Unlike Cinderella-type tales, Kongjwi and Patjwi-type tales have subsequent events following the wedding. This study investigates the Kongjwi and Patjwi tales of Korea to compare and analyze Kongjwi and Patjwi-type tales spread in China, Vietnam, Thailand, and the Philippines in the same Asian regio...
Unlike Cinderella-type tales, Kongjwi and Patjwi-type tales have subsequent events following the wedding. This study investigates the Kongjwi and Patjwi tales of Korea to compare and analyze Kongjwi and Patjwi-type tales spread in China, Vietnam, Thailand, and the Philippines in the same Asian region as Korea.
The Kongjwi and Patjwi-type tales of the five countries have common structural features: stories of abuse by the stepmother, and stories of marriage obstacles, which makes Kongjwi and Patjwi-type tales part of the Cinderella-type tale category. In the study, types of tales were compared in content according to the two structures, stories of abuse by the stepmother, and stories of marriage obstacles. Stories of abuse by the stepmother were compared in family environments, abuse patterns by the stepmother, and assistance from the patron. Stories of marriage obstacles were compared in marriage patterns, suffering and posing as a deputy, reincarnation and revival, happy endings, and punishment for villains. The tales of the five countries had many differences according to natural, geographical, cultural, social, and religious differences despite the same content patterns.
In the study, the tales of the five countries were also compared in the embodiment of characters with a focus on the main characters, including the protagonist, stepmother, daughter of the stepmother, and the protagonist's father, mother, husband, and son. The protagonist was a strong woman; the stepmother was wicked and had strong maternal love; the daughter of the stepmother was ignorant and ambitious; the father had no interest and knowledge about the family order; the mother had strong maternal love; the husband turned from active and wise through incompetent and disinterest to active and aggressive; the son was active, playing an important role in the reunion of his parents.
Based on the comparison and analysis results of the Kongjwi and Patjwi-type tales of the five countries in structure, type, and embodiment of characters, the study arranged the literary meanings of Kongjwi and Patjwi-type tales, presenting mutual relationships among the tales of different regions and the literary value of Kongjwi and Patjwi-type tales.
The study examined the origins and transmission paths of tales for the mutual relationship of the five countries. It is estimated that the origin of Kongjwi and Patjwi-type tales was Guangxi, China. There were different transmission paths of the tales, including a path from China to Vietnam and Korea, another from Vietnam to Thailand, Korea, and the Philippines, and the other from Europe to the Philippines. The literary value of Kongjwi and Patjwi-type tales in the Asian region was examined in the same aspects as the conflict and confrontation patterns of family members and Kongjwi and Patjwi-type tales as family stories.
The Kongjwi and Patjwi-type tales were examined in terms of conflicts among family members, confrontation of space, and confrontation between good and evil. As for conflicts among family members, the study looked into conflicts between man and woman around parents and couples, conflicts between women around the daughter of the former wife and that of the second wife and between sisters, and conflicts between men around the protagonist's father and husband. As for confrontations of space, the study examined the space inside the home as a symbol of stability, the space outside the home as a symbol of danger, Heaven as a symbol of gods' realm, and Earth as a symbol of the natural world. The study also examined the clearest confrontation pattern in Kongjwi and Patjwi-type tales, good and evil, and found that Kongjwi and Patjwi-type tales told family stories, unlike Cinderella-type tales, that focused on individuals based on relationships between characters and endings of stories in tales.
This study selected three Kongjwi and Patjwi-type tales of Korea, China, Vietnam, Thailand, and the Philippines each and compared and analyzed Kongjwi and Patjwi-type tales around them. The tales of the five countries in the same Asian region shared many differences in terms of structure, type, and embodiment of a character as well as common features. These differences reflect the geographical, cultural, and religious characteristics and social meanings of the countries. Future studies will hopefully conduct research from various perspectives including multicultural education and intercultural education by making use of Kongjwi and Patjwi-type tales with common and different features among countries.
Unlike Cinderella-type tales, Kongjwi and Patjwi-type tales have subsequent events following the wedding. This study investigates the Kongjwi and Patjwi tales of Korea to compare and analyze Kongjwi and Patjwi-type tales spread in China, Vietnam, Thailand, and the Philippines in the same Asian region as Korea.
The Kongjwi and Patjwi-type tales of the five countries have common structural features: stories of abuse by the stepmother, and stories of marriage obstacles, which makes Kongjwi and Patjwi-type tales part of the Cinderella-type tale category. In the study, types of tales were compared in content according to the two structures, stories of abuse by the stepmother, and stories of marriage obstacles. Stories of abuse by the stepmother were compared in family environments, abuse patterns by the stepmother, and assistance from the patron. Stories of marriage obstacles were compared in marriage patterns, suffering and posing as a deputy, reincarnation and revival, happy endings, and punishment for villains. The tales of the five countries had many differences according to natural, geographical, cultural, social, and religious differences despite the same content patterns.
In the study, the tales of the five countries were also compared in the embodiment of characters with a focus on the main characters, including the protagonist, stepmother, daughter of the stepmother, and the protagonist's father, mother, husband, and son. The protagonist was a strong woman; the stepmother was wicked and had strong maternal love; the daughter of the stepmother was ignorant and ambitious; the father had no interest and knowledge about the family order; the mother had strong maternal love; the husband turned from active and wise through incompetent and disinterest to active and aggressive; the son was active, playing an important role in the reunion of his parents.
Based on the comparison and analysis results of the Kongjwi and Patjwi-type tales of the five countries in structure, type, and embodiment of characters, the study arranged the literary meanings of Kongjwi and Patjwi-type tales, presenting mutual relationships among the tales of different regions and the literary value of Kongjwi and Patjwi-type tales.
The study examined the origins and transmission paths of tales for the mutual relationship of the five countries. It is estimated that the origin of Kongjwi and Patjwi-type tales was Guangxi, China. There were different transmission paths of the tales, including a path from China to Vietnam and Korea, another from Vietnam to Thailand, Korea, and the Philippines, and the other from Europe to the Philippines. The literary value of Kongjwi and Patjwi-type tales in the Asian region was examined in the same aspects as the conflict and confrontation patterns of family members and Kongjwi and Patjwi-type tales as family stories.
The Kongjwi and Patjwi-type tales were examined in terms of conflicts among family members, confrontation of space, and confrontation between good and evil. As for conflicts among family members, the study looked into conflicts between man and woman around parents and couples, conflicts between women around the daughter of the former wife and that of the second wife and between sisters, and conflicts between men around the protagonist's father and husband. As for confrontations of space, the study examined the space inside the home as a symbol of stability, the space outside the home as a symbol of danger, Heaven as a symbol of gods' realm, and Earth as a symbol of the natural world. The study also examined the clearest confrontation pattern in Kongjwi and Patjwi-type tales, good and evil, and found that Kongjwi and Patjwi-type tales told family stories, unlike Cinderella-type tales, that focused on individuals based on relationships between characters and endings of stories in tales.
This study selected three Kongjwi and Patjwi-type tales of Korea, China, Vietnam, Thailand, and the Philippines each and compared and analyzed Kongjwi and Patjwi-type tales around them. The tales of the five countries in the same Asian region shared many differences in terms of structure, type, and embodiment of a character as well as common features. These differences reflect the geographical, cultural, and religious characteristics and social meanings of the countries. Future studies will hopefully conduct research from various perspectives including multicultural education and intercultural education by making use of Kongjwi and Patjwi-type tales with common and different features among countries.
주제어
#‘콩쥐팥쥐형’ 설화 ‘신데렐라형’ 설화 계모학대담 혼사장애담 한국 중국 베트남 태국 필리핀 Kongjwi and Patjwi-type tale Cinderella-type tale stories of abuse by the stepmother stories of marriage obstacles Korea China Vietnam Thailand the Philippines
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