민속학의 비극 – 일본 민속학의 세계사적 전망에서 -

스가 유타카(菅豊),이주현(번역자) 실천민속학회 2023 실천민속학연구 Vol.41 No.-

민속학의 세계사를 조망하면, ‘민속학의 비극’적 상황 속에서 미국 민속학과 독일 민속학이 수십 년간 급진적인 변혁을 계속해 온 한편, 일본 민속학은 변혁을 완강하게 거부해 왔음을 알 수 있다. 미국 민속학이나 독일 민속학의 변혁 경험은 앞으로 정의와 방법, 그리고 이론 면에서 일본 민속학이 크게 변혁해야 한다는 가르침을 준다. 또 이러한 경험은 일본 민속학이 변혁할 때 많은 참고가 된다. 일본 민속학의 미래를 향한 변혁의 길은 현시점에서 일본 민속학이 학술 세계에서 사라진다는 비극적 시나리오를 파기하기 위한, 즉 학술 세계 속에서 민속학이 명맥을 유지하기 위한 필수조건이다. 그 변혁을 계속 거절하면 가까운 장래에 일본의 아카데믹 민속학은 학술 세계로부터 퇴장을 면할 수 없게 될 것이다. 이대로라면 일본 민속학은 비극적 시나리오를 감수해야 한다. 그러나 한편으로 우리가 변혁과의 씨름에 나섰다할지라도 반드시 그것을 방해하는 곤란에 직면할 것임을 상정해 두지 않으면 안 된다. 그리고 그 어려움을 극복한다고 해서 반드시 민속학에 행복한 미래가 열린다는 것은 아니라는 사실도 인식해 두어야 한다. Looking at the world history of folklore, we can see that in the “tragedy of folklore (folkloristics)” situation, American folklore and German folklore have continued radical transformation for several decades, while Japanese folklore has obstinately refused to change. The experiences of transformation of American and German folklore tell us that Japanese folklore will have to undergo a major transformation in terms of definition, method, and theory in the future. These experiences will also be of great help to Japanese folklore in its transformation. This path of transformation for the future of Japanese folklore is a prerequistite for destroying the tragic scenario of the disappearance of Japanese folklore from the academic world at the present time, that is, for keeping folklore alive in the academic world. If we continue to refuse the transformation, Japanese academic folklore will be forced to exit from the academic world in the near future. If this situation continues, Japanese folklore will have to accept a tragic scenario. At the same time, however, we must assume that we will face difficulties that will surely prevent us from making such a change. We must also recognize that overcoming these difficulties does not guarantee a happy future for folklore.

논문(論文) : 일제강점기(日帝强占期) 가신신앙(家神信仰) 연구(硏究)

송재용 ( Jae Yong Song ) 한국한문고전학회(구.성신한문학회) 2008 漢文古典硏究 Vol.17 No.1

본고는 일제강점기의 가신신앙에 대하여 살펴보았다. 자료가 매우 빈약한 실정에서 논의도 쉽지 않았다. 유형별로 논의한 사항들을 중심으로 종합하여 요약 제시하면 다음과 같다. 일제강점기의 가신신앙은 유형별로 지속되거나 변용되었다. 성주신은 함경도지방을 제외하고는 지역마다 큰 변모없이 지속되었고, 터주신·제석신은 지역마다 별로 변용되지 않았으며, 업신은 지역마다 대개 변용되지 않은 것으로 추정된다. 또 조왕신은 일부지역만 전승 변모된 것으로 보여 지며, 문신은 변용된 모습을 보였고, 측신은 대도시를 제외하고는 대체로 변모되지 않은 듯하다. 그리고 삼신은 지역마다 변용되어 전승되었으며, 구신은 변형 없이 전승된 것 같다. 전체적으로 볼 때 이 시기는 개화기 이전의 것을 대체적으로 큰 변모없이 전승 지속하였다고 보여 진다. 그러나 그 중 일부 유형에서는 변용의 모습을 감지할 수 있었다. 일제강점기는 민속학사적으로도 매우 중요한 시기이다. 그런바 근대화와 민족문화말살정책, 그리고 조사방법상의 문제가 있다고 하더라도 일제강점기 가신신앙의 지속과 변용에 대한 유형별 논의는 매우 중요하다. 뿐만 아니라 개화기 전후와 해방 이후의 지속과 변용도 연계시켜 살펴볼 수 있다는 점에서 그 의미가 크다고 하겠다. This study investigated the religion in house spirits during the Japanese colonial period. Due to the lack of reference materials, it was not easy to make decent discussions on this matter. The results from the discussions could be summarized as below. The religion in house spirits in the Japanese colonial period has been continued or transformed according to the suggested types. House lord in the roof beam was intact in most areas without significant changes except for in Hamgyeong-do area, whereas house site god·harvest god were not particularly acculturated by region. In addition, it has been estimated that household mascot god was not acculturated largely by region. Meanwhile, kitchen god was thought to be transmitted and transformed only in some regions, and door god was acculturated; and it seemed that toilet god was not largely transformed except for in large cities. Furthermore, gestation & longevity god was acculturated and passed down by region, while cattle god seemed to be passed down with no changes. Overall, it has been believed that those prior to the flowering period were largely passed down and continued with no significant changes (under the circumstances where there have been a lack of pertinent materials, it has been assumed that the references given by Lee Neung-hwa were significant in figuring out the religion in house spirits before the flowering period). Nevertheless, it has been detected that there were acculturations in some of the types. The Japanese colonial period is very important in the history of folklore. Despite the fact that there were some issues as to modernization, policies regarding the liquidation of national culture and research methods, the discussions by type on the continuance and acculturation of religion in house spirits in the Japanese colonial period are very important. Besides, it is significant in terms of its continuance and acculturation before and after the flowering period and after the liberation period and their resulting link.

1930~40년대 서물동호회(書物同好會)의 활동과 조선(朝鮮) 인식

이현희 ( Hyunhee Lee ) 연세대학교 국학연구원 2015 동방학지 Vol.171 No.-

Shomotsu-Doukoukai (書物同好會, the Book Club) was founded in 1937. Leaders of the Chosen-Toshokan-Genkyukai (朝鮮圖書館硏究會, the Korean Library Research Organization) created the club and inherited the Japanese’s Korean Studies activities. Their research was very active at a time when the Korean Studies Movement was in recession. They issued a total of 20 Newsletters, and published 11 special booklets and 3 postcards. The Book Club``s Japanese members wrote numerous articles on the history and folklore of Korea, particularly about Korean bibliography. They categorized the Korean boundaries with reference to “Korean” Books. Meanwhile, while some tried to understand the Korean people through the folklore of Korea, many criticized the pre-modern Korean society and regarded Korea as a stagnant society. They viewed Korean history in the context of the relationship between Korea and China, and criticized the tribute system. At the same time, they doubted the independent capability of Korea. As a result, they saw Chusa Kim Jeonghui as a leading figure who had actively adopted the Qing dynasty``s Chinese Civilization. On the other hand, they valued their elder Japanese``s Korean Studies very highly. However, despite this high consideration, they had a tendency to distance themselves from their seniors as the latter were not educated and had not worked in the official academy. The Korean members were united together regardless of their academic genealogy, primarily competing with Japanese members through scientificresearch in the field of bibliography. They also brought their own “interpretation” to their Korean Studies, and ultimately wanted to establish the Book Club as a base for Korean Studies.

독일인 선교사가 본 20세기 초 한국의 민속

박일영(Park, Il-Young) 비교민속학회 2013 비교민속학 Vol.0 No.51

지금까지 외국인 선교사들은 한국의 전통종교와 문화, 민간신앙 및 민속 일반에 대하여 한결같이 적대적인 태도로 일관한 것으로 알려져 왔다. 그러나 외국인 선교사들 중에서도 한국의 전통문화나 민간신앙, 고유 풍습과 민속 등에 대하여 호의적인 태도를 갖고 있던 인물들도 있었다. 대표적인 사례가 바로 독일 남부 상트 오틸리엔에 본부를 두고 있던 베네딕도회 수도원의 노르베르트 베버 총원장과 그의 동료 선교사들이었다. 본고는 이들 독일인 수도자-선교사들의 눈에 비친 1900년대 초 한국의 민속에 대한 실상을 알아보고자 하는 데 그 첫 목적을 둔다. 그들이 남긴 당시의 종교와 신앙, 문화와 민속에 대한 치밀하고도 방대한 자료들에 대한 연구는 인문, 사회의 다방면에 걸쳐 매우 중요한 기여를 할 것이다. 독일인 수도자-선교사들이 남긴 민속자료들은 당시 일본 제국주의 당국이 획책하던 문화말살 정책으로 점차 사라져가던 한국의 순수한 전통문화와 민속의 실상을 보여준다는 점에서도 커다란 의미를 갖는다. 이제 우리는 다양한 풍습과 민속이 서로 자주 접촉하는 다문화 시대에 살고 있다. 그러나 여전히 문화 간의 겨룸과 다툼은 지구촌 곳곳에서 벌어지고 있다. 이러한 때에, 100여 년 전부터 이 땅을 찾았던 독일인 선교사들이 낯선 풍습과 민속에 관하여 간직했던 자세를 심층적으로 고찰함으로써 오늘 이 땅에서 문화 간 교류와 협력의 올바른 길을 찾는 사람들에게 타산지석이 되리라고 여긴다. Until now, it is widely known that foreign missionaries were constantly hostile to Korean traditional culture or folklore. But among them there were personalities who had completely different attitudes. They surely were abbot Norbert Weber and his missionary colleagues who were originated from the ‘Benedictine Congregation of St. Ottilien’ in southern part of Germany. In this article, I try above all to dig out the actual circumstances of Korean folklore in the beginning of 1900’s viewed by the German monk-missionaries. They left numerous materials about religion and belief, culture and folklore of Korea at that time. These vast materials have immeasurable value for the whole field of humanistic and social scientific research on Korea yesterday and today. The folklore data collected by German monk-missionaries showed even the real shape of pure Korean traditional culture and folklore, disappearing step by step because of the culture liquidation strategy in the Japanese colonial period. In these days, we are living in a multi-cultural world where various kinds of customs and folklore encounter frequently. But, there still exists inter-cultural conflicts and struggles here and there in the global village. In such context, we can expect to find out a milestone for a genuine way of intercultural exchange and cooperation through deep approach to the attitudes of German monk-missionaries how they dealt honestly with strange culture and folklore.

‘구비문학(口碑文學)’이라는 개념과 범주의 형성 과정 탐색

김영희 열상고전연구회 2015 열상고전연구 Vol.47 No.-

문학사 탐색의 핵심 대상을 언어로 규정할 때 이는 크게 ‘구술언어’와 ‘문자언어’로 대별된다. 문학의 역사가 이 두 가지 언어 사이의 길항 관계나 교섭 양상을 핵심 동력으로 전개된다고 할 때 ‘기록’과 ‘구술’의 문제를 어떻게 인식하고 서술하느냐 하는 것은 문학사 연구의 핵심 주제라고 할 수 있다. 한국문학사 서술에서 ‘구술’과 ‘기록’의 문제는 ‘구술에서 기록으로의 이행’이라는 진화론적 도식을 공고히 하거나 ‘구술언어=피지배언어’, ‘문자언어=지배언어’라는 환원론적 이중언어 공식을 뒷받침하는 방향으로 인식되어왔다. 이 글은 이와 같은 인식의 배후에 ‘구비문학(口碑文學)’이라는 개념과 범주가 자리잡고 있다는 문제의식에서 출발한다. ‘구비문학’이라는 말 속에는 서로 엇갈리며 때로는 부딪히는 ‘구술’과 ‘기록’의 관념이 기묘하게 동거하고 있다. 시간성에 얽매이며 유동적으로 움직이는 ‘구(口)’와 공간적이면서 고정적인 관념을 가리키는 ‘비(碑)’가 서로 붙어 있고, 여기에 리터러시(literacy)에 입각한 개념인 ‘문학(文學, literature)’이 결합되어 있다. 서로 모순되는 관념들의 이와 같은 기묘한 동거는 ‘구비문학’이라는 개념의 형성 과정에 개입한 의지와 지향들 사이에 존재하는 어떤 긴장과 역동을 짐작케 한다. ‘구비문학’이라는 학문 범주 형성의 씨앗은 일제강점기 일본인과 조선인 학자들이 주도한 ‘설화’ 및 ‘민요’의 수집과 연구에서 맨처음 발견된다. 해방 후 다양하게 전개된 탈식민의 지향 속에서 ‘구비문학’은 제국/식민주의 담론이자 식민지 ‘조선학’의 하위 영역을 구성하던 ‘민속학’의 그늘에서 벗어나 ‘한국문학’의 하위 영역으로 재편되기에 이른다. 그러나 ‘구비문학’이 ‘한국문학’의 하위 범주로 구성되어 안정적인 위치를 형성한 것은 해방 직후나 1950년대가 아니라 1970년대 이르러서였다. 이 시기 ‘한국문학’은 ‘민족문학’으로서의 성격을 명확히 하면서 식민지 경험의 단절면을 지우는 지속성을 확보하고 ‘민족문학’ 내부에 민중적 지향을 확고히 하는 방향으로 나아갔는데 이와 같은 연구 지향에 부합하는 것이 바로 ‘구비문학’이었다. 이 글은 ‘구비문학(口碑文學)’이라는 개념과 범주가 어떤 동기와 문제의식에서 만들어졌는지 살펴보고 이와 같은 용어의 발명이 이후 문학사 인식과 서술에 남긴 흔적을 따라간다. ‘구비문학’이라는 개념의 계보학적 탐색 작업은 한국문학사 서술에서 오래도록 견고한 틀을 유지해온 구술-기록을 둘러싼 관념, 역사적 도식, 관계망 등을 비판적으로 살펴보는 성과를 이끌어낼 것이다. This study is intended to analyze historical formation process of the conceptualization and the categorization of ‘oral literature’. In Korea, the study and the investigation of oral transmission(for example folktale, myth, legend, folksong, proverb, riddle and so on.) has been started from colonial period as a substudy of folklore. The term ‘oral literature’ was made by researchers of Korean literature in 1960s. The ‘oral literature’ became to be a branch of Korean literature, deriving out of folklore at the time. It is a significant event in history of Korean literature research. The core theme is to cognize and to narrate tension, rivalry, interchange and contrast inherent interaction between orality and literacy. In the history of Korean literature, the relationship of orality and literacy has been interpreted towards the tendency of intensifying the idea that the culture has evolved into literary culture from oral culture, and discourse that oral language has belonged to the subjugated class and literary language has belonged to the establishment class. The term ‘oral literature’ came into light to the field of the research of korean literature in the 1960s, but was not established as a branch of korean literature until the 1970s. In those times, the researchers of korean literature intended to formulate ‘korean literature’ as a ‘national literature’ to find continuity, removing severance from the history of korean literature, made by colonial experience, and the properties of the people as the subjugated class in ‘national literature’. The formation of ‘Oral literature’ accorded with the purpose of korean literature research in 1970s. The escape from ‘Korean folklore’ meant that ‘oral literature’ was recognized as a substudy of Korean literature and that it finally got to get out of the shadow of the colonial period. Korean folklore derived from ‘Choseon folklore’, which has been deeply influenced by Japanese folklore. Korean literature was formed as a ‘national literature’, and it has symbolic meaning of breaking away from colonialism. But the term ‘oral literature’ connotes a contradiction between orality and literacy. So we need to interpret and solve the contradiction, and to trace the historical process of the formation of ‘oral literature’ in Korean literature genealogically.

“土俗學”에서 “民俗學”으로

전경수(Chun Kyung-soo) 비교민속학회 2011 비교민속학 Vol.0 No.46

민속학이란 용어의 안착과정에 관한 논의를 위해서 “토속”과 “토속학”에 관한 용례들부터 정리한 결과, 초창기 영어의 ethnography가 츠보이 쇼고로에 의해서 “토속학”으로 번역 확산되었음을 밝혔다. 19세기말과 20세기 초 일본에서 인류학이란 학문이 정착하는 과정에 “토속학”은 중요한 역할을 담당하였음도 알 수 있었다. “민속”이 등장하는 배경에는 영어의 folklore에 대응하는 용어의 필요성이 제기되면서, 미나가타 구마구수를 중심으로 민속학과 민속의 용례들이 등장하였음도 밝혔다. 학문이 세상살이와 직결되는 정치성과 연계되면서, 토속학의 의미가 변질되는 경험을 하였고, 그 과정에는 두 가지의 메커니즘이 개입되어 있음을 본론에서 논증하였다. 첫째, 1910년대 민중론의 확산에 의해서 자극받은 관제정치운동이 가세하면서, “民”의 힘이 전면에 배열되는 사회적 현상의 일환으로 “토속”의 “土”자가 “民”자로 대체되었을 것이라는 문제제기를 하였다. 둘째, 제국일본의 국민창출과 “문명화” 작업과정에 개입된 관제정치운동에 의해서 종래 제국의 내/외로 적용되어 사용되었던 “토속”이 의미변질을 수반하게 되었음도 논의하였다. “토인”의 “토”와 동일한 선상에서 취급된 “토속”의 “토”자가 제국일본의 내지에 대해서 적용되는 용례들이 기피되는 현상이 노골적으로 제시되면서 “토속학”은 “민속학”으로 개명하였다는 점이 구체적으로 증언되기도 하였다. 두 가지 메커니즘의 동시적 출현이 창출한 시너지 효과에 의하여 “토속학”이란 명칭이 사라지면서 “민속학”으로 대체된 과정을 본고에서 논의하였다. The terminology of ethnography was at first translated into the Japanese language by Tsuboi Shogoro(坪井正五郞) as dozokukaku(土俗學) in the late nineteen century. In contrast to this, the English word of folklore was eventually initiated to be introduced to Japan by Minagata Kumagusu(南方熊楠) and this term was finally translated as minzokukaku(民俗學) in the early twenty century to cover the field of stories, songs, myth and legends, etc. By the way, around the middle of 1920"s there was an interesting trial to switch the word of dozokukaku into minzokukaku both in terms of the academic organization and individual researchers. Why this change has happened ? This is the research question on this article. This paper pinpoints out two dimensions of the reason why the change happened. One is a kind of sociopolitical aspect of the recognition to the people(民) after the WWI and various worldwide social movements by people including the Russian revolution. This recognition was also caught on time by the Japanese government to have a nationwide level-up policy by means of people"s life style. Another one is tied up with the conception of the word of dozukukaku in the realm of the Imperial Japan. The colonies and the occupied areas by Japan and the Imperial Japan had to be cognitively differentiated in the sense of evolutionary scheme by employing the different words for each other. Minzokukaku was willingly appled to the Imperial Japan while dozokukaku to the colonies and the occupied areas when ethnographers described the ethnographic documents based on fieldwork. The latter was finally stigmatized to be applied to the so-called “savage” and “primitive”. The Imperial Japan needed to have the designated sections within the empire for their own orientalism fulfilled.

`오성과 한음 설화`의 캐릭터 분석과 교육적 의의 - 구비설화를 중심으로 -

이병찬 ( Lee Byoung-chan ) 국제어문학회 2015 국제어문 Vol.0 No.67

`오성(1556-1618)과 한음(1561-1613)`은 임진왜란에서 전쟁을 진두지휘했으며, 전후 민심의 수습에도 공이 큰 인물들이다. 1580년 같은 해에 차례로 과거에 급제하여 선조의 총애를 받았다. 이로부터 30여 년의 벼슬길에서 국가의 크고 작은 일에 의견을 같이 하면서 서로의 우정을 이어갔다. 세상에 이들의 우정이 널리 알려져 생전에 벌써 다양한 일화가 유포되었고, 오늘날까지도 전국적으로 많은 설화가 이야기되고 있다. 본고는 구비설화에 나타난 `오성과 한음`의 양상을 분석함으로써 이들의 캐릭터를 종합적으로 조망한 것이다. 또한 이러한 작업의 결과는 궁극적으로 일선 학교의 교육현장에서 다양한 교육의 기초자료로 활발하게 활용되는 것이 더욱 중요한 의미를 갖기 때문에, `오성과 한음 설화`의 교육적 의의를 함께 논의하였다. 연구에 활용한 자료는 『한국구비문학대계』를 중심으로 하고, 『포천의 설화』, 『경기북부 구전자료집Ⅰ, Ⅱ』를 포함하였다. 대상으로 한 전체 158편의 구비설화 자료가 워낙 방대하기 때문에, 편의상 설화의 주체별로 `오성 설화`, `한음 설화`, `오성과 한음 설화` 등으로 나누어서 논의를 진행하였다. 각각의 설화에서 오성의 인간상, 한음의 인간상, 두 사람 사이의 인간적인 역학 관계를 확인할 수 있었다. 마지막으로 오성과 한음의 캐릭터를 바탕으로 한 `오성과 한음 설화`의 교육적 가치와 의의를 규명함으로써, 교육 현장에서 활용할 수 있는 기반을 마련하였다. `O-Sung(1556-1618) and Han-Eum(1561-1613) are the great figures who lead an army during Japanese Invasion of Korea in 1592 and collected public sentiment postwar. In 1580, they passed the state examination one by one and gained favor of the King Sun-Jo. Hereafter, O-sung and Han-Eum held 30 years of government position together and kept their friendship to always share same opinions on nation`s big and small issues. Their friendship is widely known, there were already variety of stories spread during their lifetime and many folktales were told nationwide up to this day. This Manuscript prospected O-Sung and Han-Eum`s comprehensive human character as analyze their humanity appeared in the lore. Furthermore, result of this work is ultimately school`s education spot to actively use different educational base data has more important meaning, it suggests educational significance of `O-Sung and Han-Eum`s Folklore`. Application data for research is centrally on 『Outline of Korean Folklore』 including 『Pocheon`s Fable』 and 『Northern Gyunggi Oral Tradition Source Book I, II』. Based on all 158 volumes of oral folktale has massive data. For that reason, it progress discussion through classifying folks by subject such as `O-Sung`s Tale`, `Han-Eum`s Tale`, `O-sung and Han-Eum`s Tale`, etc for convenience. Each tale can identify O-Sung`s humane and Han-Eum`s humane and dependent relationship between the two. Finally, as discuss on educational value and meaning on `O-Sung and Han-Eum`s Tale` can establish the foundation able to utilize at educational practice

日本民俗學の足跡と展望 -柳田民俗學との關係から-

佐野賢治 ( Sano Kenji ) 남도민속학회 2008 남도민속연구 Vol.16 No.-

Yanagita Kunio said that the folklore implies to ask scientifically what the Japanese and Japanese culture are, and is the learning in Gyeongsejemin(經世濟 民-administrating the state to relieve the people’s suffering) in order to realize a human being’s happiness. Yanagita’s folklore comes to be equipped with a form in the 1930s. The development in the Japanese folklore is mostly overlapped with Yanagita Kunio’s lifetime and attitude toward learning. Yanagita’s folklore, and the Japanese folklore, which had been developed before and after the war, are not surely the same. The activation and the way of revival in folklore need to be started from what squarely looking the social issue in reality. The beginning in folkloric interest of the modern society is placed on the national studies in the Edo period. As the national studies are the culture peculiar to Japan, which was not influenced by the foreign thought, it is the learning that aims to proceed with discovering in Japanese classics or ancient history. And, what such old custom and track are remained in the middle of rural life was indicated by Motoori Norinaga, who is a great man in the national studies. Meanwhile, Sseuboi Shawgoro asserted that the origin or change in custom and convention is proved given comparing the results by carrying out the folk survey in each region because the custom and convention are recognized the extant of the previous period, from the viewpoint of anthropology in evolutionism. The Japanese folklore continued a flow of the national studies in Edo period, but is what was influenced by folklore in Sseuboi Shawgoro, who introduced British anthropology in the former term of the Meiji. The period of the birth in the Japanese folklore as the modern science is from 1910 to 1935. Japanese society was rapidly progressed the modernization by the Meiji Restoration. However, the traditional living culture was re-evaluated over 1920~1930, thus the movement of relativism in a significance of modernization was actively performed. There was suggestion through the specific case that the objective or character in activity of each field is different, but there is a significance of existence in the traditional living culture of the Rural Mountain-Fishing Villages, which had been rated just lowly with being forgotten amid modernization. In the word called ‘folk customs’, there was a feeling as the movement, which positively pushes ahead with the thought along with the expression in the position of re-evaluation on traditional culture amid a spiral of modernization. The folklore before and after the war broke with Yanagita’s folklore, thereby being able to be characterized by establishment in Japanese folklore as the independent science. However, the Japanese folklore has failed to reach the conquest of Yanagita’s folklore so far. Accordingly, the growth period of folklore can be said to be until 2000 when Miyata Noboru was dead, who made an effort to establish Japanese folklore while inheriting folklore as the learning as Gyeongsejemin(經世濟民) in Yanagita. As a subject in charge of Japanese folklore following Yanagita’s death, there is activity in university and Local Folklore Academy. And, the interest in cultural properties against a decline in folk customs caused by high economic growth boosted the energy of preparing the folk journal. Miyata was absorbed in a research from the folkloric point of time on the problem dubbed ‘women·gender·discrimination,’ which can be said to be the theme that was avoided by Yanagita, who had lived in the Meiji period. And, it is the discussion that folklore has significance in its comprehensiveness. The present folklore is being grown folklore, which is equipped with its looks, such as ‘history folklore·regional folklore·comparative folklore·religious folklore· believer folklore·Buddhism folklore·environmental folklore·urban folklore· female folklore·tourism folklore·application folklore·’ And, this segmentation in folklore can be indicated to be one trend or tendency in modern folklore· Yanagita’s folklore is said to be Japanese folklore, but it can be said to be one process of recognizing the range in ‘folk’. The range in folk can be broadened from the rotational axis. And, even the world folklore, which was told by Yanagita, got closer to possibility of realization in today, which is the information society·Beyond ‘race’·‘nation’·‘nationals’·‘class’ that are the conventional distinction in people, a concept of being globally common people, who have the sympathy in the living-culture level and the consciousness of jointly belonging as a global citizen, is required for today’s world.

제국일본에서 민속학적 이론의 전개 - 고유신앙과 동조론(同祖論) 중심으로 -

조규헌 중앙대학교 외국학연구소 2013 외국학연구 Vol.- No.24

It is worthy of notice that Yanagita kunio’s folklore has a unique character which assimilate discriminative colonial race into yamato’s. Single nature folklore which established in 1930’s Japan aimed at unified, single race theory, whose contents was to assimilate ryukyu to yamato race. The unique comparative folklore which compared with different race who has different background originated from this viewpoint. This comparative folklore supports the Emperor system of Japan which has the character of race unification. It applied in the method of understanding the shamanism of Chosen in some scholar’s theory of folklore such as Akiba Takashi and Murayama Chijun.

조선총독부 최초의 그림책 아해그림책 소아화편(小兒畵篇) (1918-1920) 연구

김광식 열상고전연구회 2023 열상고전연구 Vol.79 No.-

The Chosun Governor-General’s Office hurriedly published a Japanese language textbook, Kokugo dokuhon (8 volumes, 1912–1915), to popularize the Japanese language. After the publication of the Japanese language textbooks, the school bureau hired Umekichi Tanaka and others to publish “Common Readings” for preschool children. In this paper, the author analyzes newly found materials: three volumes of Soahwapyeon [Children’s Picture Book] (1918–1920) and Compilation of Common Reading Materials (1918). With the aim of promoting Japanese national identity and the Japanese language among Korean children, the Bureau of Educational Affairs published picture books that allowed children to learn Japanese in a fun way. Thus, Chosun Fairy Tales and other Soahwapyeon (Children’s Picture Books) were published by the Chosun Governor-General’s Office with the goal of assimilating Korean children into Japanese culture. Therefore, this picture book must be read critically. However, this picture book utilizes fairy tales and legends passed down in Korea without an ideological bias one way or the other. The Chosun Governor-General’s Bureau of Academic Affairs collected Korean fairy tales, legends, and folk songs in 1912, 1913, and 1916. Using these materials, they included Korean tales in Japanese textbooks, Korean textbooks, picture books, and other publications. The picture books published by the Bureau of Educational Affairs for preschool children utilized Korean oral literature to increase the children’s interest. In other words, Korean fairy tales and legends, including Korean nursery rhymes and riddles, were used. The Soahwapyeon was published in the form of a series of “popular reading material” based on data from a three-part survey of proverbs, folk songs, popular reading materials, legends, and fairy tales conducted by the Governor-General’s Bureau of Academic Affairs in the 1910s. This paper focused on the Soahwapyeon (Children’s Picture Book), but future research must examine its relationship with related reports, textbooks, and collections of materials. 조선총독부 학무국 편집과는 먼저 일본어 보급을 위해 일본어 교과서 국어독본(國語讀本) (전8권, 조선총독부, 1912-1915)을 간행하였다. 일본어 교과서 간행 후에 학무국 편집과는 1916년 이후, ‘임시교과용 도서편집 사무촉탁’ 다나카 우메키치 등을 고용해 미취학 아동을 위한 ‘통속독물’을 펴냈다. 본문에서는 필자가 발굴한 그림책 소아화편 전3권(1918-1920)과 통속독물 편찬취의서 (1918)를 분석하여, 총독부가 조선아동에게 일본 국민성 함양과 일본어 보급을 도모할 목적으로 그림책을 활용하였음을 명확히 하였다. 이처럼 조선동화집 을 비롯해 소아화편 은 총독부가 조선인 아동의 국민성 교화를 목표로 간행한 것이기에 비판적인 검토가 필요하다. 그러나 일방적으로 이데올로기를 강요하는 것이 아니라, 조선에 전하는 동화‧전설을 채집‧활용하여 개작했다는 점에서 문제적이다. 총독부 학무국 편집과는 1912년, 1913년, 1916년에 조선의 동화‧전설‧민요 등을 수집했는데, 이를 활용하여, 일본어 교과서, 조선어 교과서, 그림책 등에 조선 설화를 수록하기 시작하였다. 미취학 아동용으로 고안한 총독부 최초의 그림책 소아화편 은 아동의 흥미를 높이기 위해서 조선 전래의 구비문학을 다수 활용하였다. 조선의 동요, 수수께끼를 포함해, 조선동화‧전설이 활용되었다. 소아화편 을 시발점으로 계획된 ‘통속독물’의 발간은 일본어 보급이 저조한 상황 하에서 고안된 정책의 산물이었다. 1910년대 총독부 학무국은 연이어서 이언(俚諺)‧이요(俚謠)‧통속적 독물(讀物)‧전설 동화 등을 조사하였다. ‘통속독물’ 및 ‘조선민속자료’는 이러한 조사 자료를 활용한 것이다. 이 글에서는 소아화편 을 중심으로 검토했지만, 앞으로 관련 보고서, 교과서, 자료집과의 관련성 및 영향관계에 대한 검토가 요청된다.