청소년의 교훈 - 한국 <자서전> 문학

김대숙 한국청소년보호지도학회 2013 청소년보호지도연구 Vol.19 No.-

지역사회 남녀 노인의 성지식, 성태도, 성교육 요구

김대숙,홍귀령 한국노인간호학회 2014 노인간호학회지 Vol.16 No.3

Purpose: The purpose of the study was to examine knowledge about, attitudes to sex, and educational needs of community-dwelling elderly adults, and to compare differences by gender. Methods: A descriptive correlational study design was used. Participants were 202 elderly men and women recruited in 2011. Data were analyzed using descriptive statistics, t-test, ANOVA with Scheffé test, ANCOVA, and Pearson's correlation. Results:Knowledge was significant by economic status and sexual activity in men, and sexual activity in women. Attitude was significant by age and perception of own health in men, and age and sexual activity in women. Educationalneeds were significant by sexual activity in men, and age and sexual activity in women. Significant differences in knowledge (F=8.74, p=.004), attitude (F=18.50, p<.001), and educational needs (F=16.40, p<.001) were foundbetween men and women. There were significant correlations between knowledge and attitude (r=.37, p<.001),and between knowledge and educational needs (r=.24, p=.008) in men, and between knowledge and attitude(r=.42, p<.001), between knowledge and educational needs (r=.29, p=.010), and between attitude and educationalneeds (r=.45, p<.001) in women. Conclusion: Gender sensitive sex education and interventional programs should be developed for this population to improve attitudes and increase knowledge regarding sex.

한국 신화와 하와이 및 폴리네시아 신화의 비교연구

김대숙 국어국문학회 1994 국어국문학 Vol.- No.111

양사언설화 연구

김대숙 이화여자대학교 이화어문학회 1984 이화어문논집 Vol.7 No.-

『국가무형문화재 전승자 구술 자서전』의 문학적 의의

김대숙 국어국문학회 2022 국어국문학 Vol.- No.201

This researcher named this period the 〈self-narrative〉 era. Korean men in the traditional society did not like to talk about themselves. Therefore, in Korean classical literature, 〈self-narrative〉 is mostly shown in women’s literature. In Korea, at the beginning of the 21st century, the 〈self-narrative〉 literature is popular, which is so-called an autobiography. This study examines what and how the 34 human cultural properties of Oral Autobiography of Korean Intangible Cultural Heritage Transmitters do in 〈self-narrative〉. Most of those who were born around 1927 and died around 2015 lived through the harshest period in Korean history. This autobiography was compiled and completed by this researcher after having a meeting to interview the transmitters with a list of questions planned by NIHC (National Intangible Heritage Center). Although the interview items are the same, the narratives of the 34 people are different because their lives are all different. The analysis of the 34 people were divided into 1. production and repair, 2. music, 3. dance, 4. ritual. The transmitters were born with talents handed down from their fathers or maternal families. Born in a poor countryside during the Japanese colonial period, they had no interest in their schooling from an early age and were only interested in what they were good at and wanted to do. Women learned by watching what their mothers did at home. The main characters of rituals were motivated by external factors such as wizardry or family history. Due to family history, innate talents, and the locality of the village they were born in, masters committed themselves to what they loved to do, but suffered from their parents’ opposition and social restrictions. After meeting famed teachers and undergoing rigorous training, the transmitters were designated as cultural assets and succeeded in their careers through the encounter with a helper from outside. As a result of meeting with the pioneers who tried to revive traditional culture in the 1960s, they won prizes in 〈Korea National Folk Arts Contest〉 and 〈Annual Traditional Handcraft Art Exhibition〉 and were designated as cultural assets. As they received subsidies from the government, introduced Korean culture worldwide, taught at private academies and universities, and passed it on to their children and students, they said that they feel rewarding and have no regrets about their lives in the later years. The transmitters tell their 〈self-narrative〉 honestly and in a fun way. There is nothing to be ashamed of and nothing to keep up appearances: they starved because they were poor, they were beaten by their fathers, they went to a dance academy not school without their parents knowing, they stole from others to run away from home, they didn’t take care of their children because they wanted to dance, and they went to father-in-law’s feast while boasting that they were yangban but ran away to Seoul just for singing. The Japanese oppression, the Korean War, and the Jeju April 3 Incident are also very personal events rather than historical backgrounds. They are culture heroes who overcame difficult times with hard effort and luck. The exaggeration and self-praise of the transmitters bring laughter. Old stories can be forgotten, but oblivion brings concentration. When it comes to transmission, the field with a strong desire to do so is dance. Jinju Geommu (Sword Dance of Jinju) dancer, Jeong Geum-soon talks only about dancing. Although she has forgotten almost everything due to dementia, the only memory she still remembers is about dance which she has been obsessed with for the rest of her life. The transmitters’ 〈self-narrative〉, which compiles the stories of their lives like a pansori festival, shows the best of autobiography literature that blurs the boundary between fact and fiction.

삼국유사 설화 연구를 위한 예비적 고찰

김대숙 평택대학교 2001 論文集 Vol.15 No.-

이 논문은 [삼국유사] 속의 설화를 역사적 층위, 설화적 층위, 상징적 층위로 나누고 여성 중심적 시각으로 재독서해서 [삼국유사] 설화의 여성성을 밝혀내어 그 여성성을 모성성과 관음신앙으로 해석하려는 시도이다.

한국신화의 가족구성체계 연구(Ⅰ) : 비교신화 연구를 위한 시론 A Comparative Approach to Myths

김대숙 평택대학교 1999 論文集 Vol.13 No.-

이 논문은 한국신화와 세계 여러 문명권 혹은 세계 여러 민족의 신화를 비교하는 비교신화 연구를 위해서 신화비교의 한 틀(기준)을 구성해보려는 시도의 일단이다. 그간 필자를 포함한 여러 연구자들의 비교신화 연구의 경향이 여러 지역의 신화를 한국 신화를 중심에 놓고 내용을 상호 비교하는데 노력하였는데 이제 한 단계 더 나아가서 풍부한 한국의 고대 서사시 자료를 통하여 신화 비교의 준거를 마련해서 그 틀 위에서 비교신화 연구를 발전시켜 보려는 것이다. 필자가 마련한 비교의 틀은 "가족"이라는 형태이다. 세계의 모든 신화가 가족간의 인물들을 중심축으로 하여 서술되고 있다. 신화 안에서 중심이 되는 가족관계(수평적 관계ㆍ수직적 관계) 그리고 갈등과 대립의 양상, 이동의 주체, 분리와 재결합의 과정에서 중심되는 역할 등 다양한 가족 구성안의 관계망을 추출해서 먼저 무속신화 그리고 국조신화의 순서로 진행하여 마지막에는 거시적으로 몇 개의 가족관계 유형을 그려내는 것이다. 이러한 계획으로 본 논문에서는 먼저 본토본 무속신화 자료를 대상으로 해서 가족이라는 요소로 분석한 결과 두 개의 큰 범주를 설전하였다. 하나는 남녀 주인공이 미혼인 상태에서 정식 혼례를 거쳐서 결합하고 가족 구성원 내부에서 수평적 관계-부부관계가 중심축이 되고 외부로부터 갈등이 야기되는 여성의 역할이 큰 일월놀이푸념, 성주본가(넓히면 성조풀이, 칠성풀이) 계열과 / 또 하나는 정식혼례가 아닌 남녀의 만남으로 가족이 구성되고 수직적 관계-부자ㆍ부녀 관계가 중심축이 되며 가족 내부에서 갈등이 발생하는 제석본풀이, 바리공주, 시루말(넓히면 장자풀이까지) 계열로 크게 나누어 놓을 수 있겠다. 그러나 이런 차별을 이분법적인 자세로 묶어 놓지 않고 그냥 열어두겠다. 계속해서 제주도 무속신화와 국조신화 등의 다른 신화 자료들을 점검하면서 한국신화 가족구성체계를 좀 더 치밀하게 조직해 나아가도록 하겠다.

구비전승 여성설화의 양상과 지향

김대숙 평택대학교 사회과학연구소 2002 사회과학연구 Vol.6 No.-

‘나무꾼과 선녀’ 설화의 민담적 성격과 주제에 관한 연구

김대숙 국어국문학회 2004 국어국문학 Vol.- No.137

The present study purposed to examine the folktale-like characteristics of story 'A Woodcutter and A Fairy' and to clarify the subjects of the story. 'A Woodcutter and A Fairy' is a story that has been handed down through long history and records on the story are found in many literatures. Moreover, research on the story began quite early and has produced a lot of results. Previous researches on the story were mainly carried out in the background of the mythological characteristics of the story in the view that the story originated from a myth. Recently there have been reports on 'A Woodcutter and A Fairy' found in Manchuria, Mongolia and the Baikal region and as a result comparative literary research has been in progress. The author agrees that the story originated from a myth but maintains that 'A Woodcutter and A Fairy' handed down in Korea since it was imported to the country is more folktale than a myth. Moreover, this study inquires into the subjects of the story by classifying the variations of the story into three types and closely examining each type of stories. The story is composed of 11 paragraphs. Type A is composed of Paragraph 1 through 5. In the structural aspect, Type A is closest to a myth. The contents, however, is more folktale-like than mythological. The subject of Type A is 'the dream and hope of men' and the dream does not come true. Type B is composed of Paragraph 1 through 9. Type B is clearly the expansion of 'a favor-repayment story' and a 'happy ending' folktale. The subject of Type B is also 'the dream and hope of men' and even female storytellers agree with 'happy ending', admitting the weight of time of giving birth to children and living together. Type C is composed to Paragraph 1 through 11. In Type C the mother-in-law suddenly appears, who has never been mentioned before and the story develops into conflict between the mother-in-law and the daughter-in-law over the woodcutter, displaying the true nature of marriage life. The subject of Type C is also 'the dream and happiness of men' but showing that how difficult it is to attain the dream and happiness. The development of the story into Type C may be a sign that submerged sense of feminism began to surface slowly. If 'A Woodcutter and A Fairy' is told to children it becomes a fairy tale, giving lessons such as 'Keep appointments in time' and 'Do good to be blessed.' Even today the story of 'A Woodcutter and A Fairy' is being parodied, which is related to the diversity of meanings contained in the story as well as the enduring life of folklore.

우부현녀 설화와 『 심청전 』

김대숙 판소리학회 1993 판소리연구 Vol.4 No.-