• Journal of Korean Classical Literature and Education
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• no.33
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• pp.5-44
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• 2016

This study focuses on Ko woo-young (1939-2005), a Korean representative cartoonist. I analyzed his work Nolbudyeon (1988), which is a retelling of Heungbu and Nolbu, a traditional Korean story. I consider Ko woo-young a creative observer who has popularized his perspective in modern society. His work is a good example of how a traditional folktale can be made relevant in modern society. I used three methods of adaptation to differentiate Nolbudyeon from Heungbu story: construction of events, characterizing, and space-time background. First, to aid character development, Nolbudyeon includes a prologue that focuses on conflicts between brothers with different personalities. At the same time, the ambiguous ending could be a response to Heungbu story, which has a didactic theme. Second, I found that the new characters, Nolsun and Yeonsaengwon, enhanced the differences between Heungbu and Nolbu by playing the role of mediators. Also, in Nolbudyeon, both Heungbu and Nolbu had positive as well as negative elements, in contrast with the original story's traditional point of view on good and evil. Finally, by exploring the space-time of Nolbudyeon, we can see that its world is combined with the contemporary world. In other words, Nolbu and Heungbu, though outwardly traditional, have a modern outlook. Therefore, readers can recognize that Nolbudyeon is a metaphor for modern life rather than just an old story.

• The Journal of the Korea Contents Association
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• v.21 no.8
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• pp.49-59
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• 2021

Since ancient times, legends and tales have been handed down with a spirituality, shamanistic meaning, and imagination. Among many tales about people and animal footprints that are handed down in various parts of Korea, Changnyeong's 'Munhojang Footprint' is the first case in which the physical evidence(footprints) that the main character has left was identified as a dinosaur footprint. In this study, we performed a scientific analysis based on the basic data collection, distribution pattern of 'Munhojang Footprint', three-dimensional digital recording and visualization, as well as case analysis and humanitic review of footprints in tales and legends. The Munhojang Footprints has long been known as human footprints left in the natural rock due to its shape and preservation status. A new analysis that the Munhojang footprints (composed of 13 footprints) are dinosaur tracks shows social perceptions of the ancient people, characterized by the fear of supernatural beings and the limits of scientific interpretation. Through this scientific and humanistic exploration of Munhojang Footprint that are passed down from generation to generation as legends, pray for peace and well-being of the village through rituals and rituals every year, and have been preserved and managed as practical evidence, it is expected that traditional culture and natural heritage will be linked and mutual value will be enhanced.

• Journal of Korea Entertainment Industry Association
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• v.15 no.7
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• pp.259-269
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• 2021

This study examines the legend of 'Grandmother Seolmundae and Five Hundred Generals', the cultural archetypes of Jeju, and analyzes the characteristics of its contents. After analyzing the feasibility of using the analyzed cultural prototype as cultural contents such as games and animations, based on this analysis, we tried to suggest a cultural planning approach based on the cultural prototype to the cultural agency. Therefore, the implications of this study are as follows. First, among the cultural prototypes in Korea, 'Grandmother Seolmundae and Five Hundred Generals', which represent the legends of Jeju Island, are being organized centered on many historical researchers and Chaerokga, but there is no precise establishment of the exact timing of the legend and how it arose. Therefore, when planning and developing content based on the cultural prototype, it is most important for cultural agencies to develop a story after researching historical evidence and opinions of local residents to identify a consistent point of view. Second, although the contents of the cultural archetype are arranged slightly differently by historians and recorders, the main contents and characteristics of the story are found to have a similar form. Therefore, cultural agencies should focus on finding the point of view and characteristics of a story, even if a story is written differently by different people when doing a cultural prototype. Third, when planning a game based on the cultural prototype, the main elements such as the elements to be expressed in the game and the fun elements should be found and presented. In particular, because fun and rules are the most important parts of games, if this part cannot be derived from the story of the cultural archetype or cannot be made, it is difficult to transform the cultural archetype into a game. Therefore, it can be seen that it is important for cultural agencies to set their game plan intentions in consideration of story expression and fun, even if it is the core or non-core of the entire story of the cultural archetype. Lastly, although the cultural prototype 'Grandmother Seolmundae and Five Hundred Generals' was presented as animation content, it is important to develop it considering the story, characters, media, and audience. Therefore, cultural agencies should be able to derive the elements such as stories, representative and auxiliary characters, and viewers that can be adapted from the cultural prototype as much as possible. It will be an important part of raising.

• (The) Research of the performance art and culture
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• no.37
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• pp.127-155
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• 2018

This paper considers the structure and meaning of the folktale accompaniment of the sound of UlsanSoeburisoree. The review process examined the meaning of each structure of the UlsanSoeburisoree in the preparation process while preparing the main elements of the structural features along with the historical background of the structure. UlsanSoeburisoree is Poongcheol ritual ceremony which means prayer ceremony for the production of iron. The sound of UlsanSoeburisoree is 1-Gilnori 2-Gosa 3-The sound of blowing smelting process 4-The sound of process of iron smelting 5-The sound of tabooline 6-The sound of blowing smelting process 7-The sound of blowing matches 8-The After-party. This structure is in line with the structure of folk play called Gilnory-Gosa-Performance-After-party. This is similar to the basic structure of folk beliefs Cheongsin(請神)-Osin(娛神)-Songsin(送神). Thus, the sound of UlsanSoeburisoree was formulated in a sequential parallel structure. The sound of UlsanSoeburisoree resemble the sacrifice of heaven ceremony since the time of the SamHan dynasty. The sound of the birth of life by physical sacrifice also plays the role of the song of creation of new life. The sound of UlsanSoeburisoree can be seen not only in Korea 's folk culture but also in folk culture of GyeongnamDo area. There are many festivals to pray for the abundance of life for UlsanSoeburisoree. Soil plays an absolute role in the process of producing iron. For those who soak it, the earth is a religious object. Among the folk tales handed down in the Yeongnam area, there are a lot of performances that are passed down through the blending of the people 's affection to overcome the harshness of life. In the case of the sound of UlsanSoeburisoree, it can be said that it was made and mixed with the wind that wanted to go beyond the harshness of life and the spirit of art.

• Sim-seong Yeon-gu
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• v.30 no.2
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• pp.145-186
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• 2015

This thesis discusses and analyzes Jeju island's shamanistic myth "Samgong Bonpoori" from the perspective of analytical psychology. Similar to the "I live on my fortune"-type folktales discovered in the Korean mainland, "Samgong Bonpoori" is such a widespread myth that similar folktales are found not only in East Asian regions, including Korea, Japan, and China, but also in Ireland. The essence of the story is as follows; One day, a father asked his three daughters whose fortune they lived on. The first two daughters claimed that they owe their lives to their parents. However, the youngest daughter, Gameunjang-agi, replied, against his expectation, that "I live on my own fortune," and showed her fortune and virtue were physically embodied in the line drawn from her genitals to navel. Her answer enrages his father so fiercely that she was expelled and forced to embark on a journey with no one but a black cow carrying food to accompany her. In retaliation for telling lies against her, Gameunjang-agi transformed her two sisters into a centipede and a mushroom, while her parents were turned into beggars afflicted with blindness. Afterward, Gameunjang-agi wandered around the country and eventually found love with a Chinese yam digger. Not long after, they got married, and as a couple, they stumbled upon roots of gold in fields, which brought them an incredible amount of wealth. After this miracle has happened, Gameunjang-agi began to wonder about the status of her parents and decided to organize a party for all the beggars and the blinds in the country. She eventually found her parents and got a chance to reconcile with her sisters. The story ends with her parents regaining their eyesight and Gameunjang-agi reestablishing herself as the "Goddess of Providence." "Samgong Bonpoori" is a myth about a God. A God is ontologically a supremely perfect being; however, in this thesis, it will be discussed as a part of a folktale. Gameunjang-agi can be seen as the anima archetype of the father, which reveals the process of a paternal consciousness being transformed over time. At first, her parents deny Gameunjang-agi. However, after years of suffering from blindness, they regain their eyesight and finally recognize their daughter. This signifies that Gameunjang-agi is a being that has come into the world for a certain "purpose." Gameunjang-agi embodies the creative function of "femininity" that can renew the existing collective consciousness embedded in the patriarchal system. Such recognition of femininity matters to men to a great degree as well as to women. Without knowing their true nature (femininity), the two sisters submit themselves to their parents and conventional values. Not until they suffer from being transformed and captured into small and insignificant beings, a centipede and a mushroom, which symbolize their shadow, they fail to develop their self-awareness. Meanwhile, by reconciling with her parents and sisters--playing a significant role in reuniting the family--Gameunjang-agi turns out to be a figure that can reveal what it truly means to have self-awareness and achieve Self-realization. In conclusion, this story illustrates that recognition of femininity matters to men to a great degree as well as to women, and women's Self-realization plays a critical role in revitalizing the collective consciousness embedded in the patriarchal system.