구비문학을 통한 문화연구 방법

서지정보

ㆍ발행기관 : 한국구비문학회 ㆍ수록지정보 : 구비문학연구
ㆍ저자명 : 함한희

목차

Ⅰ. 머리말
II. 구비문학과 인류학
III. 역사․문화연구자료로서 구비문학
IV. 이야기의 구성틀과 문화적 내용
V. 맺는말

한국어 초록

인류학에서는 신화, 설화, 전설, 민담, 서사시, 칭송시, 애송시, 격언, 수수께끼, 민요 등과 같은 구비문학(oral literature)으로 분류되는 구전자료들이 문화연구에 있어서 중요한 자료로 이용된다. 초기 인류학자들의 경우는 주로 문자가 없는 원시부족사회를 연구의 대상으로 삼았기에 구전자료와 구술은 더욱 중요해질 수밖에 없었다. 이러한 학문적인 전통을 따라서 현재에도 인류학자의 연구대상이 문자사회이건 비문자사회이건을 막론하고 구술과 구전자료의 중요성은 강조되고 있다. 한국, 중국, 일본, 또는 서유럽 등지의 오랜 역사를 가진 문자사회를 연구할 때도 인류학에서는 여전히 구술자료와 구전을 중시한다. 여기에서는 현지인들과의 이야기를 통해서 듣는 민담, 전설, 옛날이야기를 포함하여 개인들의 면담자료, 생애사, 또는 구술사의 형태로 전해지는 특정한 마을과 집단의 역사 따위를 폭넓게 포함한다.

영어 초록

My article discusses the importance and usefulness of oral literature in the study of cultures. Oral literature includes many different unwritten literary and poetic forms such as myths, narratives, folktales, epics, lyrics, songs, proverbs, and riddles. Some were collected and kept in written forms. My study is focused on these collected materials in various source books. Oral literature that remains today either in written or verbal form is considered to have been made in the middle and late Choson period. It is evidently an important data to study the folk literary forms of Choson. In addition, I have focused on the folk literary forms as historical and cultural source material. In this respect, oral literature contributes to the study of culture by allowing an exploration of the folk people's social background and psychology of their thoughts, values and consciousness through the time period.
I have examined two categories of popular folk stories. One is a category of stories about pious sons, daughters, and daughters-in-law which exist in many versions. The narratives based on filial piety are considered the most popular theme in the Korean oral literature. During the period of mid-Choson a new family system emphasizing the exclusive succession to the eldest son and the corporation of patrilineal kin groups were established along with the adoption of Neo-Confucian ideology by the State and the Yangban elites. Under these circumstances, the folk people also began being educated and learned the new values, morals and virtue about family relationships and life. These different stories about dedicated and faithless sons, daughters-in-law, and daughters tell us that the folk people of the period were ambivalent about the new system of family relationships and patrilineal kinship. While many people appreciated and praised such new familial ideology, some resented and spoke out against it.
The other category of stories is about a baby warrior with mythical power. This story also exists in many versions. However, the common theme in the baby warrior narratives is that the powerless should obey authority without resistance. These stories also taught the powerless survival strategy for existing in a stratified society without much difficulty. The folk people tended towards protecting themselves rather than resisting or defying authority and risking their lives.
The two categories of folk stories deserve special attention because they reveal the folk people's understanding of the world, values, and their psychology. Even though the stories do not specifically address changes in structures of family relationships and social stratification, oral literature clarifies the folk people's belief in family relationships and political relationships between authority and the powerless.

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