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자료유형
학술저널
저자정보
박연숙 (계명대학교)
저널정보
일본어문학회 일본어문학 일본어문학 제98호
발행연도
2022.8
수록면
323 - 345 (23page)

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In this article, I reveal parallelisms and differences in the tales of the other world between Korea and Ainu, and I also provide a new interpretation of socio-cultural aspects of the memory keepers’ recognition of lore represented in the tales of the other world. In both countries, the structure of the tales of the other world consists of ‘transfer to the other world’, ‘experiences in the other world’, and ‘return to the present world’. A difference, however, is that in the case of Korean narratives, people go to the other world after death, whilst in the case of Ainu narratives, people go to the other world without being dead. In the recognition of space in the other world, Korean tales do not clearly distinguish between the other world (which is located considerably far from the present world) and the hell, or they represent the horizontal notion suggesting that the hell is located near the other world. On the other hand, Ainu tales represent the vertical notion suggesting that the hell is located below the other world. In both countries, the tales symbolise the manner of life in the other world, viewing it as similar to, or superior to, the manner of life in the present world. In Ainu tales, however, there do not exist the Great King of Emma, who judges the guilt of the dead and Death, a messenger of the Great King of Emma. Any lessens that might be taken from the judgements of guilt are not described in the tales of the other world, and this seems to be because Ainu people were not affected by the kanji-related civilisation such as Confucianism and Buddhism. The tales of the other world in Ainu lacks ethical lessons, and they only describe the primordial desires such as peace in afterlife and the extension of life.

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