• Cross-Cultural Studies
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• v.44
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• pp.147-189
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• 2016

This study attempted to investigate the issue how stepmother's narrative was transferred to . For this agenda, the approach of this paper is described below to determine how Bbaengdeok's stepmother narrative was transferred episodically to . First, this paper started from the relation between stepmother narrative and affiliated with each root folk tale in Buddhist text. Among known as root folk tale until now, this paper investigated whether was the root folk tale affiliated to Buddhist literature. At that point, stepmother narrative showed relation with opening eyes motive. It has been reported that the text of opening eyes in Buddhist literature is originated from the south. This paper confirmed that 's stepmother narrative was related to Buddhist literature originated from south. Next, this paper investigated the background of opening eyes motive of stepmother types. After entering Gyeongpan , it formed Bbaengdeok narrative of Wanpan related to Literary geography of Jeollado enjoying space of Wanpan . There are two evidences for this. The first one is which was passed down around Jeollado. In the course of sudden Buddhist folklore's flow into the country, it is that combined stepmother narrative of sudden Buddhist literature with the characteristics of northern Buddhist literature which was reconstructed into son's filial behavior of northern Buddhist literature to make father's blinded eyes open. The other is the Buddhist trend of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined. It appeared that stepmother narrative was formed in the Buddhist background of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined.

• Journal of Korean Classical Literature and Education
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• no.37
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• pp.217-252
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• 2018

In the [Samguk sagi], is the origin story of , a Pansori novel from the late Joseon period. is derived from an Indian folktale. This article examines the narrative changes from the Indian folktale. Through this, I attempt to examine how the short fable developed into a fascinating story with numerous variants like . The five kinds of stories that I have observed all indicate the development of a common narrative. They also have a common character: terrestrial animals, deputy, and aquatic animals. However, in the original story, the more the character is brought up, the greater the persuasiveness of the action. In addition, the scale of the conflict expands due to the reorganization of the incident. Moreover, the theme of the narrative has diversified by utilizing the space as a contrast. Discussions reveal that a single story or storyteller does not create a fascinating story. The implication being that several narratives and numerous people together make the narrative changes.

• (The)Study of the Eastern Classic
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• no.48
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• pp.65-90
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• 2012

This paper treats indigenous themes on of Kim Si-seup(金時習). has strong local color to the others of "Keumoh-shinhwa(金鰲新話)". This novel is set in Nam-won(南原) and Manbok-sa (萬福寺)which are used to realize the subject. Not only a folk game like Jeopo is used as important tool, but the main character of the novel is native Namwon man. Kim Si-seup stayed for a long time in Namwon. Because of this experience, he can realize unique and local setting, and then can break from the convention about a place setting of classic novel. The local color on is confirmed at . This tale have come down in Namwon, and then was recorded early 1970s. This tale is very similar with , so many researchers understood that the tale is the orginal work of . However, I suggest that is the orginal. Written with Chinese character, was very difficult to read. Besides, many Chosun scholar couldn't find this novel. Nevertheless, has a strong local color, so many Namwon people could accept this novel, and could create new folk tale easily.

• The Journal of the Korea Contents Association
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• v.12 no.3
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• pp.123-138
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• 2012

The purpose of this study is to identify how tales are accepted and embodied as a new work in dance as performing arts, which are getting attention for its rapid growth in the area of cultural industries. Major performances of recently created and performed ancient tales including Baridaegi, Chun-Hyang story, Yeonohrangseohnye are analyzed here. With acceptance of tales into dance, vitality of creation by the eternal word of mouth, rich information contained in each tale and the variety of interpretation showed the possibility of a new interpretation based on the existing perspectives. There are three kinds of acceptances: diversification of narrative techniques of the subject, adoption of the issue of moral values as a topic, and acceptance of tradition and national consciousness. To satisfy the fundamental concern about the universe and human, and to create both worldwide and Korean dance contents, the images of tales are being reinterpreted into a new dimension beyond the boundary of time.

• Proceedings of the Korean Society of Community Living Science Conference
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• 2009.09a
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• pp.103-103
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• 2009

한국 최초의 벼 재배지이고 농경문화의 근원지인 김포시는 경기도 북서부지역에 위치하고 있다. 북쪽과 동쪽으로 한강을 사이에 두고 있고 강화만 및 한강 하구부 염하 등이 3면을 둘러싸여 있어 김포반도라 한다. 서쪽에 문수산(376m), 장릉산(150m), 수안산(147m) 등의 낮은 산들이 소구릉지를 이루고 있으며 한강에 의한 토사의 운반 퇴적으로 이루어져 농경에 적합한 김포평야를 이룬다. 이런 특징을 갖고 있는 김포지역 향토자원 조사를 위하여 고문헌, 군지, 학술지 등의 자료를 통해 총 563종의 향토자원 목록을 정리하였다. 향토자원의 유형분류를 해보면 인물 193종(34.3%), 자연생태환경 140종(24.9%), 유물유적 136종(24.2%), 민속풍속 79종(14.0%), 전통식품 특산품 15종(2.7%)의 비율로 나타났다. 이 중 활용성이 있는 것으로 판단되는 자원을 지역 전문가 협의회를 통해 1차 선발 평가하여 기본조사를 실시하였고, 향토자원의 가치, 산업화 가능성 평가를 통해 2차 심층조사 대상을 선정하였다. 김포시 향토자원 목록 총 563종 중, 179종이 기본조사 자원으로 선정되어 기본조사를 실시한 결과, 설화 전설자원이 34종(19.0%), 전통제전 자원이 19종(10.6%), 유적사적지와 건축자원이 각 18종(10.1%), 수변 및 해양자원 자원이 15종(8.4%), 조각 자원이 15종(8.4%), 마을자원이 10종(5.6%) 등으로 나타났다. 각 자원의 명칭을 보면 설화 전설은 선돌이 전설, 김삿갓의 일화, 형제투금, 애기봉전설 등이었고, 전통제전은 김포통진두레놀이, 손돌공 진혼제, 대명리 풍어제 등의 자원이, 유적사적지는 덕포진(사적 제292호), 수안산성(지방기념물 제159호), 장릉(사적 제202호) 등으로 조사되었는데, 특히 지석묘의 분포가 많았다. 기본조사 자원을 대상으로 지역전문가 2차 협의회를 통해 향토자원의 가치, 산업화 가능성 등을 평가하여 53종을 선정하였고, 유물유적 24종(45.3%), 민속풍속 12종(22.6%), 자연 생태환경 10종(18.9%), 전통식품 특산품 4종(7.5%), 인물 3종(5.7%) 비율로 나타났다. 향토자원 산업화는 생산물 품질고급화나 농산물 가공분야가 점차 감소하고 천연염색 공예, 관광, 문화상품 등으로 다각화되고 있으므로 김포시의 농촌문화와 전통지식기술자원이 지자체와 지역주민들에 의해 활성화되기를 기대한다.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.161-200
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• 2023

The fairy tale 'The King's Ass's Ears' is a simple story about a king and a barber. The king's 'Ass's ears' is discovered by the barber, who becomes sick due to his inability to reveal the secret. He eventually confesses the secret in a deep pit and covers it with soil, but a reed grows in that spot and reveals the secret when it sways in the wind. This fairy tale is registered in Stith Thompson's narrative type AT 782 as 'King Midas and His Ass's Ears', corresponding to a well-known story of King Gyeongmun in Korea, as it is published in elementary textbooks. When something becomes conscious, its automatic mechanical tendency leads to obsolete and rigid. To avoid rigidity in our conscious life, we need continuous renewal via contact with the flow of mental events in our unconscious. From the aspect of analytical psychology, the King's 'Ass's ears' enables irrational contact with the fundamental emotions lost in the flow of life. The barber symbolizes spiritual transformation, and the reed swaying in the wind symbolizes the revelation of secretive knowledge associated with the divine. The king can hear the sound of all creation and become one with it, which was the will of the divine. The Self, as the psychic totality of an individual and paradoxically also represents the regulating center of the collective unconscious, continually seeks to merge and transform with the lost primal layer of humanity, which has now become distant and discarded due to the development of human consciousness.

• The Journal of the Korea Contents Association
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• v.15 no.9
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• pp.61-71
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• 2015

Developing cultural contents in cultural creativity industry is very practical process recently. Research about Jeju's legend and myth should be the basic theory for cultural contents development based on local cultures. Jeju Naewotdang Musindo 10 gods paintings are unique colored pictures, appointed as Jeju folklore material No.7 and national important folklore material No. 240. Jeju-Do is remained the springhead of absorbed into unique culture for a long time because of Jeju's geographical environment condition. Jeju Musindo could be related with the symbol of Jeju's myth images and the springhead of emotions of our typical country people. It would be analysed by Wucius Wong's design style theory for approaching visual image and symbolic meaning. This research about Jeju Naewotdang Musindo 10 gods paintings could provide design analysis methodology for further theoretical studies about Jeju's legend and myth for Jeju's unique cultural contents.

• Journal of Korean Medical classics
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• v.19 no.4
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• pp.182-192
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• 2006

통과대복의육십사괘차서도(通過對伏義六十四卦次序圖), 방도(方圖), 원도적연구(圓圖的硏究), 이급장개빈대육십사괘방원도중소천발적의역학내용적연구(以及張介賓對六十四卦方圓圖中所闡發的醫易學內容的硏究), 득출여하결론(得出如下結論): 1. 육십사괘적생성원리중(六十四卦的生成原理中), 존재소강절적일분위이법설화번사전적일정팔회설(存在邵康節的一分爲二法設和繁辭傳的一貞八悔說), 이사지횡향배열적도(而使之橫向排列的圖), 칭위복의육십사괘차서원(대횡도)(稱爲伏義六十四卦次序圓(大橫圖)). 종차원(從此圓), 가청초지효육십사괘적생성근원(可淸楚知曉六十四卦的生成根源). 2. 복의육십사괘원도(伏義六十四卦圓圖), 파대횡도분위료양부분(把大橫圖分爲了兩部分), 즉전삼십이괘종좌상방향하진행료배치(卽前三十二卦從左上方向下進行了配置), 이후삼십이괘종우상방향하원형진행료배치(而後三十二卦從右上方向下圓形進行了配置). 차원이자오묘유위중심청초지현시출료양시(자)(此圓以子午卯酉爲中心淸楚地顯示出了陽始(子)), 양진(묘)(陽辰(卯)), 양극(오)(陽極(午)). 음시(오)(陰始(午)), 음진(유)(陰辰(酉)), 음극(자)등적상(陰極(子)等的象), 체현료천도순환적도리(體現了天道循環的道理). 3. 복의육십사괘방원(伏義六十四卦方圓), 야유래어대횡도(也由來於大橫圖), 역체현료지도원리급선천법상적자연지묘(亦體現了地道原理及先天法象的自然之妙). 4. 복의육십사괘방위원시근거천지지리(伏義六十四卦方位圓是根據天地之理), 재복의육십사괘원도내배치료복의육십사괘방원(在伏義六十四卦圓圖內配置了伏義六十四卦方圓). 저시유주자수차배치적(這是由朱子首次配置的). 원도이원형진행료배치(圓圖以圓形進行了配置), 중공상태체현료천지순환적질서(中空狀態體現了天之循環的秩序), 이방도이방형진행료배치(而方圖以方形進行了配置), 중간충실체현료지지존재적상태(中間充實體現了地之存在的狀態), 기작용균시어중심부(基作用均始於中心部). 방원도중포함착일개월적변화(方圓圖中包含着一個月的變化), 일년적운행(一年的運行), 129,600년지우주일년적변화(年之宇宙一年的變化), 천지적종시(天地的終始), 인물적생사(人物的生死), 고금세변적원리등(古今世變的原理等). 5. 장개빈확립료용역학원리해석의학적의역학(張介貧確立了用易學原理解釋醫學的醫易學), 파육십사괘방원여인체진행결합작료천발(把六十四卦方圓與人體進行結合作了闡發). 기일(基一), 기인위육십사괘원도적중심시태극(基認爲六十四卦圓圖的中心是太極), 차부상당어인체지심, 이건남곤북화리동감서(而乾南坤北和離東坎西), 분별대응어상수하복화좌우이목(分別對應於上首下腹和左右耳目). 기이(基二), 원도이사등분적사상(圓圖以四等分的四象), 파인생분위료사분(把人生分爲了四分), 병분별진행료배속(幷分別進行了配屬). 저설명료파육십사괘여 "소문·상고천진론" 중이팔수위변적장부원리(這設明了把六十四卦與『素問·上古天眞論』中以八수爲變的丈夫原理), 소진행적배속관계(所進行的配屬關係). 기삼(基三), 기인위재원도중(基認爲在圓圖中), 여동양시생적복괘(천근)여음시생적구괘(월굴), 相互交替進行循環一樣, 인적생장쇠로적도리화일일중오매적도리시일양적(人的生長衰老的道理和一日中寤寐的道理是一樣的). 기사(基四), 기재원도중(基在圓圖中), 이천양재남화천부족서북(以天陽在南和天不足西北), 래설명료건재남화곤재북적도리(來說明了乾在南和坤在北的道理), 병재방토중이지강재북화지불만동남(幷在方土中以地剛在北和地不滿東南), 래설명료건재서북화건재동남적도리, 이육십사괘적원리여의학밀접결합, 대지진행료설명(對之進行了說明).

• 한국체육학회지인문사회과학편
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• v.57 no.5
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• pp.1-11
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• 2018

The purpose of this study was to investigate the views of Joseon held by Kano Jigoro, who was the creator of judo and spread the martial arts ideology across the world, to shed light on the fundamental essence of the martial arts ideology spread around Korea. Conducted in this perspective, the study generated the following results: first, Kano Jigoro grew up, receiving history education from classical scholars of Japan. He was accordingly influenced by the Seikanron, which argues that Empress Jingu, a mythical character, conquered Silla, Baekje and Gaya. The Seikanron became the basis of the Imna Ilbonbu theory during the Japanese rule and was projected onto martial arts ideas Jeongryeokseonyong and Jatagongyeong that were completed by Kano Jigoro and introduced into Joseon. Secondly, Kano Jigoro distributed and expanded the tale of statehood in the prism of martial arts ideology since the Meiji Restoration, which was possible because he connected his martial arts ideas to the statehood of Japan. As a result, they were used as the logic of Korea and Japan are One in Joseon unlike the rest of the world where they were applied as peace ideas. Finally, his martial arts ideology introduced into Joseon during the Japanese rule went through acculturation and showed the contradiction of being interpreted differently according to different individuals. Most Japanese people made use of his martial arts as a means of the Korea and Japan are One policy, whereas the pioneers of the Korean people excluded Kano Jigoro's view of state, included the nationalistic features in it, and trained their martial arts as a means of overcoming the national crisis.

• Journal of the Korean Institute of Landscape Architecture
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• v.14 no.2
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• pp.17-26
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• 1986

Landscape around a settlement is not only a natural object, but also a matters of the man in the co-relation with his environment. Man perceives the landscape rational or sensible. Then it changes into the substance for him and influences him: as we see often in the folklore, that is of importance in the mind. Man reacts against his surroundings deceidedly, selfassurd or commonly, and uses sometimes the landscape to the elements for realization, physical or symbolical. Out of one character of korean villages, adaption to the circumstances, we can notice also its inner image, the reflection of the mind. Seeing and perceiving the environment emotional or reasonable and, reflecting and descreibing the inner self on the space. Here, the landscape and the nature are matter of the man, a scale for his ethical estimation or a mailer of the realization his mind. It is difficult, but important, such a immanent picture in(or of) the landscape to find. This is a preliminary study in such a way.