Journal of Korean Literature 2021 KCI Impact Factor : 0.47

Korean | English

pISSN : 1598-2076
Aims & Scope
The Society of Korean Literature is an academic research organisation that was founded for the purpose of research related to Korean classical literature. It is aimed towards comprehensive research that encompasses adjacent subject areas such as modern literature and history. Korean literature played a large role in sustaining the Korean national spirit and enhancing its capabilities when the country was stripped of its sovereignty during the Japanese colonial era. Research related to classical literature, which preserves the cultural and historical traditions of Korea, was central to this. This is supported by early writings such as Jo Yun Je’s 'Korean Literary History' and Lee Byong Ki’s 'Whole History of Korean Literature'. Our academic association has kept the title ‘The Society of Korean Literature’ to uphold the dignity and critical perspective of these early researchers. However, it also strives to overcome the problems that arise from the separation, or differentiation, of classical literature research and modern literature research under the title ‘The Society of Korean Literature’, from a classical literature researcher’s perspective.  The Society of Korean Literature has held a total of 90 academic conferences since its establishment in June 1983. In July 1997, it published the first issue of its academic journal, ‘Journal of Korean Literature’; this journal continues to be published biannually, once at the end of May and once at the end of November. In addition to a current total of 42 journals, The Society of Korean Literature has also published 11 research books. Through these publications, while living up to the purpose of its foundation by retaining primary focus on classical literature, the association also embodies its aim of conducting research that both investigates the connection between classical literature and modern literature and explores the present-day significance of classical literature.    
Lee, Jong-mook

(Seoul National University)

Citation Index
  • KCI IF(2yr) : 0.47
  • KCI IF(5yr) : 0.47
  • Centrality Index(3yr) : 1.083
  • Immediacy Index : 0.2917

Current Issue : 2022, Vol., No.45

  • A Study on the Origins of Jeju Island's Snake Faith from Naju: Based on the connection between the Dragon faith in Naju-mok area of the Joseon Dynasty

    LeeHyunjeong | 2022, (45) | pp.5~38 | number of Cited : 0
    Abstract PDF
    Cheonguagudemengi, the deities of Najugiminchang-josangbonpuri and Tosanyodret-Dangbonpuri, which represent Jeju Island's snake faith, is not a straightforward snake itself, but is close to a dragon Deity. This article unravels the reason by examining the origin of the two faiths in connection with the Dragon faith in the Naju-mok area. The process of revealing the reality and full picture of the Dragon faith involved in the formation of each faith compared historical, folk, and literary materials related to this based on the space described in Bonpuri and the unique attributes of Deity. First of all, Najugiminchang-josangbonpuri and related beliefs prioritized the explanation of the characteristics of the deity, which are ancestral gods and have the appearance of you and the god of sea. Jechang-Village in Anchang-dong, where Naju Jeminchang was established, has been a place where the faith of the dragon Deity, centered on Ang-am and Yongjindan, has been highly revered since the Goryeo Dynasty. This traditional and indigenous Dragon faith was derived and differentiated faithfully in relation to JeMin-chang, Gwan-chang, water transport, and trade in future generations, and served as the origin of Najugiminchang-josangbonpuri and related faith. In addition, the sea god festival, which was held when ships carrying Ijingok to Jeju entered and departed, also served as the basis for formation, leaving Bonpuri as a trace in the narrative. Tosanyodret-Dangbonpuri and related beliefs revealed the religious origin of dragonthrough an explanation of the transformation of God, that is, the correlation between Cheongu- Agu-demeng-i and baduk stone. It found clues in the special first half of the story, the story of Dae-mang contained in Eouyadam, the anecdote of Shin Sook-ju, and the folk belief of Geum-an-Village. Tosanyodret-Dangbonpuri are related to the long-cherished desire to become a dragon due to your greed for cintamani, and at the same time, you have a marine attribute that presides over the wind and clouds. As a result of examining the connection between Shin Sook-ju and Naju's indigenous forces and the relationship between the folk faith and the dragon faith in Geumseongsan Mountain in Naju, This suggests that the belief in Geumseongsan Mountain in Naju was already achieved in the form of a combination of dragon and snake faith at that time. Based on the indigenous and traditional Dragon faith in Naju-mok area, the two beliefs are homogeneous in that they have been introduced into the shamanic system of Jeju Island, linked to problems such as Gwanchang(官倉), water transport, Trade, and a sea route etc, according to religious and historical exchanges with Jeju people and gradually completed their appearance as faith. Therefore, it cannot be concluded that the two faiths were derived from the House Spirit Belief or snake faith from the beginning. Rather, after the dragon faith, which is the origin, flowed into Jeju Island, and combined with the existing indigenous snake faith or the snake faith of the natives, there is a lot of room for a more colorful and complex faith system and main pool.
  • A Study on the Karma Tales Character of Lovesick Snake Tales

    Gim Sun-jae | 2022, (45) | pp.39~60 | number of Cited : 0
    Abstract PDF
    In Buddhism, the snake is a symbol of samsara and karma, and it is a animal that is mainly reincarnated by humans who have accumulated a lot of bad karma in a previous life. Accordingly, the tale of a disciplinant Buddhist monk died and became a Lovesick snake may be a Buddhist karma tales to be wary of the Buddhist monk building bad karma with his sexual desire. As the tale of the Buddhism Lovesick snake, the Buddhist monk is a main character, spreads to the people and the range of characters expands, it is possible to create a Lovesick snake tales which the main character is an ordinary person who is not related to Buddhism. The created Lovesick snake tales in this way can also contribute to the mission work of Buddhism. This is described in detail as follows. First, the Lovesick snake tales may have been created and utilized to inspire the Buddhist monks to be wary of violating the precept. The Lovesick snake tales make Buddhist monks understand the samsara so that they don’t build bad karma with their sexual desire, can help the Buddhist monks devote themselves to asceticism that they develop Buddhist doctrines for building good karma. Second, the Lovesick snake tales may have been created and utilized to facilitate mission work easily of funny for the public to understand the creed and thought of Buddhism. The Buddhist monks can easily propagate the Buddhist karma thought and samsara thought, which is difficult for the public to understand, through the tales of becoming a Lovesick snake by bad karma, sexual desire. Also, the Lovesick snake tales may have been used to get the public interested in Buddhism by interesting and amazing tales. Third, the Lovesick snake tales may have been created and utilized to secure the social status of Buddhism by enhancing the miracle of Buddha through amazing tales, and through this, to secure the believers. The Buddhist monks narrated the Cheongpyeongsa Temple legend and solve the impossible eradication of Lovesick snake through the Buddha’s miracle, so it can be propagated that, like the princess’s act of Buddhist merit, if the public believes in Buddhism and accumulates Buddhist merit, prayers will be solved. As mentioned above, the Lovesick snake is a being which is reincarnated by building bad karma to sexual desire of five desire of Buddhism, and for this reason, the Lovesick snake tales can be seen as a Karma Tales of Buddhism.
  • The Characteristics of Dangun Myth in Modern Joseon Legendry Written in Japanese

    Park Seong Hye | 2022, (45) | pp.61~100 | number of Cited : 0
    Abstract PDF
    This paper studies the form and characteristics of the Dangun Myth in Joseon legendry written in Japanese in Modern era. This paper discovered that a total of 13 Japanese Jo Joseon legendry texts containing the Dangun myth were published between 1891 and 1943. These 13 texts can be largely divided into two types depending on whether they include a description of Dangun discourse. First, Dangun myths which do not refer to Dangun discourse can be divided into the two sub types. One type summarizes the Dangun myths in Dongguktonggam, or Samgukyusa and the other type are adaptations of the Dangun myth in Samgukyusa. First, the Dongguktonggam record of the Dangun myth was composed in 1891. It is indicated that the Japanese people recognized Dangun as the historical origin of Korea. Another text composed in 1908 confuses Jumong and Dangun. Second, in the case of the adaptation of the myth of Samgukyusa, the narratives focused on the transformation of bear and tiger and the marriage of the bear and Hwanung, and this trend continued from 1919 to 1943. This shows that the storytellers were not interested in Dangun's birth or the founding of Gojoseon, and the Dangun myth was no longer considered sacred. The national myth was transmitted and enjoyed only as a folktale. Next, the myth in which Dangun discourse is described can be divided into those that emphasize the theory of Japan and Korea’s ancestral homogeneity and those that claim that Dangun myth was fabricated. In both cases, the Dangun myths of Dongguktonggam or Samgukyusa were fully reprinted. Meanwhile the texts arguing that the Dangun myths were fabricated followed the arguments that had been put forward by contemporary Japanese scholars.