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2015.05.23
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Á¦¸ñ : ¼³È­ ¼Ó È­¼öºÐ È­¼ÒÀÇ »ýÅ·ÐÀû °íÂû ÀúÀÚ : ½Åµ¿Èç
¹ßÇàÇÐȸ : Çѱ¹±¸ºñ¹®ÇÐȸ [The Society Of Korean Oral Literature]
¹ßÇàÁ¤º¸ : ±¸ºñ¹®Çבּ¸ Á¦ 39±Ç È£ pp.1-28(28 pages)
¹ßÇà³âµµ : 2014

ÀúÀ۽ñâ : 2014³â 12¿ù

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»ï¾Æ ±× ¼­»çÀû ¸Æ¶ô°ú Àǹ̸¦°íÂûÇÑ °ÍÀÌ´Ù. È­¼öºÐÀº ¡®Àç¹°ÀÌ °è¼Ó ³ª¿À´Â º¸¹°´ÜÁö¡¯¸¦ ¶æÇÏ´Â ¸»ÀÌ´Ù. ÀÌ ³í¹®¿¡¼­´Â±× ±âº» ÀÚÁúÀÎ ¡®¹«ÇÑ °ø±Þinexhaustible supply¡¯¿¡ ÃÊÁ¡À» ¸ÂÃ߾ º¸´Ù ±¤¹üÀ§ÇÏ°í º¸ÆíÀûÀÎ Á¢±ÙÀ» ½ÃµµÇß´Ù. È­¼öºÐÀÌ Á÷Á¢ µîÀåÇÏ´Â ¼³È­ ¿Ü¿¡ Çѱ¹ÀÇ ¡´¼Ò±Ý ³ª¿À´Â ¸Ëµ¹>À̳ª¡´½Ò ³ª¿À´Â ±¸¸Û>À̳ª À¯·´ÀÇ ¡´È²±Ý¾ËÀ» ³º´Â ¿À¸®>³ª ¡´¾Æ¼ÏǪÅÚ(½Åµ¥·¼¶ó)>, ¡´Áö¸á¸®»ê> °°Àº À̾߱â±îÁö ³íÀÇ ´ë»ó¿¡ Æ÷°ýÇß´Ù. À̵é À̾߱⿡¼­ ¹«ÇÑ°ø±Þ°ú ±×°ÍÀÇ Áß´Ü¿¡¾ôÈù ¼­»ç°¡ ¼­·Î ±ä¹ÐÈ÷ ÅëÇÑ´Ù´Â »ç½Ç¿¡ ÁÖ¸ñÇÑ °ÍÀÌ´Ù.Çѱ¹°ú À¯·´ ¼³È­ÀÇ ±¸Á¶Àû¡¤¼¼°è°üÀûÀÎ º¸Æí¼º°ú ¿øÇüÀû Àǹ̸¦ µå·¯³»´Â °Í ¿Ü¿¡ À̱ۿ¡¼­ Ưº°È÷ ÁÖ¸ñÇÑ °ÍÀº ÀÌµé ¼³È­¿¡ ±êµé¾î ÀÖ´Â »ýÅÂÀû »ç°íÀÌ´Ù. Çѱ¹¿¡´Â ¡®¶¥ÀÌ È­¼öºÐÀÌ´Ù¡¯¶ó´Â ¼Ó´ãÀÌ ÀÖ°Å´Ï¿Í, Çѱ¹°ú À¯·´ÀÇ È­¼öºÐ °ü·Ã ¼³È­¿¡¼­ »ç¶÷¿¡°Ô ±ÍÇÑ ÀçÈ­¸¦ ¹«ÇÑ °ø±ÞÇÏ´Â ÁÖü, °ð ±×¸©À̳ª ¸Ëµ¹, ¹ÙÀ§, ½Ä¹°°ú µ¿¹°, »ê µîÀº ¡®ÀÚ¿¬ÀÇ »ý¸í·Â ³»Áö»ý»ê·Â¡¯À» Ç¥»óÇÏ´Â Á¸Àç·Î Çؼ®ÇÒ ¼ö ÀÖ´Ù. ±×°ÍÀº ÀÚ¿¬À¸·ÎºÎÅÍ ¹ÞÀº °ÍÀ̰ųª ¶Ç´Â ÀÚ¿¬±× ÀÚüÀÌ´Ù. ÀÚ¿¬Àº Àΰ£¿¡°Ô »ì¾Æ°¡´Â µ¥ ÇÊ¿äÇÑ °ÍÀ» ²÷ÀÓ¾øÀÌ, ÇѾøÀÌ Á¦°øÇÏ°Å´Ï¿Í ÇϳªÀÇ °Å´ëÇÑ È­¼öºÐÀ̶ó ÇÒ ¼ö ÀÖ´Ù. È­¼öºÐ °ü·Ã ¼³È­´Â ÀÚ¿¬¿¡ ÈûÀÔ¾î »ì¾Æ°¡°í ÀÖ´Â Àΰ£ÀÇ ¸ð½ÀÀ» ¼­»çÀûÀ¸·Î ÇÔÃàÇÑ °ÍÀ̶ó ÇÒ ¼ö ÀÖ´Ù.

This paper discusses the narr
ative context and meaning of the hwasubunrelatedmotifs of Korean and European folk tales. The word ¡®hwasubun(È­¼öºÐ)¡¯means ¡®a treasure jar supplying goods inexhaustibly¡¯. The core quality of ahwasubun is ¡®inexhaustible supply,¡¯ on which the focus of this paper was placedto make a wider and more universal approach. The discussion includes notonly the folk tales that directly involve hwasubun, but also such Korean storiesas ¡°A millstone pouring out salt¡± and ¡°A hole pouring out rice¡± and suchEuropean stories as ¡°The goose with the golden eggs¡±, ¡°Aschenputtel(Cinderella)¡± and ¡°Simeliberg¡±. The reason is that all of them have a remarkablesimilarity in their narrations about the continuation/discontinuation ofinexhaustible supply.In addition to finding out the universality of such Korean and European folktales in structure and in view of the world and revealing their original meaning,this paper paid a special attention to the ecological thought in them. Thereis a Korean proverb: ¡®The soil is a hwasubun.¡¯ Like this, the subjects thatinexhaustibly supply precious goods to men in the hwasubun-related Koreanand European folk tales - such as a bowl, a millstone, a rock, a plant or an animal, or a mountain - may be interpreted as a being that represents ¡®the lifeforce or producing power of nature.¡¯ They are something received from nature,or nature itself. Nature can be considered as an enormous hwasubun, as itcontinuously and inexhaustibly supples men with what is necessary for themto live. The hwasubun-related folk tales may be taken as a narrative implicationof the state of men, whose physical lives depend on nature.Nature as a hwasubun provides men with many things freely. But there isa rule. The rule is that nature provides men with necessities according to theirneeds. When men begin to aggressively despoil nature to satisfy their covetousdesires beyond the limit of their needs, nature is no longer on men's side.Nature then closes its door to cut its supply, or causes men to be harmed bywhat it supplies. Those who pursue harmony and coexistence with nature willcontinue to enjoy peace and happiness, but those who attack and destroy naturewill collapse like a man who chops his foot with his own ax. Such a principleof the way of life is structuralized in the hwasubun-related folk tales in aconformable manner. It may be considered as an ecological thought drawn upby men from their extensive experience of life. Such a common thought foundin the folk tales of the Orient and the Occident would have a great value, bothideological and cultural, as an universal type of verbal philosophy.   (ÀÌÇÏ »ý·«)

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