북한 사회과학원 주체문학연구소가 간행한 『재미나는 옛이야기』(전3권)의 개작 양상 연구

Abstract

In 1964, the Institute of Literature of the Academy of Social Sciences published "Oral Materials Collection (Folktales)". Subsequently, the Institute of Subject Literature of the Academy of Social Sciences published "Interesting Folktales" (3 volumes, 1986-1987, hereafter "1986 edition"). The 1986 edition is a representative collection of folktales from the 1980s, and it is necessary to consider how it was published. In this paper, we compare the 1986 edition with a collection of folktales published in the 1960s to determine the source of 79 of the total 83 stories included in the 1986 edition. The four stories (or newly added stories) of which sources could not be verified appear to be simple laugh stories. However, all of the stories have in common that they contained superstition, satire, the disguise of the powerful, and didactic content against greed. Thus, the 1986 edition is a general education book, but it was published to enhance socialist culture as well as for the public interest. The 1986 edition was not a collection of folktales published by the North Korean Writers' Union, but was selected from the 1964 edition published by the Academy of Social Sciences, "History and Culture of Mt. Geumgang" (1984), and "Folktales" 2 volumes (1965), which utilized the 1964 edition, for a total of 55 pieces. The Academy of Social Sciences placed more emphasis on the stories of landowners compared to the collection of folktales of the North Korean Writers' Union. Among the folktales included in the 1986 edition, 32 folktales in total (41.5%), involve the failure of the ruling class along with the landowners. Thus, the 1986 edition was published as a popular culture book, referring to earlier folktale collections. While including many didactic and enlightening folktales, including fables, it also reinforced the popular and class characteristics of the book, emphasizing the class-conscious and proactive people. The 1986 edition, while containing many funny stories, emphasized hard work and cooperation. This was also the socialist culture that North Korea demanded of its people in the 1980s. Cooperation is gradually extended from individuals and families to villages, communities, and countries. The protagonists are willing to give back to the community the wealth they have gained through their ordeals. In this paper, for the first time, we established the source of the 1986 version by checking a collection of North Korean folktales from the 1960s. We then analyzed its transformation. For further study, specific comparative research with North Korean folktales, including "Korean Folktales Collection" 1-26 (1986-2013), is required.