Contents Association
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• v.11 no.10
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• pp.69-76
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• 2011

As a smallest unit of the game story, quest needs to be analyzed in terms of structure in order to study quest storytelling. This thesis introduces structuralist theory of narrative function of folk-tale by Propp to determine the structure of the quest. Propp proposed immutable elements of the characters as 31 kinds of Folk-tale functions. I analyzed assigning quests in MMORPG. As a result, 13 essential functions of the Quest, and 5 add-ons were drawn and the order among functions was figured out. Most quests in MMORPG followed the order of the essential functions and optional add-ons and showed a repeating pattern. The essential and optional functions and its order can be utilized to arrange appropriate element for quest storytelling and to strengthen and lead the various ways of the quest storytelling.

• The Journal of the Convergence on Culture Technology
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• v.6 no.2
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• pp.91-98
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• 2020

In this paper, the creation method of edutainment content among cultural content types was studied. Edutainment aimed to enhance the creative thinking power through the "TRIZ theory" as an element of fun and education for learners at the same time. In this study, the modified OSTM-TRIZ theory was used not only in the technical field but also in the general sector. I proposed a model in which creative thinking can be enhanced to solve problems by analyzing contradictions encountered in the process of presenting problems. Nonlinear digital storytelling in animated folktales can elicit sufficient curiosity from learners, and problem presentation, problem resolution and contradiction analysis using OTSM-TRIZ work as an educational system to develop learners' creativity.

• Cartoon and Animation Studies
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• s.34
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• pp.293-316
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• 2014

(傳說의 故鄕) is a broadcast play as one-act play series based on Korean legends and folktales. It was first aired in 1977 from KBS and there has been borrowed from this play in a variety of genres such as books and movies as the name of this series securing its popularity and awareness of the public. In this context, this is a representative work for Korean horror genre. Recently, for example, a series webtoon <2013 Home of the Legends> is published on one of the main portal websites, NAVER from July, 2013. This webtoon is main subject of this study. The purpose of this study is to discuss how the genre characteristics of Korean horror in TV serial play transmitted and changed in series webtoon <2013 Home of the Legends>. TV serial play is a representative narrative based on Korean folktales, trying to change its narrative in the range of undestroyed folktale basic move with combining the original motifs. Serial webtoon <2013 Home of the Legends>, however, deconstructs this combination motif in folktale form and leads to new move in narrative. For Korean users accustomed to Korean folktale form as the architext, this will be expected as reversal and make catharsis. Meanwhile, the deconstruction of combination motif leads to extinction of its cause-and-effect, which consists the axis of original narrative form, with resulting powerless theme, good overcoming evil and punitive justice. The aspects of changes in <2013 Home of the Legends> represent new orientation of Korean horror.

• The Korean Publising Journal, Monthly
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• s.184
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• pp.2-2
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• 1996

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.545-551
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• 2020

The Ddaekbo and Chinese envoy story has been known as a folktale criticising the helpless ruling class by the people. It's been explained that the hand gesture communication with the signifier theory. And it's been analysed that the Chinese envoy is in the 'The Other' position with Lacan theory. But it showed that the winning factor of Ddaekbo could be elucidated by the difference of the desire feature of two conflicting subjects in the study. It claims that the Ddaekbo's wanting is the impulse not the desire and he's won the test by the repetitive and persistence impulse. And it's proper that the position of the Chinese envoy is 'the return of The Real' not the 'The Other'. It's easy to understand the operating mechanism of the traditional folktale contents once the envoy's position is the return of The Real responding to the repetitive impulse of the inferior subject.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.194-223
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• 2010

I tried here to interpret german fairy tale "Three Dogs" from the aspect of analytical psychology. A poor young shepherd will be 'hero'accidently while wandering the world to find good luck. When he was exhausted and frustrated in wandering life, a stranger appeared before him. A stranger offered barter. So he exchanged three sheep with three black dogs which a stranger had. One dog can bring the food. Another dog can tear everything. The last one can break even steel and iron. After that, shepherd led a satisfactory wandering life. On the way, he met a sad princess who should sacrifice herself for the piece of the country to the dragon which swallows a young girl yearly. But the strong black dog which tears everything, killed the dragon and saved the princess from the sacrifice. After that, a young shepherd promised princess to come back to her after three years of wandering life. In the meanwhile a horse driver played hero false. But the princess couldn't reveal the truth because of the threat of horse driver. Three years later, the young shepherd appeared in the castle. But the true hero was caught in the prison and finally cried out the strongest dog and succeeded in escaping from the prison. And with help of another dog which bring food to him, he could meet the princess and finally married her. So they lived happy life for a long time. But he remembered the poor younger sister. So he wanted to live together with her. After that, three dogs left him with saying, they stayed to see whether he shares his good fortune with his younger sister. Then they turned into birds and disappeared in the air. In this fairy tale can we find many important symbols. With the amplification of symbols and the interpretation of this fairy tale in terms of Jung's analytical psychology, I tried to find the meaning of individuation process in this fairy tale. Hero kills the dragon which could symbolize negative mother archetype. After overcoming the negative mother complex, he could get princess which could be expressive of Anima. This marriage could symbolize coniunctio oppositorum, an important process in individuation. Each fairy tale tells us the individuation process in a different way. And the fairy tale works always in our mind with plain, simple, pure, crystal like nature. Through it can we take precious treasure like wisdom for life.

• The Southeast Asian review
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• v.21 no.1
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• pp.287-314
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• 2011

There are many versions of the thai folktale "Pla Boo Thong" in Thailand, which is a typical type of stepmother story and in many ways resembles Cinderella story. This study, the author took 6 versions, some from books, some from internet. The main story of those 6 version is consist of the death of mother, stepmother and step sister, the maltreat of the stepmother to the heroine, tiding over the critical moments with the help of the dead mother and others, getting married with the king and happy of the heroine, death of the heroine by the slander of stepmother, posing as a queen of the stepsister, reincarnation of the dead heroine, meeting with the king again, and punishment and the stepmother and stepsister. The main theme of this narrative is a conflict in the polygamic family and is followed by the pattern of the Cinderella tale such as the distinct contrast of Good and Evil. This tale also teaches teachings of Buddha such as the punitive justice, the promotion of virtue and reproval of vice, and forgiveness. And otherwise it gives the people the courage and hope to overcome fortitude in their life.