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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2000.3
- 수록면
- 3 - 26 (26page)
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The purpose of this essay is to reappraise the unofficial historical school(Chejasahak 在野史學) from the perspective of religious studies. I will argue that the unofficial historical school has played an important role in making a new myth [in Korea] and has, to some extent, contributed to constructing a national identity.
In this study, the myth is regarded as a narrative, which explains something unaccounted for by the so-called empirical school of history. Seen this way, myths are not only sacred narratives handed down but also living stories, continually being made and reshaped by cultures and societies.
In Japan, historical discourse has shown the tendency to promote the integration of the nation by historicizing myths anchored in the Kojiki and Nihon Shoki. In China, there has been an effort to integrate the nation by making a new myth that claims that all ethnic groups in China are ultimately of the same bloodline. [In both instances, official and unofficial histories have tended to coexist and complement each other.] In Korea, by contrast, historical schools, with their emphasis on empirical evidence, and the unofficial school, with its myth-making tendency, have more often than not conflicted, rather than to complement each other towards the integration of the nation.
In conclusion, this essay argues that to promote national integration in Korea, rather than confronting each other, history and myth should keep to each other's roles and work with each other to create a new myth.
In this study, the myth is regarded as a narrative, which explains something unaccounted for by the so-called empirical school of history. Seen this way, myths are not only sacred narratives handed down but also living stories, continually being made and reshaped by cultures and societies.
In Japan, historical discourse has shown the tendency to promote the integration of the nation by historicizing myths anchored in the Kojiki and Nihon Shoki. In China, there has been an effort to integrate the nation by making a new myth that claims that all ethnic groups in China are ultimately of the same bloodline. [In both instances, official and unofficial histories have tended to coexist and complement each other.] In Korea, by contrast, historical schools, with their emphasis on empirical evidence, and the unofficial school, with its myth-making tendency, have more often than not conflicted, rather than to complement each other towards the integration of the nation.
In conclusion, this essay argues that to promote national integration in Korea, rather than confronting each other, history and myth should keep to each other's roles and work with each other to create a new myth.
목차
Ⅰ. 머리말
Ⅱ. 신화와 민족 정체성
Ⅲ. 동아시아의 신화와 역사
Ⅳ. 한국의 신화와 역사
Ⅴ. 동아시아 신화의 상호 갈등
Ⅵ. 맺음말
English Abstract
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UCI(KEPA) : I410-ECN-0101-2010-151-001711036