명대 남원시사(南園詩社)의 전승을 통해 본 문인결사와 문학유파 형성의 상관성

박영순 중앙대학교 외국학연구소 2020 외국학연구 Vol.- No.54

In Ming Dynasty, the literary societies became very active and various literary schools appeared. Both of the literary societies and literary schools progressed in the form of groups of literary persons. Organization of the groups of literary persons was called as ShiShe (詩社, poets’ club), which were active in the literary circles in Ming Dynasty and laid foundations for regional literary schools. In this way, the regional literary societies worked as intermediate in pushing the regional literary schools to come to being, which gained the literary conditions for development and succession via literary societies. In Ming Dynasty, it’s rarely seen that a regional poets’ club maintained existence and succeeded to the literary schools over full period of Ming Dynasty. Nan Yuan Shi She in LingNan(嶺南) started as ‘NanYuanShiShe’ at the end of Yuan Dynasty and beginning of Ming Dynasty, which key members were NanYuanWuZi(南園五子), and came down to ‘NanYuanHouWuZiShiShe’, which key members were ‘NanYuanHouWuZi(南園後五子)’ in the mid-Ming period and then ‘ChenZiZhuang(陳子壯) NanYuanShiShe’ with key members as NanYuanTwelves(南園十二子) at the end of Ming Dynasty. The activities of poets’ club in Ling Nan were continued through various literary and cultural activities after then in Qing Dynasty. Nan Yuan Shi She became the center of the literary societies and literary schools like this in Ling Nan in Ming Dynasty. ‘NanYuanShiShe’ that was passed down over full period of Ming Dynasty made develop constant literary memory through ‘Culture Space’ called as Nan Yuan. For them, NanYuan worked as a ‘Creation Platform’ and ‘Place of Memory’. Therefore, study on how NanYuanShiShe had succeeded ‘ShiShe(Poets’ Club)’ and ‘Space’ for such a long period shall be significant subject to study in understanding how Nan Yuan Shi She, and the cultural schools in Ling Nan as well, was passed down. This study shall examine the nature of the poets’ club per period and further to consider the impact of NanYuanShiShe to the regional literary schools and significance of the literature space of NanYuan and so on through understanding succession of NanYuanShiShe. Through analysis within the frame of ‘Poets Club–Literature Space–Regional Schools’, we shall get further understanding on the effect of the literary societies to coming to being of regional literary schools in the meaning of intermediation and mechanism. This study shall make consideration on following parts based on the results of existing studies. First, we shall examine foundation, activities and nature of NanYuanShiShe in the way of succession. Second, we shall examine the effect of NanYuanShiShe given to regional literary schools. Third, we shall make analysis on correlation between literary societies and literary schools. Forth, we shall examine correlation of literary space, literary memory and regional literature. Through above content, we shall get to understand the meaning of NanYuanShi She to existence of regional literary schools, mediational role of the literary societies to regional literary schools, and the meaning of correlation of literary societies, literature space and regional literary schools.

개발/계발과 문학 ; 입신출세주의의 문학적 의미: 이태준 『사상의 월야』와 그 밖의 작품들

조성면 ( Sung Myeon Cho ) 민족문학사학회·민족문학사연구소 2009 민족문학사연구 Vol.40 No.-

충주지역 생원․진사 입격자와사회적 지위

김의환 조선시대사학회 2019 조선시대사학보 Vol.91 No.-

Since the 16th century, Chungju has been the main source of Gihosalim(畿湖士林) and 293(48.2%) literary licentiate and 315(51.8%) classics licentiate were produced from here.Fifteen people(2.5%) of them simultanously passed the two tests and ten of them, including Heo Jeok, were passed the civil service examination. 203 people(33.4%) of them in the 18th century, 198 people(32.6%) in the 19th century, and 171(28.1%) in the 17th century passed the exam. Expecially, during King Sukjong’s reign, 134 applicants(22.1%) passed. This is different from other regions producing the highest number of successful applicants during King Gojong’s reign. This is due to the academic influence of Song Si-Yeol and Kwan Sang-Hwa along with the education of Sarim(士林) after the 16th century. The average age at the time of passing was 35.9 years which was similar to the national age. The age of literary licentiate who passed was three years later than classics licentiate. In terms of age, there were 218 people(37.3%) in their 30s and 188(32.1%) in their 20s. Of the total, 69.4 percent(406people) were in their 20s to 30s. Including 13-year-old Kim Mong-jeong, there were 27(4.6%) successful teens, and 15 of them passed during King Gojong’s reign. Especially in the 28th year of King Gojong, seven successful applicants were the same age as the crown prince. Also, there were 21 successful applicants(3.6%) over the age of 60. The types of family name of the successful applicants were 112, which showed their social status. Seven surnames accounted for more than a third of the total; the Jeonju Yi 48, the Gwangju Lee 32, the Poongsan Hong and the Chogye Choung 26, the Yeonil Jung and the Gyeongju Kim and the Namyang Hong 23 people. Among them, 73(12.1%) were later accepted to the civil service examination, and their average age at the time when they had passed in the Classics and Literary Licentiate Examination(司馬試) had been 30.5 years old, five years younger than the total number of successful applicants. After that, when their average age were 39.6 years old, they passed the civil service examination. Their social status was especially visible in their former occupation and their father’s office and rank. Most of their former occupation was Yuhak(幼學) and it accounted for 98%(584) similar to other regions. Their fathers were 212 government employees (40.4%), 131 students (24.9%), and 93 Yu-hak(17.7%). Besides, those who took official rank was 88(16.8%). Government officials and those who took officials rank accounted for 57.1 percent(300people), far more than in other regions. Their official positions were 23 people local governor, 15 Chunguiwi, 14 Protectorate governor, 13 YongYangwi, Buhogun and Chambong, and 9 governors. This is similar to Cheongju, but compared greatly with Yeongju in Gyeongsang Province. Chungcheong Province would have had many opportunities to enter government posts or receive the degree of official rank because of prevailing Noron(老論) and Soron(少論) It is also noteworthy that there were 53 military officers. 충주는 16세기 이후 기호사림의 주요 공급지였으며, 이곳 사족들은 전국 3위인 608명의 생원과 진사를 배출하였다. 생원 293명(48.2%)과 진사 315명(51.8%)의 비율은 한쪽에 치우친 다른 지역과 달리 청주와 비슷하였다. 양시 입격자는 15명(2.5%)이었고, 이 가운데 허적 등 10명(66.7%)이 문과에 급제하였다. 이들은 18세기에 203명(33.4%), 19세기에 198명(32.6%), 17세기에 171명(28.1%)이 입격하였다. 고종대에 가장 많이 입격한 다른 곳과 달리 숙종대에 134명(22.0%)이 입격하였다. 이것은 16세기 이후 사림의 정착․강학과 함께 송시열․권상하의 학문적 영향이 아닌가 한다. 이들의 입격 당시 평균 연령은 청주와 같은 35.9세인 가운데 전국과 비슷하였으며, 생원이 진사보다 3년 정도 늦었다. 30대가 218명(37.3%)이고, 20대가 188명(32.1%)으로 20~30대가 전체의 69.4%(406명)였다. 10대 입격자 27명(4.6%) 가운데 15명이 고종대에 입격하였으며, 대부분이 진사시 출신이었다. 특히 7명이 입격한 고종 28년은 18세의 세자와 동갑내기를 위한 정치적 의미의 설행으로 보인다. 60세 이상은 90세의 황문한 등 21명(3.6%)이고, 1882년 7명은 임오군란 당시 민비의 충주 피난과 관련된 것으로 생각한다. 생원과 진사의 사회적 지위를 알 수 있는 것은 성관별 입격자 수와 문과 급제이다. 모두 112개 성관이 배출하였고, 전주 이씨 48명, 광주 이씨 32명, 풍산 홍씨와 초계 정씨 26명, 연일 정씨 25명, 경주 김씨와 남양 홍씨 23명 등 7개 성관이 전체의 1/3 이상(203명)을 차지하였다. 48명의 전주 이씨는 3명의 문과 급제자와 함께 한남사를 건립하였고, 32명의 광주 이씨는 6명의 급제자를 배출한 가운데 이연경이 팔봉서원에 배향되었다. 26명의 풍산 홍씨는 하강서원을 건립하였고, 4명이 문과에 급제한 정호의 연일 정씨는 누암서원을 건립하는 등 대표적 노론이었다. 3명이 급제한 허적의 양천 허씨는 남인으로 활동하며 허한사를 건립하였다. 입격자 가운데 73명(12.0%)은 후에 문과에 급제하였고, 이들의 사마시 입격 연령은 30.5세로 전체 입격자의 35.9세보다 5세 정도 어렸다. 이들은 입격 이후 평균 9.1년이 지난 39.6세에 문과에 급제하였다. 이들의 사회적 지위는 특히 전력과 부친의 관직․품계에서도 확인할 수 있다. 입격자의 전력은 유학이 98.0%(584명)로 다른 지역과 비슷하였다. 부친 가운데 관직자는 40.4%(212명), 학생은 24.9%(131명), 유학은 17.7%(93명)이며, 관품자는 16.8%(88명)이다. 관직자와 관품자를 합하면 57.1%(300명)로 다른 지역보다 훨씬 많았다. 이들의 관직은 현감 23명, 충의위 15명, 도호부사 14명, 용양위 부호군과 참봉 각각 13명, 군수 9명 등 모두 34.9%(212명)를 차지하였다. 이것은 청주와 비슷한 양상이지만, 22.2%를 나타낸 경상도 영주와 크게 비교된다. 충청도는 남인의 경상도와 달리 노․소론이 우세하여 관직에 진출하거나 품계를 받을 기회가 많았음을 의미한다. 진출이 상대적으로 쉬운 무관직이 8.7%(53명)나 되고, 생원․진사가 1명에 불과한 점도 주목된다.

충주지역 생원·진사 입격자와 사회적 지위

김의환 ( Kim Eui-hwan ) 조선시대사학회 2019 조선시대사학보 Vol.91 No.0

Since the 16^th century, Chungju has been the main source of Gihosalim(畿湖士林) and 293(48.2%) literary licentiate and 315(51.8%) classics licentiate were produced from here.Fifteen people(2.5%) of them simultanously passed the two tests and ten of them, including Heo Jeok, were passed the civil service examination. 203 people(33.4%) of them in the 18^th century, 198 people(32.6%) in the 19^th century, and 171(28.1%) in the 17^th century passed the exam. Expecially, during King Sukjong’s reign, 134 applicants(22.1%) passed. This is different from other regions producing the highest number of successful applicants during King Gojong’s reign. This is due to the academic influence of Song Si-Yeol and Kwan Sang-Hwa along with the education of Sarim(士林) after the 16^th century. The average age at the time of passing was 35.9 years which was similar to the national age. The age of literary licentiate who passed was three years later than classics licentiate. In terms of age, there were 218 people(37.3%) in their 30s and 188(32.1%) in their 20s. Of the total, 69.4 percent(406people) were in their 20s to 30s. Including 13-year-old Kim Mong-jeong, there were 27(4.6%) successful teens, and 15 of them passed during King Gojong’s reign. Especially in the 28^th year of King Gojong, seven successful applicants were the same age as the crown prince. Also, there were 21 successful applicants(3.6%) over the age of 60. The types of family name of the successful applicants were 112, which showed their social status. Seven surnames accounted for more than a third of the total; the Jeonju Yi 48, the Gwangju Lee 32, the Poongsan Hong and the Chogye Choung 26, the Yeonil Jung and the Gyeongju Kim and the Namyang Hong 23 people. Among them, 73(12.1%) were later accepted to the civil service examination, and their average age at the time when they had passed in the Classics and Literary Licentiate Examination(司馬試) had been 30.5 years old, five years younger than the total number of successful applicants. After that, when their average age were 39.6 years old, they passed the civil service examination. Their social status was especially visible in their former occupation and their father’s office and rank. Most of their former occupation was Yuhak(幼學) and it accounted for 98%(584) similar to other regions. Their fathers were 212 government employees (40.4%), 131 students (24.9%), and 93 Yu-hak(17.7%). Besides, those who took official rank was 88(16.8%). Government officials and those who took officials rank accounted for 57.1 percent(300people), far more than in other regions. Their official positions were 23 people local governor, 15 Chunguiwi, 14 Protectorate governor, 13 YongYangwi, Buhogun and Chambong, and 9 governors. This is similar to Cheongju, but compared greatly with Yeongju in Gyeongsang Province. Chungcheong Province would have had many opportunities to enter government posts or receive the degree of official rank because of prevailing Noron(老論) and Soron(少論) It is also noteworthy that there were 53 military officers.

현대시의 <사미인곡> 계승 양상과 그 의미

구선우 어문연구학회 2014 어문연구 Vol.80 No.-

본고는 송강 정철(1536-1593)의 <사미인곡>을 모티프로 창작한 현대 시인들의 작품을 연구 대상으로 삼았다. 현대시의 <사미인곡> 계승 양상을 살펴보고 나아가 그것이 지니는 문학적 의미를 밝혀 보았다. 우선 현대 시인들은 <사미인곡>을 내용적 차원에서 본격적으로 계승하였다. 에 담긴 그리움의 정서와 임에 대한 변치 않는 마음을 모티프로 삼아 다양한 형태로 창작했다. 사랑의 본질을 연작시의 형태로 짓기도 하고, <사미인곡>을 모티프로 하여 시간이 지나도 변하지 않는 '사랑'이나 이별한 상황의 슬픔을 노래하기도 했다. 한편으로는 <사미인곡>의 이별의 상황을 차용했지만 <사미인곡>속 화자와 임의 관계를 비틀기도 했다. 이별 상황을 소재나 의미의 차이가 약간 있기는 하지만 공통적으로 <사미인곡>에 내재된 정서를 계승하고 있는 것이다. 즉, 이들은 <사미인곡>의 테두리 안에서 소재와 구조 그리고 주제를 수용하여 작품 본연의 의미를 계승했다. 다음으로, 현대 시인들은 <사미인곡>이 지닌 본래의 의미를 변용하며 확장하는 방식으로 계승하였다. 이러한 계승은 <사미인곡>의 테두리에서 벗어난 것이다. 이들은 굳이 <사미인곡>만을 소재·구조·주제적 차원에서 활용하지 않고, <서경별곡>과 같은 고려가요도 함께 차용했다. 자유롭게 부분적으로 구절이나 제목을 차용해 모자이크처럼 모아 의미를 직조했다. 현대 시인들은 고전 작품의 대표로써 <사미인곡>이 가지는 의미를 인식했다. 그래서 이들은 자신의 시 속에 현실에 당면한 문제를 인식하고 해결할 수 있는 이상적 시간으로서의 '과거'라는 새로운 의미를 <사미인곡>에 부여했다. 작품의 내적인 의미보다는 소재적 차원에서 자유로이 활용했기 때문에 또 다른 의미의 작품이 창작될 수 있었다. 이어서 현대시의 <사미인곡> 계승 양상의 문학적 의미를 파악해 보았다. 먼저 본격적인 계승은, 원전 자체가 지닌 문학적 위상을 보여주고, 그 다음으로 확장적 계승은 원전의 외적인 면모를 수용하여 새로운 의미를 확대한 점에 의미가 있었다. 끝으로 이러한 계승은 고전시가의 전통이 현대에 이르러서도 여전히 향유자들간에 소통되고 있으며 앞으로도 지속 가능하게 한다는 점에서 의미가 있었다. In this articles, the subjects of the study are works created by modern poets with the motive of 'Samiingok' written by Song Gang. The aspects of succession of 'Samiingok' of modern poetry were reviewed and its literary meaning was identified. The summarized results are as follows. Modern poets inherited 'Samiingok' in terms of its contents. They created a variety types of works with the motive of the longing and everlasting love for a lover represented on 'Samiingok'. Some poets wrote serial poetry of the nature of love and some of them composed poetry of unchanging love or sadness of parting with the motive of 'Samiingok'. Some of poets twisted the relation between the narrator and his lover, using the scene of parting of 'Samiingok'. In spite of slight differences of materials or meanings, all of them inherited the sentiment implied in 'Samiingok'. Next, modern poets inherited 'Samiingok' by changing and expanding its original meanings. They didn't only use 'Samiingok' in terms of material, structure, and theme but also used Goryeo Songs such as 'Seogyeongbyeolgok'. Modern poets recognized the meanings of 'Samiingok' as one of the most representative classics. As a result, they imparted a new meaning called 'past' which is the ideal time that can recognize and settle the facing current problems to 'Samiingok'. They could create many works with different meanings since they freely used 'Samiingok' in terms of its material instead of the internal meanings. Then, the aspects of succession and the literary meaning of 'Samiingok' on modern poetry were identified. The regular succession shows the literary meanings of the original poem and the expanded succession expanded the new meanings by accepting the external aspects of it. Lastly, it has a meaning that such inheritance of the tradition of classical poetry is still communicated between readers even in the present and will be sustainable.

聯句詩의 창작 방식과 배경 고찰 -­ 謙齋 趙泰億의 사례를 중심으로 ­-

이미진 동양고전학회 2019 東洋古典硏究 Vol.0 No.74

This paper aims to explore the creation methods and backgrounds of successive lines of verse written by the gentry during the Joseon Dynasty period, centering around 『Gyeomjaejip (Gyeomgjae’s Collection of Poetry, 謙齋集)』 written by Gyeomjae Jo Tae-eok(1675~1728). For this study, firstly, the stanza(分聯) forms were analyzed depending on the number of the persons, who were involved in the creation of successive lines of verse. As a result, it was found that all the participants did not create the same lines(句數) for completing a piece of poetry and there was no fixed sequence of successive lines of verse in most of works, excepting exceptional cases. It appears the reason why Gyeomjae was able to create numerous characters and successive lines in various spaces was the poetic association naturally expanded while he accumulated official careers and broadened human relations. Especially, the majority of his works were created in farewell parties for relatives, co-workers and friends, who were assigned to positions in provinces. Gyeomjae could keep enjoying the creation of successive lines throughout his lifetime, since he paid attention to the advantages of the creation of successive lines to express poetic talent(詩才) actively and form literary communion with others. As there were complicated restrictions on creating techniques, such as linkage of phonological styles and meanings, under the basic rule that a front verse should be followed by a proper rear verse, he felt the pleasure when completing this and there was a big sense of accomplishment rose by having his talent recognized by others. In addition, he had to emphasize with thoughts of former writers and elaborate his view in a creative way to connect a rear verse to front verses properly. This literary accomplishment depended on literary communion among the participants. In other words, Gyeomjae’s creation of poetry to divide rhythms(分韻) and link them in succession(聯句) developed into an act of human relations to share affection and keep ties with co-writers beyond the cantillation

못난 사위 성공담의 리텔링을 통한 문학치료

김용기(Kim, Yong-Ki) 우리문학회 2018 우리文學硏究 Vol.0 No.58

<장경전>은 ‘못난 사위담’이 나타나는 영웅소설의 하나다. 필자는 이 작품의 ‘못난 사위담’을 통해 독자 자신을 재인식하고 세상살이에서 받은 상처를 문학적으로 치료할 수 있는 방안을 모색하는 데 목적을 둔다. 이 작품은 ‘못난 사위’가 ‘못난’ 시련을 극복하고 ‘입공’하여 ‘잘난 사위’가 된다는 점에서 그 자체로 하나의 위안이 되는 작품이다. 즉 문학 작품을 통한 독자의 치료라는 차원에서 문학치료 대상이 될 수 있는 작품이다. 이 작품을 활용한 또 다른 차원의 문학치료도 모색해 볼 수 있다. 그것은 바로 이 작품의 서사 중 일부를 리텔링하여 작품 속 주인공의 서사를 치료하는 문학치료이다. 이 작품 속 주인공은 전쟁을 통한 입공, 그리고 높은 벼슬과 부귀영화를 누리게 됨으로써 못난 사위가 잘난 사위가 되는 특징을 지닌다. 사람 그 자체에 대한 인식의 변화나 관계 개선을 통한 것이 아니다. 이에 필자는 각각의 서사 주체들의 입장을 공감하는 연습을 통해 작품 속 인물들의 상처를 치유해 보는 시도를 해보고자 한다. 이를 통해 자기 자신을 주체적으로 바라 볼 수 있는 법을 배우도록 하고자 한다. 그리고 타자를 대할 때에는 타자의 못난 점을 눈에 보이는 대로 성급하게 판단할 것이 아니라, 못난 점을 새롭게 보기, 다르게 보기, 정확하게 깊이 있게 보기를 할 수 있는 능력을 배양하는 데 기여하고자 한다. <JangKyeongJeon> is a heroic novel in which ‘the success story’ appears. The purpose of this paper is to seek the way of healing the wounded heart from the world and recognizing oneself anew through the work of ‘the story of foolish son-in-law’. This work gives us comfort in terms of that ‘foolish son-in-law’ become ‘the distinguished son-in-law’ after getting over trials and making a contribution. That is to be treated as a target of literary therapy in a dimension of healing the reader using the literary work. There is the other way of literary therapy utilizing this work. That is to heal the hero of the work by retelling some part of story. The hero of this work becomes the distinguished son-in-law by making a contribution in a war and taking up a public office. It wasn’t through people relation or recognition of oneself about people. The writer makes an attempt to heal the characters’ wounded scar through sympathizing the narration subject’s stance and to learn how to look at oneself with subjectivity through it. Also, this paper tries to emphasize on the point that one must not judge from the outside impatiently and highlight the competence to see a thing from a new, different, accurate and in-depth perspective when one looks at something ugly.

탈북민 대상 문학치료 사례 연구- ‘이주와 성공’의 고전서사와 자아실현의 문제를 중심으로 -

박재인 숙명여자대학교 아시아여성연구원 2018 다문화사회연구 Vol.11 No.2

In the literary therapy activities, the refugees appreciated the classical narrative of migration and success, reacted with guilt in their families and homes, and a sense of helplessness in the hardened Korean society. In addition, the North Korean defectors generally recognized the area of ​​material achievement after defecting and entering Korea, but the meaning of self-realization in their own lives was not well understood. I think that this problem is still the cause of the tragedy of regrets in the North Korean defector population after their migration. As a literary therapy course for this purpose, they conducted activities to recreate the classic epic of Migration and Success in comparison with their life. Those who are currently suffering from the disease have difficulty in designing breakthroughs in self-realization, but they have found the meaning of self-realization in a given life area well. And those who are experiencing recent unemployment or difficulty in achieving their desired career direction seem skeptical or resigned. Nevertheless, I judged that it was a process of searching for a realistic and authentic self-realization rather than vague optimism, because I identified a lack of insight into the problems of the refugees and the sufferings of the defectors. ‘이주와 성공’의 고전서사를 활용한 문학치료 프로그램에서 탈북민들은 가족과 고향을 등진 죄의식과 고된 한국살이에서 오는 무력감 등과 같은 반응을 보였다. 그리고 탈북민들은 대체로 탈북과 한국 입국 후 물적 성취 영역에 대해서는 확연하게 인지하고 있었으나, 자기 삶에서 자아실현의 의미는 잘 발견하지 못하는 특징이 있었다. 본고는 이러한 문제가 이주 후에도 여전히 삶에 만족하지 못하고 탈북을 후회하는 비극의 원인이라고 보았다. 이를 위한 문학치료 과정으로 ‘이주와 성공’의 고전서사를 자기 삶과 견주어 재창작하는 활동을 진행했다. 대체로 이들은 획기적인 자아실현의 소망을 설계하기 어려웠으나 주어진 삶의 영역에서 자아실현의 의미를 잘 찾아내는 편이었다. 그 가운데 최근 실직을 경험하거나 자신이 원하는 진로방향을 성취하기 어려워하는 대상들은 회의적이거나, 체념하는 모습을 보였다. 그럼에도 탈북민 관련 사회적 문제에 통찰력을 발휘하거나, 자신보다 어려운 환경에 놓인 탈북민들을 연민하고 위로하고자 하는 등의 자세를 보이기도 하였기 때문에, 이들의 반응은 막연한 낙관보다는 현실적이고 진정성 있는 자아실현의 탐색으로 나아가는 과정으로 해석된다.

<구운몽>의 현대적 계승과 변용 연구 -한승원의 <꿈>을 중심으로-

심치열 ( Sim Chi Yeol ) 한국고소설학회 2003 고소설연구 Vol.16 No.-

This paper is a study about the modern succession and the genre`s variation of the classical literature. First, this was made an analysis of the cloud dream of the nine which was written by Kim Man-joong in the 17th century and of the dream which was written by Han Seung-won in 1997, concentrating on the narrative structure as to procedures about `dreaming`. As a consequence, this ascertain each one`s own narrative peculiarity in the part of `being about to dreaming`. The hero`s anxiety in The cloud dream of the nine is originated from the conflict about Buddhism, on the other hand, that in the the dream is originated from the hero`s primordial instinct. Second, this paper analyzed about the narrative techniques for the hero`s `dreaming time`. Although it is created the new characters in the dream, in which is reflected to the original text named the cloud dream of the nine adequately. Especially, the narrative techniques as breaking up the fixed ideas and the boundaries are found in the dream, like the original text. Just, such techniques in the original text put to use for the meanings related with the Buddhist thought, but that of in the dream does for the only literary meanings. The last, in the part of `coming out of a dream` with the theme, the original text expressed the awareness about the eternal truth, but the dream does the awareness about a man of imperfection.

「해와 달이 된 오누이」에 대한 탈북민의 반응과 문학치료 효과

박재인 ( Jaiin Park ) 인문사회 21 2018 인문사회 21 Vol.9 No.4

The literature therapy program presented in this study is a humanistic alternative to the mental health problems of North Korean defectors. In this literary therapy activity, North Korean defectors responded to the Sun and Moon. They appreciated this story and reacted to criticism of the horrors of the escape from North Korea and the unreasonable world in which the evil powerful win. And they regarded the success of siblings and the circle of heaven as an unreal happy ending. I interpret this as a result of accumulated fatigue and hopelessness in defection and adaptation. The way to heal them was to recall the Dongro of my life themselves and to create a new work. As a result, the memory and response to this story changed. However, the North Korean defectors who experienced similar hardships were hard to change their belief in the tragedy story. If such research continues, a promising healing program will be completed in the future.