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- 저자 : 최래옥(Choi Rai-ok) (검색결과 14 건)
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최래옥(Choi Rai-Ok),김선풍(토론자) 비교민속학회 2003 비교민속학 Vol.25 No.-
The Purpose of this research may be summarized as follows: Through collective research and analysis of domestic folkbelief sentence, or taboo, jinks, sign, traditional forecast about educational function, I studied what is traditional education in home and social life by parents, adults in present. The method of research includes field examination of many places Korean-wide, and materials in Korean Folkbelief Dictionary ed. by Choi Raiok, 1995. We can find educational functions through the folkbelief, especially about manner, moral, reasonable expression from past until now. We Korean have learned a great deal of education and did good behavior from childhood in house, school and social life by parents, teachers and neighbors. 1. You must part your hair in the middle(가리마) correctly. In Korean words MEORI(머리) word means the hair, head, brain, and thinking, so correct hair part symbols correct mind, manner and deed. 2. Sleep in the good order, locate your head toward east and south directions for receiving sunshine and lucky. Pose naturally in sleeping for your good health condition. 3. In case of examination in order to pass, eat wheat-gluten(엿), or stick it on the wall and school gates. Never cut your the nails, hair because of cutting that means cutting pass name of exam and falling the exam. Never eat small octopus(낙지), in Korean word NAGJI pronunciation is similar to NAGJE(낙제) that means the falling an exam. never eat seaweed soup(미역국), that means fail an exam. 4. See the sight of many place, by means of sight man can learn everything. If a man who have shortage of sight in his life time, he must fall to hell in the world of dead, and receive a great punishment for to lost the chance to become real human being. 5. Never sleep in the end night of December and the dawn of the first day New Year(섣달그믐). Awake yourself in the important turning time for your-examination and planning to New year life. 6. Mourner(상주) must keep exercise in restraint in behavior, for he is sinner who lost his parents owing to his undutifulness(불효). 7. Eat a meal well and clean, never remain rises. Never insert the spoon in rise bawl, as dead man meals. 8. Have d sense of propriety in walking on the road to all men, And never take a knife and com casting away on road. That things mean hurt a man and dirty from another, sometimes symbol taking a woman belong to another. 9. Open the door in day time, then you can receive the good fortune from open gate. 10. Do not take a midday nap, or in next world after dead you may be an ox. In conclusion, we Korean have learned and studied in our life time from traditional folkbelief as education items including uncountable lessons for us.
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崔來沃(Choi Rai-ok),이용범(토론자) 비교민속학회 2004 비교민속학 Vol.0 No.27
1. The Purpose of this reserch may be summerized as follows: Through collective reserch and analysis of Korean Shaman play 12 parts of Seoul area and Kyunggido province, also domestic god belief and village god belief in view point of the economic relationship, I seek to elucidate several characters as religious deed based on economic thoughts. For the performance of Shaman plays, they who want to be healthy in ordinary life, to heal disease of sick man and to solve their faced troublesome things cost a great deal money and valuable things. Of course the expense make many good results for them, for me as follows : (1) Making good human relationship of mine peacefully, for example I to ancestor through a shamanistic rite for my ancestors, I to domestic gods, I to disease gods, I to many types gods or devils and I to village gods, that gods influence me a great deal of problems in my life long time. (2) Prevention against disease, many divine wraths and accidents. I believe the proverb, "Prevent is better than cure", Prevention is so called a contracting insurance against my uncertainty mind that is "The contingent difficulties may arise". (3) To solve my unhappy problems beyond of my ability I faced now by gods whom I obey deeply. (4) To be my well-living based on morality and good mind by means of my thank family, neighbors, community, nation and ancestor, even so nature who influence all sorts on my life. Frankly speaking, to perform shaman 12 plays I pay a little money, but I gain many profits by thought that is "It will be done just as I believed it would." In conclusion, the objects of this research is the rite of shaman plays is real religious deed and economic events in Korea, especially Seoul area and Kyunggido Province.
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최래옥(Choi Rai-ok) 비교민속학회 2005 비교민속학 Vol.0 No.30
The purpose of this research may be summarized as follows: Through collective research and analysis of Korea wide folktale named “stone Stack tale type(돌노적 설화, 石露積說話)” with ten tales as materials, I studied what is traditional meaning of the poor, the rich, stone stack: and a gold nugget, or a lump of gold on the top of the stone stack. A The story is that 1. beginning part (1-1) Once upon a time there lived a very poor man and his family, and a very rich man next door to poor man. (1-2) This rich neighbor had a big grain stack: that stirred the poor man want to be rich man alike the rich neighbor, pitifully even so the poor man had only a hope to become rich man, but had not ideas to realize a rich man because of what he could not confirm his determination. 2. advanced part (2-1) One day his youngest son proposed a plan to build a stone stack: in his house garden gathering much stones from here and there, from near village, field far mount. The boy said, “ this stone stack we can become rich man as rich neighbor, and get many things by imitation that was modelled on grin stack of rich neighbor.” (2-2) Receiving his idea, parents and family gathered stones hardly, built stone stack earnestly alike the grain stack of rich neighbor. Anyone could not stopped from their resolve to build. (2-3) As time went by the stone stature was completed well, at last the family satisfied through their works during several years beside their stone stature. (2-4) Many neighbors was deeply stirred. 3. last part (3-1) At just time in night rich neighbor found a glittered lump of gold on stone stack of poor man, and in order to get that gold secretly in his greedy he proposed poor man to exchange his grain stack into poor man's stone stack. So the poor man did not know gold, he okayed. (3-2) At the exchange time rich man take a rice bag out of the top of grain stack owing to traditional folk belief that the very first rice bag is a fortune thing in his house, so poor man's new child patriarch take a stone out of stone stack alike rich man deed. (3-3)The exchange event of two stacks, grain stack and stone stack became the exchange event of two men, rich man and poor man. Then what happened? Now the poor man is rich man unhappily, now the rich man is poor man happily. B. Analysis of structure and plot following as- 1. Father, patriarch means that (1) only dream to be rich man by envy mind to rich neighbor. poor situation (2) have no determination. 2. Youngest son, new patriarch means that (1) new idea man for reaching a rich man (2) strong leadership to finnish building a stone stack (3) peace maker in home (4) at last making his family in rich situation. (5) doing neighbors good. 3. Rich neighbor means that (l) from his parents, he is rich (2) unsatisfied himself even so rich (3) greedy (4) decision without deep thoughts 4. Many neighbors means that (1) in first they show the opposition (2) in last agreement (3) common people as beside 5. Stone stack means that (1) the realizing poor man long cherished dream (2) the practise of good creative idea and plan (2) the gathering valueless things as mount change valuable things (3) the result of endurance from hard works (4) making good the field for planting and the road to walking 6. Lump of gold on stone stack means that (1) miracle (2) succeeding (3) God’help (6) all last finishing are good. C In conclusion, this stone stack tale type give us two lessons, how to become rich man and how to fall into poor situation as teacher.
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崔來沃(Choi Rai Ok) 한국민속학회 1971 韓國民俗學 Vol.4 No.1
??필자가 직접 忠南扶餘에서 채록한 蛇郞譚 구렁덩덩신선비 2편(A, B)를 口述面에서 고찰하였다. 이 재료는 Cupid와 Psyche型(印歐民譚分類表 No.1 Thompson 425A, Girm#127)에 속한다.<br/> ??설화 자체의 傳承과 存在를 위한 統一整序作用으로서 人物과 暗示를 통한 간결서오가 話中人物과 行爲의 統一性과 세부적인 不合理面을 克服한 話者와 聽者의 共感性이 있다.<br/> ??망각의 이유는 사회적인 여건과 설화가 현재에 적응못한 점과 話者가 오랫동안 口述할 기회를 갖지 못한 때문인데, 줄거리의 단락과 단락 사이에 망각이 잘 일어나고 나열되는 반복부분은 대표적인 한두 예만 남으며 앞부분이 잘 기억된다. 喚起의 方法으로는 一般性과 具體性이 서로 서로 넘나드는 것과 近似한 事例를 나열하는 것과 흥미있는 부분이 흥미없는 부분을 억제하려 하며 화자의 전체적 인상의 작용 등이다.<br/> ??口述中의 휴식은 話中의 시간의 흐름을 뜻하고 變化가 借用의 기회가 되며, 構造上의 因果 반복은 話者가 여유를 갖고 自然스럽게 口述할 기회를 제공한다.<br/> ??口述의 態度와 音聲은 說話內容, 話者의 個性, 기억 상태 그리고 口述당시의 분위기에 따라 결정된다.<br/> ??지금까지 論述한 바는 앞으로 더 많은 재료와 方法과 努力에 의해서 검토, 發展하리라고 믿는다. The materials of this article are two pieces of Snake-husband tales named ‘Gurong-dung-dung, Shin-sunbee’, which belong to Cupid and Psyche Type. (Indo-European Folk tale type No.1, Thompson type 425A, Grimm #127). They have been collected in Choong Chong Namdo, Southern part of Korea on the 9th of August 1970 by the present writer. The Folktales have been transmitted from generation to generation through the following points: 1. Simplification jo characters. 2. Unity of activity. 3. Sympathy with a matter between speakers and hearers ignoring the partial in consistency. Folktales are often forgotten between the episodes. Among the narrative repetitions, the most impressive one remains long. As the ways of awakening, the tales are told like this; something general into special, something special into general. And interesting one has the priority to that which is not interesting in its narrative order. Something impressive or shocking on hearing is remembered longer. In case that the memory of a tale is not uncertain, the speaker attempts to figure it out by wandering about the tale. Usually the first part of the tale is clearly remembered than that of last. The pause of the speaker means the stream of time of the tales. Sometimes the pause means the falling off, changing, or lending from the similar part of another story. The rhythmical repetition of narrative tale makes the speaker speaks naturally and confidently. The speaker’s gasture and tone depend upon the contents of the tale, his individuality, the state of memory, and the surroundings of speaking tales. It must be added that the articles here should be more studied and developed with much more materials and by exerting all possible efforts.
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