인도 및 네팔과 한국 어린이 놀이문화의 비교연구

편해문(Pyun Hae-Moon) 비교민속학회 2007 비교민속학 Vol.0 No.34

Children’s plays of India, Nepal and Korea were classified into five categories for comparison. The categories included the case in which plays and play sites are almost similar to each other, the case in which plays are similar but play sites are a little different, the case in which plays are a little different but plays sites are similar, the case in which both plays and play sites are different, and the case in which play materials are a little different but plays and play sites are similar. But no actual examples could be found for the fourth case. The examination of these aspects indicates that there exists no big difference in the context of making children’s plays in India and Korea and that there exists universality in children’s plays of India and Korea. As shown in the five cases aforementioned, there are a little differences in plays and plays sites of India, Nepal and Korea, and the question here is what makes such differences. Besides, it is difficult to say that the boundaries between the five cases are very strict. It needs to be understood in a relative sense. The five categories are a tool needed to examine children’s plays of India and Korea in three dimensions. In this sense, they represent a kind of a manipulated classification framework designed to help us take another look at Korean children’s plays which we have regarded as familiar from a transcendental perspective. What makes the differences and similarities found in the five cases in the above? First, considering that a great majority of plays employ similar play sites, we can find that there exist universal characteristics in children’s plays that go beyond country boundaries. On the contrary, the case in which plays are similar but play sites are a little different and the case in which plays are a little different but play sites are similar indicate that children’s plays of Korea and India have their own characteristics as well. Like the first case, the fact that there is no case in which plays and play sites are quite different once again tells us that children’s plays of India and Korea have strong universal characteristics. Finally, the case in which play materials are a little different but plays and play sites are similar also represents an example which strengthens the universality between children’s plays of India and Korea. In conclusion, children’s plays of India and Korea are very similar to each other and this can be attributed to the universal nature of children’s plays which cannot but be faithful to the play nature of children.

아이들 놀이로 살펴본 남녀 성역할의 분별과 까닭

편해문(Pyun Hae-Moon) 실천민속학회 2005 실천민속학연구 Vol.7 No.-

The reason why I tried to investigate children’s play in the old days is to understand and make the right direction of sex role in today’s children’s play. I could find that children in the old days chose their play according to their intrinsic demands and nature as well as the value of adults’ society and culture. However, children cannot make their own play environment and children are getting passive dominated by commercial strategy. Mass media and internet also play an important role in making this kind of culture. Beyond the feminine and masculine, we should pursue “human” and furthermore, play must be an humanistic play, not girls’ or boys’ one. Because the one of the nature of play is liberation. There is no sex difference as well as limitation on liberation. We should reexamine and have a different view on today’s children’s play culture which dose not emphasize the concept of ‘human being who play’ but ‘human being’s play’ produced, required and regulated by the purpose of commercial.

유아교육기관의 세시풍속 수용 양상과 한계 넘어서기

편해문(Pyun Hae-Moon) 한국민속학회 2007 韓國民俗學 Vol.46 No.-

유아교육기관에서는 세시풍속을 교육과정의 중요한 주제로 삼을 필요가 있다고 본다. 그러나 아직 유아교육기관마다 세시풍속을 통해 전통이나 부모나 할아버지 할머니와 만날 수 있는 계기가 될 수 있다는 것에 공감하고 노력하고 있지만 아직 유아교육기관이 자리 잡고 있는 가까운 동네나 마을 또는 지역사회를 아우르는 세시풍속으로는 나아가지 못하고 있는 것으로 보인다. 물론 어려운 점이 있다. 그러나 세시풍속을 통해 더욱 적극적으로 마을이나 지역을 끌어안아 유아들이 공동체 속에서 살고 있다는 생각을 갖도록 할 수는 없는지 고민해 보아야 할 때이다. 한걸음 더 나아간다면 도시와 농촌을 잇고 농업과 농촌을 살리는 세시풍속으로 자리매김할 수도 있는 길도 찾아야 한다. 이는 유아교육기관이 태생적으로 안고 있는 반생태적 시간적 공간적 한계를 극복해야 한다는 관점이 세워진다면 가능한 일이다. 세시풍속을 유아교육기관 안에서 하다보면 자연스럽게 여러 가지 문제에 부딪치게 마련이다. 다시 말해 실내나 작은 놀이터가 세시풍속의 공간으로 알맞지 않다는 결론에 자연스럽게 다다르게 된다는 말이다. 쉽지 않은 일이지만 한국의 유아교육기관이 건강하게 살아남을 수 있는 하나의 길은 유아교육기관을 점점 공동화되어가는 있는 농촌의 시골로 점차 옮겨가는 일이다. 유아뿐만 아니라 교사나 부모들도 세시풍속을 함께 준비하고 치러 내면서 전통과 민속에 대한 긍정적인 면들을 느끼고 깨우치게 마련이다. 유아교육기관은 이런 도시의 사람들과 전통과 민속을 만나게 하는 매개역할을 훌륭하게 해내는 우리 교육에서 유래를 찾아볼 수 없는 실천적 대안적 교육의 장이 될 수 있다. 우리가 살고 있는 사회 어디에서도 전통과 민속을 교육의 주제로 잡아 이렇듯 꼼꼼히 준비하여 나누는 곳을 찾기 어렵기 때문이다. 세시풍속은 한마디로 한국인답게 말하고 행동하고 느끼는 것을 삶으로 만나는 일이라고 할 수 있다. 한 주기가 365일 1년인 가장 오랜 단위를 지닌 주제이며 그러기에 우리가 다른 문화권이나 나라의 교육 철학과 어깨를 나란히 할 수 있는 토착적 교육 모델의 가능성을 보여준다고 할 수 있다. It seems necessary for early childhood education institutions to take traditional customs as major subjects of their curriculum. Early childhood education institutions agree to the idea that traditional customs provide children with an occasion to meet their parents or grandparents. However, traditional customs have yet to serve as an occasion that brings together the villages or communities in which early childhood education institutions are located. Of course, there are difficulties. But it is needed to find ways to engage villages or communities through traditional customs so that children may feel the sense that they are living in a community. Furthermore, it is also needed to find ways to take advantage of traditional customs in order to link urban communities to farming villages and to revive agriculture and farming villages. This may be possible if early childhood education institutions are determined to overcome the anti-ecological, time and space limitations inherent to them. When traditional customs are practiced in early childhood education institutions, various problems naturally take place. In other words, we come to a natural conclusion that indoor play rooms or small playgrounds are not suitable for the practice of traditional customs. Although it may be a task of extreme difficulty, the only way to help Korea's early childhood institutions to survive and remain healthy is to gradually move them to farm villages which become hollow day by day. Children will also be able to feel and realize the positive aspects of tradition and folk customs while they are preparing and practicing traditional customs together with their teachers or parents. By playing a role as a medium to help today's people meet tradition and folk customs, early childhood education institutions can become an alternative as a forum of education that could not be found in our educational history. This is because, in our society, it is difficult to find educational institutions which take tradition and folk customs as subjects of education and make preparations for the practice of such customs. In short, traditional customs represent an occasion to speak, act and feel like Koreans. The subject of traditional customs has the longest cycle of 365 days and therefore it presents a possibility of an indigenous educational model that can go shoulder to shoulder together with the educational philosophy of other countries or cultures.