• (The)Study of the Eastern Classic
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• no.70
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• pp.467-493
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• 2018

This Study looks into increase of Match-ending type of 'Ureonggaksi' folktale and its secularization focusing on Match-ending types of 71 materials from "The Comprehensive Collection of Korean Folklore"(1979-1985) and 'The Revision And Enlargement project' (2008-2018). This study classifies 'Ureonggaksi' folktale into ones of 1910-70s, 80s, and 2000s. Match-ending types increase in "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project'. Match-ending types constitute 60% of Ureonggaksi' folktale materials from "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project', which is twice more than 34% of Parting-ending types. Firstly, taboo motif in Match-ending types is inclined to disappear. Even if taboo motif appears, materials with keeping its taboo are more than breaking one. It means that the function of taboo weakens, since the meaning of sacred wedding is emphasized when it is broken. Desacralization of Ureonggaksi figure is inclined to make the match of hero and heroin recognized as a common one. Increase of match type without taboo motif, and a new Ureonggaksi type in 'The Revision And Enlargement project', Underground monster-defeating type, with a character of Romantic matching narrative, mean Discoloration of Ureonggaksi folktale. Interest and recognition on sacred existence disappears, and there is found the conciousness to pursue happiness in real world through connection between man and woman by realistic world-view. This study contains 37 Ureonggaksi folktales recorded in 'The Revision And Enlargement project' (2008-2018) as material. Furthermore, there are found new Ureonggaksi types in 'The Revision And Enlargement project': Underground monster-defeating type, which is transformed from groom with bird-feather clothes type(a kind of matching-ending type of Ureonggaksi folktale), and the subjugated's resistance awareness weakens and shows a character of Romantic matching narrative.

• Journal of Korean Classical Literature and Education
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• no.38
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• pp.201-238
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• 2018

As a way of enhancing the intercultural ability needed for diverse cultural eras, this study focuses on the "narration" of the Italian education scholar Maddalena De Carlo in order to determine the "diverse values" created by the "symbolic representation" based on the folktales narrated by immigrants living in Korea. Through this, it specifically presents educational elements and contents that can raise relative sensitivity. The authors of this paper have connected, empathized, and communicated with people of various cultures in order to go beyond Carlo's discussion. The paper discusses the expansion of cultural sensitivity as an element of education through narrative topics using the folktales of immigrant narrators in Korea. It also recognizes the limitations of a desire for a homogeneous union within an intercultural society and thus formulates educational contents for creating a relationship with heterogeneous ideas through the elimination of communication barriers through heterogeneity and a consideration of the surface and the back. This is systemized in six steps. Step 1: Listening to oral folktales of immigrants, Step 2: Finding heterogeneous motifs imprinted in the immigrants' memories, Step 3: Understanding the meaning of the opposing qualities symbolized by heterogeneous motifs, Step 4: Creating narrative topics containing the key motifs, Step 5: Generating the value of symbolic representation as a narrative topic, and Step 6: Expanding the value of life into a cultural symbol. In Chapter 3, this study focuses on educational contents using immigrants' folktales by applying these six steps. The class contents include the recognition of the limitations of desire for a homogeneous union within an intercultural society and the consideration of how to create a relationship with heterogeneous ideas through the elimination of communication barriers through heterogeneity and consideration of the surface and the back. This paper then compares the Indonesian folktale, The Inverted Ship Mountain and the Mom's Mountain, with the world-famous Oedipus myth, to determine what the symbolic representation of these heterogeneous motifs is. In Step 6, when the symbolic system is culturally extended, the incestuous desire that appears in the "inverted ship" is interpreted as a fixation that was created when the character sought to unite with homogenous idea. The Cambodian folktale, The Girl and the Tiger, is a story that is reminiscent of the Korean folktale, The Old Man with a Lump. Through the motif in "Tiger," this paper generates a narrative topic that will enhance the students' intercultural abilities by culturally expanding their skills in how to relate with a heterogeneous being that is usually represented as an animal. The Vietnamese folktale, The Coconut Bowl, similar to the Korean folktale, GureongDeongDeong SinSeonBi, is a story that draws a variety of considerations about the surface and theback, and it shows readers how to build a relationship with a heterogeneous idea and how to develop and grow with such a relationship. Thus, if a narrative topic is generated and readers are able to empathize using an opposing feature formed by the core motif of the folktale, it becomes possible, through immigrant folklore, to construct a possibility of a new life through the formation of a relationship with an unfamiliar and heterogeneous culture.

• 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.

• Cross-Cultural Studies
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• v.39
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• pp.241-286
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• 2015

This study explores how folktales' motifs are used in diverse cultural contents such as literature, movies, or comics. More precisely, it is concerned with mysterious characters like Babayaga and Koshchei who appear in Russian fairytales. When the motifs of the reviewed literature are analyzed, the following three criteria are used for classification: New Writing, Rewriting, and New Version. Or course, it is New Writing that is far from the original work. Most of the collected works, including Joan Aiken's The Kingdom Under the Sea, Patricia Polacco's Babushka's Doll, Babushka Baba Yaga, and Tai?-Marc Le Thanh's BABAYAGA, belong to New Writing. The New Writing type mainly focuses on Babayaga's secluded life. In fairytales, Babayaga is depicted as the goddess of Mother Earth, the heroine of the Nature, or the ruler of the Animal Kingdom. That is why she lives in the deep and uninhabited wood. She is related to the Coming of Age ceremony. Her 'Hut on hen's legs' is an obstacle for immature protagonists to face before they come of age. Protagonists are supposed to solve the problems posed by Babayaga. If they succeed, they can get her magical help so as to complete their final mission. Babayaga is likely to appear as their antagonist. Protagonist may be subjected to a terrible ordeal created by Babayaga, and then come of age by recovering from that ordeal. Sometimes, Babayaga helps protagonists to get a grip on reality. That is why she lives in a hut in the deep and dark forest which is on the borderline between life and death. On the other hand, Marianna Mayer's Baba Yaga and Vasilisa the Brave has been classified as a controversial work between New Writing and Rewriting. It is apparently closer to New Version. However, it cannot be classified as a work of New Version because the author incorporates 'probability' into her work. Among the reviewed works, it is Korean Writer Rye, Kami's The Spider Woman's House that best reflects the essence of Babayaga. Babayaga and other characters are amusing in movies because most of the movies are animations for children. In one sense, it is positive that the scary characters in folktales are approachable to children. In other sense, however, it is regrettable that symbolic motifs are completely eliminated. In Mike Mignola's Hellboy, Japanese animations such as Index or Narutaru, on-line games such as Cabal or Vampire: The masquerade, the essence of the supernatural characters in folktales is completely eliminated, and only their 'belligerent power' stands out. It is desirable to put stories into perspective whether they are written or told. The literature property of folktales provides a special opportunity to readers. In this light, a variety of motifs have a good reason to be reborn as modern cultural contents. The bottom line is to maintain its true nature.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.2
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• pp.739-744
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• 2021

This study examined the fantasy drama series Tale of the Nine Tailed, which uses the world view of a folktale and adopts the motif of reincarnation. Tale of the Nine Tailed adopted a cyclical structure where the fate of the past repeats itself in modern life. The traditional Korean folktales that are used in the drama series all share the same topic, but they also vary slightly by region or era. Tale of the Nine Tailed changes people's common negative perception of the nine-tailed fox. First of all, the series portrays the nine-tailed fox as an attractive male, rather than a seductive female. It also incorporated various episodes to tell the story of a heroic nine-tailed fox that uses supernatural powers to save not only those whom he loves, but also the general public. Furthermore, it was a new attempt to bring the nine-tailed fox together with other characters from different folktales into a story to make different world views merge into one. This study analyzes how the narrative structures of traditional folktales are adapted and changed in fantasy drama series, and it explains how various types of result can be created from the storylines of traditional folktales and the imaginations of the authors.