『조선동화집』 수록 동화의 부정적 호랑이像 偏載 현황과 원인
A study on the state and the cause of the negative image of the tiger which appears in “The Fairy Tales of Chosŏn"
0
조회
0
다운로드
10
인용
0
참고문헌
키워드
초록
“The Fairy Tales of Chosŏn", published in 1924, is the first collection of fairy tales in Korea. By understanding and analyzing Chosŏns folklore and culture, the Japanese Government-General of Chosŏn published it as a part of Japanese cultural policies in order to use it to firmly colonialize Chosŏn. By taking a good look at “The fairy Tales of Chosŏn" we could find the intention of the Japanese to despise the Chosŏn people´s, and further more to transplant the inferiority of Chosŏn people´s. This is shown especially in the image of the tiger in this fairy tales. The tiger, traditionally symbolized as the Korean peoples spirit, appears as various kinds of forms in Korean folk tales. In Korean folk tales, the tiger image appears as sacred tiger, the tiger returning the favor, tender-ness tiger, transfiguring tiger, foolish tiger, and violent tiger. As shown above, the tigers in Korean folk tales has equally both, positive and negative side of its character. But the stories written in this tales book appears only the negative images of the tiger. It only shows the negative image of a tiger-a foolish tiger, ungraceful tiger, the tiger which has been punished for being cruel to humans. The first reason why there are negative image of the tiger in the “The Fairy Tales of Chosŏn" is that the Japanese Government- General of Chosŏn´s has surveyed the folklore for the assimilation colonization policy. They have adopted the colonization policy based on assimilizm to disregard Chosŏn´s customs, practices, destroy Chosŏn´s characteristic culture and further more deny the existence of Chosŏn nation. The Japanese was very well aware of the tiger being the essence of Chosŏn nations culture. These thoughts being specificly confirmed by the folklore survey, it seems that the symbolizations of Chosŏn could always bound the Chosŏn nation characteristics into one and could threaten Japan. Since anything that could inspire the colony Chosŏn´s national characteristics could counter there aim for imperialism, by disregarding and defamation the symbols of Chosŏn they made their political basis firmly. Especially the foolish tiger, ungraceful tiger, the tiger which has been punished for being cruel to humans which has appeared in the “The Fairy Tales of Chosŏn" cold be valued very successfully in the aspect of colonial policy by publishing only negative images of the tiger. By showing how easy it could be fooled by a weak rabbit, the tiger which has been sacred and feared has been disregarded. And the image of ungraceful tiger has implanted the senses that deify tiger is only a superstition. The existence, wishing one´s desire and worshiping has given corresponding reward, was the immanent god´s ideal of our folklore, but by showing the image of ungraceful tiger, the tiger which has been punished for being cruel to humans has taken a great role in disregarding the deify image of tiger in our nation. Furthermore it could be said this process has taken a part in weakening the well bonded strength of “Chosŏn=tiger".
Abstract
“The Fairy Tales of Chosŏn", published in 1924, is the first collection of fairy tales in Korea. By understanding and analyzing Chosŏns folklore and culture, the Japanese Government-General of Chosŏn published it as a part of Japanese cultural policies in order to use it to firmly colonialize Chosŏn. By taking a good look at “The fairy Tales of Chosŏn" we could find the intention of the Japanese to despise the Chosŏn people´s, and further more to transplant the inferiority of Chosŏn people´s. This is shown especially in the image of the tiger in this fairy tales. The tiger, traditionally symbolized as the Korean peoples spirit, appears as various kinds of forms in Korean folk tales. In Korean folk tales, the tiger image appears as sacred tiger, the tiger returning the favor, tender-ness tiger, transfiguring tiger, foolish tiger, and violent tiger. As shown above, the tigers in Korean folk tales has equally both, positive and negative side of its character. But the stories written in this tales book appears only the negative images of the tiger. It only shows the negative image of a tiger-a foolish tiger, ungraceful tiger, the tiger which has been punished for being cruel to humans. The first reason why there are negative image of the tiger in the “The Fairy Tales of Chosŏn" is that the Japanese Government- General of Chosŏn´s has surveyed the folklore for the assimilation colonization policy. They have adopted the colonization policy based on assimilizm to disregard Chosŏn´s customs, practices, destroy Chosŏn´s characteristic culture and further more deny the existence of Chosŏn nation. The Japanese was very well aware of the tiger being the essence of Chosŏn nations culture. These thoughts being specificly confirmed by the folklore survey, it seems that the symbolizations of Chosŏn could always bound the Chosŏn nation characteristics into one and could threaten Japan. Since anything that could inspire the colony Chosŏn´s national characteristics could counter there aim for imperialism, by disregarding and defamation the symbols of Chosŏn they made their political basis firmly. Especially the foolish tiger, ungraceful tiger, the tiger which has been punished for being cruel to humans which has appeared in the “The Fairy Tales of Chosŏn" cold be valued very successfully in the aspect of colonial policy by publishing only negative images of the tiger. By showing how easy it could be fooled by a weak rabbit, the tiger which has been sacred and feared has been disregarded. And the image of ungraceful tiger has implanted the senses that deify tiger is only a superstition. The existence, wishing one´s desire and worshiping has given corresponding reward, was the immanent god´s ideal of our folklore, but by showing the image of ungraceful tiger, the tiger which has been punished for being cruel to humans has taken a great role in disregarding the deify image of tiger in our nation. Furthermore it could be said this process has taken a part in weakening the well bonded strength of “Chosŏn=tiger".
참고문헌 (15)
- 권동희, "최남선의 지리사상과 '소년(少年)'지의 지리교육적 가치 -'해상대한사(海上大韓史)'를 중심으로-", 한국지리환경교육학회지, 12(2), pp.219~228 (2004), 한국지리환경교육학회
- 권혁래, "근대 초기 설화·고전소설집 『조선물어집』의성격과 문학사적 의의", 한국언어문학, (64), pp.217~246 (2008), 한국언어문학회
- 김수일, "민족의 영물, 호랑이", 과학동아, (145), pp.16~25 (1998), 동아사이언스
- 김우봉, "일본 근대교육에 있어 ‘모범인물’ 창출과 양상-수신교과서?의 니노미야 손토쿠(二宮尊?)를 중심으로-", 日本語文學, (23), pp.221~242 (2004), 한국일본어문학회
- 라인정, "구비설화에 나타난 호랑이의 성격 고찰", 어문연구, 18, pp.373~396 (1988), 어문연구학회
- 한국 호랑이 디지털 콘텐츠 개발 결과 보고서, "박해숙", 건국대학교 동화와 변역 연구소, ~
- 서동수, "아동의 발견과 ‘식민지 국민’의 기획", 한국현대문학회 2008년 제2차 전국학술발표대회, pp.117~131 (2008)
- 오오타케 키요미, "‘조선동화’와 호랑이 - 근대 일본인의 ‘조선동화’ 인식", 동화와 번역, pp.39~52 (2003), 건국대학교 동화와 번역연구소
- 오창영, "한국호랑이의 뿌리를 찾아서", 과학동아, 통권 : 91, pp.62~67 (1993), 동아사이언스
- 정상우, "1910~1915년 조선총독부 촉탁(囑託)의 학술조사사업", 역사와 현실, (68), pp.237~271 (2008), 한국역사연구회
- 조선총독부, "조선동화집-우리나라 최초 전래동화집(1924년)의 번역․연구" (2003), 집문당
- 조희웅, "한국 설화의 유형" (1983), 일조각
- 허원기, "한국 호랑이 이야기의 현황과 유형", 동화와 번역, 5, pp.85~104 (2003), 건국대학교 동화와 번역 연구소
- 임동권, "조선총독부의 1912년에 실시한 里謠․里諺及 通俗的 讀物等 調査에 대하여", 국어국문학회, 27, pp.221~ (1964)
- 황패강, "한국민족설화와 ‘호랑이’, 국어국문학", 국어국문학회, 55~57, pp.569~581 (1972)
