<남궁선생전>의 거리 두기와 전언적 특성

권복순(Kwon, Bok-soon) 한국어문학회 2017 語文學 Vol.0 No.135

This article attempts to investigate the reading experiences of “The Story of Master Nam Kung” by focusing on how the narrative effectively conveys the core message, while maintaining the distance between the narrator and readers. During the process, I will be focusing primarily on the relationship between the readers and the story. In the story, there are many characters, however, the two main characters are considered important in my analysis. Though Master Nam Kungdu is the protagonist of the story, we should not ignore the significance of Elder Kwŏn (Kwon Changno), who appears in various episodes and scenes in the work. In analyzing the relationship between the narrator and the implied audience, I found that in the beginning the story is conveyed in “explanatory method,” but later it is changed to an “illustrational method.” Therefore, the distance between the narrator and the targets become closer as the story unfolds. Also, the perspective also undergoes changes from a subjective view to an objective view. By employing such devices, the story is adapted to represent the Daoist ideology. Although the story is in a written form, it was originally in oral literature. After the years of oral transmission, the story was settled in a form of written script. Therefore, the story is easy and rhythmical to read aloud. In addition, the story is presented with the layers of repetitive elements, and the storyline is easy to remember. On the other hand, in the scene where Elder Kwon and Master Nam encounter a devoted hermit, the author describes the hermit as a special character. In the mid Choson, when the Daoist and Buddhist ideologies were weakened, the author Ho Kyun attempted to take on Nam Gungdu’s voice to present his view on Taoism. There have been debates on whether the story is fictious or based on reality. However, it is found that the author actually met Nam Kungdu in person. The author not only recreates a historical character of Nam Kungdu, who has integrated the views on Confucianism, Buddhism and Daosim, but it also introduces the syncretic mode of indigenous thoughts and ideologies, as viewed in the preface “Nanlangbi” (鸞郞碑).

〈손님굿무가〉에 나타난 역신의 양가성과 신화적 의미

권복순(Kwon, Bok-soon) 한국어문학회 2013 語文學 Vol.0 No.122

This study aims to figure out ultimate meaning of myth by paying attention to the ambivalence of Yeoksin (the goddess of smallpox) as an effective literary device to demonstrate function of a healing myth. Considering that the birth myth of Jisangyongchul of Visitors was found in southern area including Jeju-do that is not related to the East Sea, it can be connected to historic fact of the outbreak of smallpox and its spread. In terms of environment, as the birth place of Visitors was rough areas different from cultivated ones, it is highly related to the symbolic meaning of Yeoksin. The mythical function of 〈Sonnimpuri〉 is to deliver principle of healing to human being as a healing myth. Its narrative structure can be summarized into 3. Firstly, the triggering event is suggested that caused lust of Visitors. Secondly, an attempt to fulfill desire of Visitors was made. Finally, their desire came true. The core part of <Sonnimpuri> is the 2nd paragraph. The background of ambivalence was to deliver principle of healing effectively. As for methodology, it raised two kids of figures with negative and positive models to give dramatic comparison and to deliver significance of Sonnimgut. Nogohalmi, a positive model served Visitors wholeheartedly despite her poverty and finally experienced prosperity of property and descendants. To the contrary, Kimjangja, a rich person, did not treat Visitors well and lost his wealth and son as a punishment of such blasphemous behavior. Visitors clearly deliver the principle of healing to the public by these two examples. In the principle of healing exorcism, the relation between Yeoksin and human being was transformed from divine-central unilateral relation to the relation of people-oriented mutual communication. Cheolryongi played a mediating role between the world of God and the world of human being. Such conclusion is a reflection of ultimate value system that <Sonnimpuri> directs at. Cheolryongi of human being becomes sacrificial victim and provides new rule principle of God world. At this point this myth shows the identity of our myth of person-centeredness.

대구 여성장애인의 가사노동 분담실태와 가사도우미서비스 요구도에 관한 연구

권복순 ( Bok Soon Kwon ) 한국가족사회복지학회 2005 한국가족복지학 Vol.- No.15

진주시 수몰지구 설화의 전승양상 연구 -대평면 설화를 중심으로-

권복순(Kwon, Bok Soon) 한국구비문학회 2018 口碑文學硏究 Vol.0 No.48

이 글은 진주시 수몰지구에 해당하는 대평면 설화를 대상으로 기억 전승이라는 설화의 본질에 입각하여 구술서사학의 관점에서 설화의 전승 양상을 탐구하고자 한다. 본격적인 논의에 앞서 2장에서는 수몰지구인 대평리, 사평리, 신풍리를 대상으로 전반적인 설화의 존재양상을 살펴보았다. 대평리는 인물전설이나 지명전설이 주를 이루었고 사평리와 신풍리는 민담이 우세했다. 구술자 구성 비율을 살펴보면 대평리는 주로 남성들이 주도하고 사평리나 신풍리는 남녀 내외없이 구술에 참여하였다. 3장에서는 화자의 발화 시점을 경계로 기억 재현의 고리와 기억 전승의 양상을 살펴보았다. 그 결과 대평면의 기억 재현의 고리에서 가장 많은 비중을 차지한 것이 김덕령이며 그 뒤를 이어 지명에 얽힌 전설이 많았다. 이외 호랑이 민담이 뒤를 이었다. 이와 같이 설화의 특성을 밝힐 수 있는 요건 가운데 하나인 언어적 지표인 제목을 통해서 마을별 설화의 특성을 확인할 수 있었다. 대평리는 인명이나 지명과 관련한 고유명사가 많고 사평리나 신풍리는 보통 명사가 많았다. 이야기판에서 기억의 전승 양상은 화자의 인지 체계 및 연행과 매체의 개입 정도에 따라 세 갈래로 나눌 수 있었다. 첫째 공적 영역보다 사적인 영역이 우세한 경우이다. 전승 양상 중 가장 기본적인 형태로 화자가 공적 영역인 외부발화단계로 전환함에 있어서 현실세계의 영향을 별로 받지 않고 서사를 출력한 경우이다. 2)는 사적 영역과 공적 영역이 비슷한 비중을 차지한 경우이다. 즉 개인의 사적 영역인 내부발화단계에서 공적 영역인 외부발화단계로 전환할 때 현실 세계의 영향을 일정하게 받은 경우이다. 3)은 공적 영역이 사적 영역보다 우세한 경우이다. 즉 개인의 사적 영역에서 공적영역으로 전환할 때 현실 세계의 개입으로 서사가 많이 변이한 경우이다. 수몰지구의 설화 중에서 대평리는 2)가 우세하고 사평리와 신풍리는 1)이 우세했다. 특히 3)의 경우는 대평리에서만 나타났다. 위와 같은 전승 양상은 대평면 수몰지구의 특수성이라 볼 수가 있으나 한편으로 기억으로 전승하는 구술서사의 보편적인 양상으로도 볼 수 있을 것이다. 이와 같은 결과는 연구 대상 범위가 수몰지구 한 개 면 단위로 제한하였기 때문에 대평면 수몰지구만의 특수성에 해당하는지 밝히지 못하였다. 앞으로 범위를 확장하여 다른 수몰지구와 비교 분석하는 일은 과제로 남겨둔다. In this writing, transmission aspect of the tale was to be explored for the object of Daepyeong-myeon tale for the submerged district in Jinju-si from the viewpoint of dictated narratology based on the essence of tale called memory transmission. In Chapter 2, the existence aspect of tales was considered for the object of Daepyeong-ri, Sapyeong-ri, Shinpung-ri as submerged districts. While figure legends or place name legends constituted a mainstream for Daepyeong-ri, folktales were prevalent for Sapyeong-ri and Shinpung-ri. Considering the composition ratio of dictated dictators, mainly males led for Daepyeong-ri, while both male and female participated in dictation without distinction for Sapyeong-ri or Shinpung-ri. In Chapter 3, chains of memory reproduction and memory transmission were considered with the tale start point as a boundary, knowing that transmission of dictated narrative lied in memory. As a result, what accounted for the largest relative weight in the chains for Daepyeong-myeon was Gimdeokryeong with many legends having their backgrounds associated with place names. In addition, this was followed by tiger folktales. In this way, characteristics per village could also be affirmed through titles corresponding to major linguistic indicators. Daepyeong-ri had many proper nouns related to person names or place name, while Sapyeong-ri or Shinpung-ri had many common nouns. Transmission aspects of memory could be divided into 3 branches depending on speakers recognition systems, entraining and intervention extent of media. 1) represents the case where the private domain was more prevalent than the public domain. It is the most basic form among transmission aspects where the speaker outputted narratives without being particularly affected by the real world in conversion to the stage of outside tale start as the public domain. 2) shows the case where the private domain accounted for a similar relative weight to the public domain. Namely, it is the case where the stage of inside tale start as the individual s private domain was under a constant effect of the real world as the public domain. 3) corresponds to the case where the public domain was more prevalent than the private domain. Namely, it is the case where narrative for the individual s private domain was subjected to much transition due to intervention of the real world. Among tales of the submerged districts, 2) was prevalent for Daepyeong-ri while 1) was prevalent for Sapyeong-ri and Shinpung-ri. In particular, the case of 3) was displayed only in Daepyeong-ri. Whereas such transmission aspects as above can be considered as the distinctiveness of the submerged district of Daepyeong-myeon, they may also be considered as a universal aspect of dictated narrative that is transmitted by memory. Such results could not clarify whether they only corresponded to the distinctiveness of the submerged district of Daepyeong-myeon since the object scope of the study was limited to one myeon unit of the submerged district. The work of expanding the scope to other submerged districts for comparative analyses in the future shall remain as a task.

<차사본풀이>의 해설적 기능과 의미

권복순 ( Bok Soon Kwon ) 배달말학회 2011 배달말 Vol.49 No.-

이 글은 <차사본풀이>의 구조가 독립된 두 개의 삽화로 이어져 전체 이야기를 이루고 있는 점에 주목하고, 이러한 독특한 서사원리가 이야기의 전달효과에 미치는 영향을 찾고자 하는 것을 목표로 한다. 기대하는 연구 성과에 이르기 위해 먼저 삽화별 공간의 구조를 파악하고 전체와의 관련성을 찾고자 하였다. <차사본풀이>에서 각 삽화별 주인공은 버무왕의 아들 삼형제와 강림이다. 이 두 삽화의 주인공들의 공간은 두 층위로 분리되어 있으면서도 연속적으로 이어진다. 각 주인공들의 여정은 삶과 죽음의 공간을 거친다는 점에서는 공통점을 보이나 삼형제의 여정이 단선적이라면 강림이의 여정은 복합적인 특성을 보인다. 각 주인공들이 길을 떠난 목적성을 고려할 때 삼형제의 여정은 실패담이고 강림이의 여정은 성공담이다. 삼형제는 이미 정해진 사주팔자를 바꿀 목적으로 길을 떠났다가 그 목적을 이루지 못한다. 반면 강림이는 이승 차사로서의 임무뿐만 아니라 저승차사로서의 임무도 성공함에 따라 인간 차사직을 부여받는다. 이와 같은 인물의 목적성에 따른 성공여부는 각 삽화별 인물의 본질성과 서사적 기능이 다른 것에서 기인한다. 삼형제는 예사사람이며 강림이는 신성을 지닌 인물이다. 삼형제의 죽음은 강림이의 신성을 이끌어오기 위한 예비담의 성격을 띠고 강림이의 이야기는 본격담에 해당한다. 예비담에서 삼형제의 삶과 죽음을 통해 제기된 물음은 본격담을 통해 해소된다. 예비담과 본격담을 이어주는 매개인물은 과양생이 처이다. 본격담에서는 이승 사람이면서도 유일하게 저승에 간 강림이를 매개로 그 해답을 제시한다. 예비담의 물음은 세 가지로 요약할 수 있다. 첫 번째 삼형제의 죽음을 통해 제기된 물음은 ``인간의 사주팔자``란 무엇인가`에 관한 것이다. 그 운명관에 대한 답변은 그 문제는 인간의 영역이 아니라 초월자의 영역임을 뚜렷하게 밝힌다. 즉 생(生)은 부처가 담당하며 (死)의 주관자는 염라왕이라는 것이다. 동시에 생(生)과 사(死)는 고정불변한 것이 아니라 유동성이 있음을 제시한다. 두 번째 물음은 과양생이 처의 소지에 의해 제기된다. 그 내용은 ``인간의 사후에 관한 의문``이다. 이 물음에 대한 답변은 염라왕이 이승에 와서 그 의문을 풀어준다. 그 결과 과양생이 부부는 현생에서 자신에게 불어 닥친 비극의 의문을 풀게 되고, 그 악행의 결과로 벌레로 환생한다. 반면 삼형제는 사람으로 환생한다. 이러한 관념은 죽음은 삶의 연장이라는 선 상에서 惡因惡果, 善人善果의 사상을 반영한다. 세 번째 물음은 강림이와 동박삭을 통해 제시된다. 그 물음은 ``인간 생명의 영원성``에 관한 물음이다. 이에 대한 답변은 강림이가 삼천년이나 수명을 이어온 동박삭을 잡아옴으로써 그 해답을 제시한다. 즉 인간은 영생의 존재가 아니라는 것이다. 이 밖에 영·육 분리관도 발견된다. 삼형제나 강림이는 이승에 있을 때는 영·육이 일체였으나 저승으로 갈 때 영·육이 분리된다. 이상과 같이 <차사본풀이>의 독특한 서사원리를 통해 전하고자 한 바는 삼형제를 주인공으로 한 예비담은 강림이를 주인공으로 한 본격담을 이끌어오기 위한 기제로 활용되었으며 이 두 서사원리의 기능은 ``물음``과 ``해답``이라는 해설적 기능을 효과적으로 제시하기 위한 서사적 장치로 작용한다. This paper searches the influences which affect the delivery effect of story by this special narration principle, noticing that the full story consists of the structure of <Chasabonpuli> which has two independent artworks. The main characters of each artwork in <Chasabonpuli> are three sons of Beomu King and Gangrim. The space of main characters of two artworks is separated as two layers and connected continuously. The common point is that the itinerary of each main character goes through the space of life and death. And the itinerary of three sons is unilinear. On the other hand, that of Gangrim is overlapping. Considering the purpose of the itinerary which each main character left on a journey, the itinerary of three sons is a failure story and that of Gangrim is a success story. Three brothers set off along the road to change the fixed destiny, but they don`t attain their purpose. On the other hand, Gangrim completes Chasa-duty of this world and the world after death. So, he receives Ingan Chasa status. Success or failure of this purpose results from the difference of essentials and narrative function of each character of artworks. The itinerary of three brothers ends in death as a failure story. And that illustrates the character of preliminary story for Gangrim to receive Chasa status. The answer of question which raises through life and death of three brothers comes out in regular story of which Gangrim is the medium. The questions are summarized as three pieces. First, it is what the destiny of human being is. The answer to the destiny view is that the domain is the area of transcendentalia. It suggests that Life is the area of Buddha, and death is that of the King of Hades. Then, it refers the fluidity of life and death. Secondly, it is that the question which Kuayangsrangi`s wife poses is about post obitum of human being. The answer to this question is that the King of Hades explains directly in this world. So, Kuayangsrangi couple is reincarnated as worms by the retribution for a bad deed. On the other hand, three brothers are reincarnated as human beings. This idea reflects that death is the extension of life, and the philosophy of punitive justice. Thirdly, it is presented through Gangrimi and Dongbangsag, and it is about the eternity of human life. The answer to this question is that human being is not immortal being by arresting Dongbangsag by Gangrimi. Additionally, the separation concept of body and soul is also found. When three brothers and Gangrimi are in this world, body and soul exist together. But when they go to the world after death, body and soul are separated. As mentioned above, the special narration principle of <Chasabonpuli> is to suggest effectively the explanatory function of Question and Answer through the structure of a preliminary story and a regular story.

한국어 능력, 자아존중감이 결혼이주여성의 문화적응스트레스에 미치는 영향

권복순(Kwon Bok-Soon) 한국사회복지학회 2009 한국사회복지학 Vol.61 No.2

본 연구는 결혼이주여성의 문화적응스트레스에 대한 자아존중감과 한국어 능력의 영향을 파악하고자 280명의 베트남, 필리핀, 중국 출신 결혼이주여성을 대상으로 설문조사를 실시하였다. 자아존중감이 높을수록, 또 한국어 능력이 높을수록, 문화적응스트레스가 낮아지는 영향관계에 있었다. 자아존중감은 문화적응스트레스의 모든 하위요인에 영향을 미치며, 자아존중감이 한국어 능력과 문화적응스트레스 간에 매개효과를 보였다. 본국송금은 직ㆍ간접적으로, 경제형편은 간접적으로만 문화적응스트레스에 영향을 미쳤다. 자아존중감 향상과 한국어 능력을 보완할 수 있는 개별화된 맞춤형 프로그램개발 및 결혼이주여성을 위한 문화적응스트레스 척도개발을 제안하였다. This study investigates the effect of self-esteem and Korean ability on acculturative stress of marriage-based immigrant Asian women in Korea. It also attempts to find out whether self-esteem has any mediating effect between Korean ability and acculturative stress. By using purposive sampling method, 280 samples were collected among Vietnamese, Filipino, and Chinese women in Daegu from Oct. 12th to Nov. 3rd, 2008. The results are as follows: The higher the score of self-esteem and that of Korean ability is, the lower the score of acculturative stress is respectively. It is proved that self-esteem has mediating effect between Korean ability and acculturative stress. Therefore it is emphasized that programs which can improve self-esteem should be provided to marriage-based immigrant women, especially to those who do not have sufficient Korean ability. Sending money to home country shows both direct and indirect effects and subjective economic evaluation shows direct effects on acculturative stress score. For the purpose of the study acculturative stress scale has been modified based on Sandhu and Asrabadi(1994), which turns out to be useful to measure acculturative stress of marriage-based immigrant Asian women in Korea because it reflects their life circumstances quite well. Some practical implications of social work are suggested through discussion.

'문전본풀이'의 대립적 인물성격 연구

권복순(Kwon Bok-Soon) 실천민속학회 2009 실천민속학연구 Vol.13 No.-

〈문전본풀이〉에 나오는 인물들은 윤리적 규범과 신화적인 특성이 맞물리어 보다 심층적인 해석을 요구한다. 인물들은 실제와 가장, 선과 악, 어리석음과 현명함, 낡은 것과 새로운 것의 대립항으로 구분할 수 있다. 이야기의 중심 뼈대는 남선비를 중심으로 처와 첩, 계모와 전실자식간의 갈등으로 요약할 수 있는데, 남선비는 이들이 벌이는 대결의 결과에 따라 위상과 성격이 달라진다. 인물의 특성은 인물들이 거처하는 시공간과 밀접한 관련성을 맺고 있다. 남선고을과 오동국은 물리적으로 서로 다른 이질적 세계 즉 상층과 하층의 세계를 반영하지만 각각 몸담고 사는 인물들이 삶과 죽음의 과정을 거침으로써 대결의 장에서 재생의 시공간으로 탈바꿈한다. ‘여산부인’과 ‘노일저대귀일의 딸’은 처와 첩이라는 사회적인 신분 차이 이외에도 ‘실제 인물’과 ‘가장 인물’이라는 뒤집기 관계에 놓여 있으며 가치면에서 선과 악의 전형성을 보인다. 이와 같은 이념적 특성은 기존 질서 고수와 파괴라는 두 측면으로 나타난다. 작품에서는 선을 지향하기보다는 오히려 세속적 특성인 파괴가 부각되어 있다. 그러한 양상은 아버지와 아들, 낡은 것과 새로운 것의 교체와 같은 맥락으로 해석할 수 있다. 인물들의 대립적 기능과 의미는 ‘선’과 ‘악’, 낡음과 새로움, 구질서와 신질서의 뒤집기를 통해 새로운 세계로 나아감을 지향한다. 선과 악의 인물의 대결구조는 민담에서와 같이 윤리적 규범으로서 작용하는 것이 아니라 현실 삶에서 공존하는 두 측면을 반영한 것이다. 삶과 죽음 또한 단절된 것이 아니라 순환되는 우주관의 반영으로 볼 수 있다. 신화는 열린 서사체를 지향하므로 죽음의 과정을 겪지 않고 새로운 세대를 열어갈 녹디생인이 주인공이라는 점에서 신화를 향유한 계층의 열린 의식을 발견할 수 있다. This mythology is distinguished from others in that the character’s stratum is set with oppositive factors interweaving in multiple layers and the story is progressed in upsetting way. the features of this novel are going to be analized. The trait of a character has close relationship with the space where the character reside. Though Nam-sun province and Oh-dong country reflect two physically distinct world, each world meaning upper class and lower class, they are transformed from the space of confrontation into the time and space of restoration after characters living in these worlds go through all the processes of life and death. Even though the scene changes from Nam-sun county to Oh-dong nation and visa versa, the world that the story takes place is not confined, but rather is a space where characters get replaced and cultures from upper class and lower class intertwine. This correlates with carnival’s feature, where the official world becomes unofficial world which seeks for a new aspect. The characters can be characterized simply as genuine or disguise, good or evil, wise or fool, or old or new. However, this distinction switches according to the time flow. The importance is that the characters gradually acquire a more important role as they get ‘switched’. The good and evil is demonstrated as two sides that coexists in the real life rather than a target for the moral standards, as in the folk tales. The idea of life and deathis also shown as part of a continuouscycle in the vision of the universe rather than two discontinuous entities. Mythologies aim to be open epics; the life of the main character, Nok-di seng in, which opens a new generation without passing through the doors of death truly shows a mythological feature.

<문전본풀이> 남선비의 심리구조와 그 의미

권복순(Kwon, Bok-soon) 한국어문학회 2011 語文學 Vol.0 No.114

This paper analyzes his trials and the process up to the position of God for Moonjeon-bonpuli Namseonbi from the viewpoint of analytic psychology. The clue of understanding the psychogical structure of Moonjeon-bonpuli can be found in the natural object to guide the position, bodily change and his deviation. When Namseonbi was a scholoar, he was just one of husbands. On the other hand he became a gambler and lascivious man when he was a business man selling grains. Normal eyes and abnormal eyes can be distinguished from the bodily change. Wind and water, which are kinds of natural objects, have two attributes: one is positive attribute and the other is negative one. Water is soft but also wild. Wind also shows two conflicting aspects of freedom and destruction. These provided the clues to understand the psychologica structure of Namseonbi. The turning point of his psychological changes was caused by his meeting with Noiljedaeguil’s daughter. When Namseonbi was in Namseon town, he faithfully fulfilled his social roles. On the other hand, when he was in Odong town, he dedicated to pursuing his personal desires. Although Nolijedadguil’s daughter motivated him to expose his unconscious desires, the more fundamental reason for the exposure can be understood as the act of revealing his suppressed unconsciousness. The process of self realization of Namseonbi was close connection to his neighbors. Yeosan’ wife led the leaving home by inciting the consciousness of Namseonbi. A concubine incited him to be indulged in gambling by arousing his suppressed desires. The relation with his wife and concubine symbolizes the principle of opposite poles of consciousness and unconsciousness of Namseonbi. Namseonbi’s wife and concubine were assistors helping him to accomplishing his self realization. The self realization of Namseonbi was not accomplished by himself, but by his seven son including Nokdisaengin. Namseonbi became a god by finding himself and completed his self realization.

제주도 무속신화에 나타난 인물의 기능과 구술적 특징

권복순(Kwon, Bok-soon) 한국어문학회 2013 語文學 Vol.0 No.119

This study aims to examine the essence of ritual based shamanic myths by extracting oral characteristics for an effective delivery of the myth with special reference to Samani, the hero in 〈Samanibonpuri〉 who functioned as a main character with those in other ordinary Sinbonpuri myths of Jeju even though he was nothing but an ordinary person. The story line of 〈Samanibonpuri〉 has two-fold. One is an empirical reality on the spot of Gut(exorcism) and the other is a fictional reality in the work. Simbang is a mediator to link the two staying in the border line of the two worlds. Bonju or Dangols who live in an empirical reality secures the sacredness on the fictional reality according to the oral ability of Simbang. Therefore, the oral ability of Simbang is the key for the success of Gut. A character figure is a means for a smooth representation of memory in the oral statement of Simbang. Technically, Samnai is a ritual model different to main characters of other myths. The ultimate direction of Samani is to prolong a life as a person. For this purpose, other characters are required among whom Baeknyeonhaegol (gray-headed old man) plays an assisting and initiating role. On the other hand, Samchasa or Yeomnawang are both opponents and helpers. While the former notifies the foundation of the ritual, the latter explains the efficacy of the ritual. Weird figures and cumulative forms are representative oral expressing methods. Samani has clear opposition between his nature and his current situation. In the creation of Samani, the apparent internal and external formativeness is used to stress the inner mind of the figure, which also, grants persuasiveness that Samani is a religious character. As for the figures like Baeknyeonhaegol (gray-headed old man), Samchasa and Yeomlawang, they are expressed in a oral language so that they are impressed as unfamiliar and weird characters which is a good means of facilitating memory. Time and space surrounding Samani has regular repetitiveness of ordinary and extraordinary ones. In terms of form, it has a cumulative narrative which is widely seen in the folk tale. Besides, repetition of number 3 stands out. As such, the oral expression of 〈Samanibonpuri〉 reflects the representation of recitation poem of Simbang and also reflects oral cultural characteristics accompanied by tension and dramatic excitement.

다문화 사회의 문제와 대응논리 결혼이주여성의 인권과 발달권 증진을 위한 담론

권복순 ( Bok Soon Kwon ),임보름 ( Bo Rum Lim ) 대구가톨릭대학교 인문과학연구소 2011 인문과학연구 Vol.0 No.16

Recently Korea has been rapidly becoming a multi cultural society partly due to many marriage-immigrant women. Yet there is not much discussion on the human rights and the right to development of the new comers in Korean society. As a result, marriage-immigrant women are regarded as social minorities and they suffer discrimination in daily life. This article, therefore, proposes that social welfare policies for marriage-immigrant women should be approached in the light of human rights to the dimension of realizing the right to development. In the situation where minorities have to share existing resources, it is proper to apply the concept of three generation human rights theory which encompasses the universality, justification and alterity(mutual nature) of human rights. Through realizations of the right to development, marriageimmigrant women establish themselves in a everyday life-world both at the personal level in the family and at the level of social relations such as jobs. This developmental right approach, based on human lights, can help marriage-immigrant women empower themselves and can result in improvements of their satisfaction concerning social welfare policies and social services. The article suggests that human rights education programs should be provided to help change Korean peoples` recognition and their attitudes towards marriage-immigrant women. It also suggests that genuine efforts on the part of marriage-immigrant women to understand Korea and Korean culture must be made reciprocally in the intercultural paradigm.