구비설화에 나타난 시집간 딸의 역할과 부녀관계의 의미

Abstract

Women are bound to perform two different roles as daughters and daughters-in-law at the same time due to the system of marriage. But it's not quite possible to be successful in the simultaneous fulfillment of the double roles They are forced to be more faithful to the families of their husbands because of patriarchal ideology and social perception called Chulgaweiin that means a married daughter is no longer a member of her original family. However, there are two folktales that showed married women continued to be interested in their parents' homes as well as the homes of their husbands. One is titled “A daughter who takes possession of the propitious site for the grave of her parents,” and the other is titled “A daughter who covers her father's mistake.” The former gave prominence to the roles of the female character as a daughter-in-law by describing her as a daughter-in-law who used the propitious site originally intended for the grave of her father as the grave of her parents-in-law to make the home of her husband blessed and well off. In contrast, the female character of the latter folktale was mainly described as a daughter who covered his father's mistake to save his face at the home of her husband. Thus, married women are constantly torn between their roles as daughters and daughters-in-law, and the conflict is caused by marriage. There are two different spaces after they are married: the home of their parents and the home of their husbands. And they have to perform double roles as daughters and daughters-in-law. In a word, they become marginal persons who are at the boundary point that is somewhere between the home of their parents and the home of their husbands, and they fulfill important roles that are complex and make it possible to separate the inside of the boundary from the outside or combine the two. Another characters to which readers should pay attention in the two folktales are the very fathers of the daughters. In the former tale, the father intentionally fell for her daughter's trick though he was deprived of the propitious site for his grave. In the latter, the father made a mistake when he visited the home of his son-in-law. The fathers of the daughters were portrayed as inattentive and incompetent characters, and it implies that the social perception of Culgaweiin wasn't applied to the father-daughter relationship. In addition, the place that showed the relationship between the daughters and their fathers was the homes of their husbands, and it showed that the fathers and the daughters to whom the above-mentioned social perception had not been applied in the past faced problems at the very place to which the social perception was applied. The fathers of the daughters represent the outside of the boundary, and the women played the role of harmonizing the inside and outside of the boundary in which there had not been smooth communication. Folk beliefs such as a propitious site for a grave, Saju or Myeongisgi were used to further the communication. The two folktales are of significance in that the female characters were described as the women who actively tried to resolve conflicts at the boundary point between the home of their parents and the home of their husbands using their own communication patterns that made it possible to remove the conflict instead of merely following the patriarchal ideology or the social perception of Chulgaweiin.