마쓰무라 다케오『일본동화집』<조선부>의 개작 양상 연구

Abstract

This study introduced the pieces contained the Joseon’s stories in The fairy tales book of Japan(1924)compiled by Matsumura Takeo, a mythologist in Japan, and examined the ways the fairy tales in Joseon were accepted while comparing them with the preceding pieces of the collection of fairy tales in Joseon. A series, "the world fairy tale collection", is literally the collection of stories from around the world, and the stories of Joseon are in The fairy tales book of Japan. This suggests a political perspective of the author who wanted to actively accept and reenact the colonial situation. In the 1920s, Japan had actively engaged in publishing complete collections, and the fairy tales of Joseon often were compiled in The book of Japan. In <Stories of Joseon>, there are 27stories of Joseon, which is highly small number compared to Japanese or Ainu stories, and myths and legends were excluded. The compiler brought stories from the fairy tale books of Joseon and shortened the sentences and the length of episodes while rewriting them into sentences full of dialogues. This can be said as an adaption that makes the progress of stories faster and helps readers understand. In terms of contents, a lot of funny stories accentuating human's stupidity, greed, conflict and strife were adopted. Considering the fact that it was the Japanese colonial period and that it was for Japanese readers, it cannot be considered as a laugh of humor and public. Matsumura, the compiler, had a strong prejudice against Joseon culture and denied the independent value of Joseon and Ainu in the commentaries while showing cultural superiority trying to raising the value of cultural people, Japan. In particular, considering that he ardently praised of the faith in imperial family and the worship of the Japanese emperor over the 1930s, this collection offers the beginning of his stance. Further studies on this are needed. The fairy tale books of Joseon that had influenced The fairy tales book of Japan <Stories of Joseon> were Joseon monogatari shu (1910) by Dakahasi Toru, Shin nihon kyoiku mukashibanasi (1917) by Dakagi Toshio, and Densetu no Joseon (1919) by Miwa Tamaki. The fairy tales book of Japan <Stories of Joseon> did not collect the stories of Joseon, but adapted what were published before. It can be said that while the books of Joseon's fairy tales published in the 1910s tend to collect and contain the stories of Joseon, after the 1920s, fairy tales were adapted and edited. <Stories of Joseon>(1924) by Matsumura and the book of Joseon's fairy tales (1926) by Nakamura Ryohei suggested the clear tendency. This paper thus far have introduced The fairy tales book of Japan <Stories of Joseon> and compared it with previous fairy tale books in terms of contents. It is another challenge to take a look at the ways that the preceding books were adapted since they had a certain amount of impact on 'the book of Joseon's fairy takes' (1924) by the Japanese Government-General of Korea and 'the book of Joseon's fairy tales' (1926) by Nakamura Ryohei. Bang Jeong-hwan stressed the importance of discovering old fairy tales to expand the world of fairy tales and richen the contents in the pioneering period of children’s literature. However, the task of gathering old fairy tales of Joseon was started by Japanese with regard to the Japanese occupation. The fairy tales book of Japan <Stories of Joseon> is a fairy tale book that needs to be noted given that it contains the original, changed, or damaged version of Joseon's fairy takes before and after the 1920s.