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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The storytellers are very important when we deal with folktales in terms of their performance. The storytellers as well as the contexts of storytelling, however, had almost been disappearing when we realized their importance as the theory of contextualism was introduced. The degree of this unfortunate crossing each other is much greater in some countries where industrialization and urbanization have proceeded in more sudden and faster way than in other countries where they have not. The interest and study on her traditional culture of storytelling has started earlier in Japan than in Korea. The purpose of this study is to examine the tradition of storytelling culture and its modernization in Korea by comparing with those in Japan.
The traditon of professional storytellers and their modernization show different phases in the two countries. The Japanese term referring a storyteller, ‘katarite’ covers broader area including even a singer of tales, while the storyteller in Korea does not include a ‘pansori-kun’ or a ‘mudang’ who sings shamanistic myths. This study, therefore, is limited on the ‘storyteller of tales’ in both countries.
Most storytellers and their storytelling contexts have been disappeared from the the rural commununities in Japan as well as in Korea. But it is remarkable in Japan that they seized the chance of transmitting them in modem times when the storytellers of ‘hundred tales’ or ‘hundreds of tales class’ were discovered and introduced by the scholars of folktales across the country. Besides the nostalgic images strongly appealed in the 1970s and the movement like ‘the rediscovery of Japan’ led them to use the traditional culture in rural area as a sightseeing resource. Tono city - which became famous thanks to The Tow stories written by Yanakida Gunio, a representative scholar in Japanese folklore study - is a typical case; the city government designated the area as ‘a folktale villiage’ and used the tales and storytellers as its sightseeing resource. In Korea, the interest and study on the tradition of storytelling and storytellers are limited and less active compared with those in Japan, where they have actively been revived by the storytellers of ‘hundreds of tales class’, many folktale societies in different areas, the modem revival of professional storytellers and their increasement with the foundation of ‘a folktale village’, and the interest of mass communication toward the genre of folktales. But the revival of the tradition of storytelling culture and storytellers is also expected to be revitalized in Korea; the storytelling sites found in places like Tapgol park, Seoul, the professional storytellers found in those places, storytelling theaters run by some comedians, the fairytale storytellers working at many places for children’s education could be recognized as modem variations of the traditional storyteller.
The traditon of professional storytellers and their modernization show different phases in the two countries. The Japanese term referring a storyteller, ‘katarite’ covers broader area including even a singer of tales, while the storyteller in Korea does not include a ‘pansori-kun’ or a ‘mudang’ who sings shamanistic myths. This study, therefore, is limited on the ‘storyteller of tales’ in both countries.
Most storytellers and their storytelling contexts have been disappeared from the the rural commununities in Japan as well as in Korea. But it is remarkable in Japan that they seized the chance of transmitting them in modem times when the storytellers of ‘hundred tales’ or ‘hundreds of tales class’ were discovered and introduced by the scholars of folktales across the country. Besides the nostalgic images strongly appealed in the 1970s and the movement like ‘the rediscovery of Japan’ led them to use the traditional culture in rural area as a sightseeing resource. Tono city - which became famous thanks to The Tow stories written by Yanakida Gunio, a representative scholar in Japanese folklore study - is a typical case; the city government designated the area as ‘a folktale villiage’ and used the tales and storytellers as its sightseeing resource. In Korea, the interest and study on the tradition of storytelling and storytellers are limited and less active compared with those in Japan, where they have actively been revived by the storytellers of ‘hundreds of tales class’, many folktale societies in different areas, the modem revival of professional storytellers and their increasement with the foundation of ‘a folktale village’, and the interest of mass communication toward the genre of folktales. But the revival of the tradition of storytelling culture and storytellers is also expected to be revitalized in Korea; the storytelling sites found in places like Tapgol park, Seoul, the professional storytellers found in those places, storytelling theaters run by some comedians, the fairytale storytellers working at many places for children’s education could be recognized as modem variations of the traditional storyteller.
목차
Ⅰ. 머리말
Ⅱ. 이야기와 이야기꾼의 용어 및 개념 비교
Ⅲ. 근대 이후 일본 昔話이야기꾼의 존재양상
Ⅳ. 한국 이야기꾼의 경우와 한ㆍ일비교의 시각
Ⅴ. 마무리
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