Tag Archives: Korean culture

Tale of Two Brothers – Tale

Nationality: Korean American
Age: 18
Occupation: Hotel Clerk/Student
Residence: Los Angeles
Performance Date: 28 March 2023
Primary Language: English
Language: Korean

Context:

G is a Korean American freshman studying Computer Science at USC. She has heard this story from her mother, who was born and raised in Korea but moved to Hawaii. That’s where G lived before she came to USC. According to G, her mom has told her this story countless times, and it is a very popular and well-known story.

Text:

There were two brothers, Heungbu and Nolbu, and they were both from a rich family. Nolbu is the older brother, he’s very greedy. The younger brother is Heungbu and he’s very kind. When their father died and it was time to split the fortune he left behind, the older brother takes everything. But, Heungbu is nice, so he doesn’t fight back or anything. He just accepts it.

There was a baby bird, a swallow. There was a snake trying to eat the swallow. Heungbu chased the snake away, saving the swallow. The baby bird had a broken leg, and Heungbu treated it for him. Three days later, the swallow got better, left, and came back with pumpkin seeds. So, Heungbu plants it in his backyard and when it was time to harvest, the pumpkin was full of treasure and gold.

The rumor spread that Heungbu became wealthy. His brother, the greedy one, asks him how he got so wealthy. Heungbu tells his brother. When Nolbu sees a swallow, he purposefully breaks the swallow’s leg and then heals it. The swallow comes back with pumpkin see, and when it was time to harvest, goblins came out of the pumpkin beating up his children and taking his fortune away.

Analysis:

This tale outlines two very stark characters in close contrast to showcase a logical sequence of events that follow their lives. Tales travel along the supernatural and realistically impossible, operating on events and logic that do not apply in the real world. There is no pumpkin seed in the world that can summon treasure and gold, or goblins (goblins do not exist or been questioned to exist like a yeti would be in a legend). There is no animal (real world entity) that is magical enough to differentiate magical pumpkin seeds, like that swallow. The objects of the folktale on which the plot occurs and the characters are propelled are illogical and extraordinary, an irrefutable kind of “not real” that occurs in a world that is not our own. However, though the events and plot devices themselves are not real or rational, what is logical is the actions of the characters caused by the devices. According to Oring, a “tale’s climax is the logical result of an episodic sequence.” Heungbu’s kindness and benevolence is met with Nolbu’s greed and malevolence, earning both of them respective consequences based on the caliber of morality their distinctive personalities the real world’s principles hold them in. These characters are unchanging and idle to exaggerate those social noems. It is accepted that kindness earns respect and good fortune, and as Korean culture is mostly dictated by Confucian values, Heungbu’s loyalty to his family in spite of his brother’s mistakes makes him a template of good character for Korean culture. Nolbu is the opposite; insensitive to family, uncooperative, and endlessly greedy, hence a moral villain for his Korean audience. This tale engineers Korean culture values into a supernatural order of events that follow a logical reasoning, so that the resolution is not only predictable for the audience but inevitable and therefore applicable in metaphor in real life.

Green Frog

Nationality: American
Age: 18
Occupation: USC Student
Residence: Los Angeles
Performance Date: 2/21/23
Primary Language: English
Language: Korean

Text:

Original script: 청개구리

Roman script: chung-geh-goo-ri

Transliteration: Green frog

Full translation (according to performer): Expressing your frustration by calling someone a contrarian

Context:

This saying is inspired by a Korean folktale that explains why frogs croak when it rains. A disobedient frog regrets how burdensome he was when his mother dies. To finally follow her wishes, he buries her near the riverside and cries out for her in fears that she’ll be swept away. In a less tragic light, CL says that her mother often recites this to her when she “didn’t do what she asked for certain things.” An example CL provides is when she pulled an all nighter instead of sleeping, even though her mother advised her to rest. As usual, her mother was proven correct when CL “complained about feeling like I did bad on the test the next day.” Thus, CL’s mother said “청개구리” to express her frustration.

Analysis:

Minor genres can act as forms of discipline or advice. By taking from culturally significant knowledge, the dite holds extra weight than if it were a stand alone saying. Almost like an “I told you so,” certain sayings can reflect broader knowledge that exists outside intimate relationships. A mother’s advice appears much grander when it is connected to a cultural tale or traditional story–the saying exceeds her and carries the weight of the “wisdom of the masses.” The saying universalizes personal experiences, thus considering disobedience an expected aspect of child development. Folklore doesn’t necessarily illustrate how to live life–it can also be used to discourage behavior and tell a cautionary tale. Thus, this saying is applicable to a multitude of situations: its moral and disciplinary motive can be used for various situations of disobedience or hypocrisy. Furthermore, it reinstates the mother-child dynamic and confirms the mother’s superior level of experience and life knowledge. However, the tale that inspires this imposes restrictions as to who can be the performer and who can be the audience: it can only be told from a mother to a child, not vice versa. Otherwise, the moral implications would fall short. Motherhood is prevalent in various forms of folklore–symbols, characters, and metaphors immortalize the mother-child bond. Even when their relationship appears ruptured, mother and child are eternally united through folklore.

Gesture:

Nationality: German-American
Age: 18
Occupation: Student
Residence: USC
Performance Date: Feb 22nd, 2023
Primary Language: English
Language: German, Korean

Context: S is Korean as well as German, and they also showed me a gesture that they were taught growing up. Their parents told them to always accept a gift from someone with both of their hands rather than one because it showed respect and politeness and that you are giving your full attention to the person who is giving you the gift. 

Analysis: I believe that this is a big part of Asian culture. I was also taught to receive gifts with two hands and say thank you, especially if they were my elders, to show them my respect and my thanks. I know many of my Asian friends were also taught the same by their parents, and the gesture doesn’t always only apply to gifts, but when you are handed anything of importance because it signifies that you are giving the item and them your full attention and focus. I think it is a nice habit to have because so many interactions now aren’t even in person, but over the phone, or online, and they’ve lost their intimacy. It’s nice to slow down and just take a moment to put your focus entirely on one person and acknowledge and savour the moment you’re sharing.

Korean Children’s Games

Nationality: Korean
Age: 19
Occupation: Student
Residence: Seoul
Performance Date: 2/21/23
Primary Language: English
Language: Korean

Text: Gong-gi is the name of a children’s game played in Korea

Context: One of my friends from Korea talked about a traditional children’s game that has been passed down. It is known as Gong-gi and she talked about how the game is “played with five stones and it’s very common to see stones on the floor” which is why she believes it’s passed down. She also mentioned that “usually in elementary school or before elementary school” is the age most people play this game “but [one] can still play as [they] grow up”. Overall, the game is played through 5 stages that are repeated. Essentially, “every time [people] start with 5 stones and every time [people] would spread out the stones on the floor”. For the first stage, players would grab throw 1 and grab 1 each. The second stage is similar except you grab 2 at the same time twice. In the third stage, 1 stone is thrown and 3 are grabbed at the same time and then 1 stone is thrown again and the last stone is grabbed. For the fourth stage, 1 stone is thrown while the other 4 are placed on the floor and the 1 falling from the sky is grabbed. The 1 that was falling is thrown again but this time the 4 stones on the ground are grabbed and the 1 tossed in the air a second time is caught again. The fifth and final stage has people flip their hands (palm side down) so the stones will rest on the back of the hand and all of the stones are thrown into the air from the back of one’s hand and one tries to catch all of the stones. My friend explained the process and how “each stone is a point…at stage five [one] gets the point”. When I asked if the most points determine the winner she said “usually [people] can just go forever or set a goal score”. She thinks it was her “grandma and [her] aunt that taught [her] this when [she] was young but [she] really got into this in fourth grade…during breaks homeroom teachers wanted students to play this”. She mentioned that originally this game was “thought of as a game for girls but because [they] made it into…[they] became very competitive so the guys started to master their skills too…every break time everyone in the class would be sitting on the floor playing this game…had tournaments every day”. Overall she thought that the game was “really good with brain-hand connection because [one] has to think strategically how [they] are gonna place the stones…how are they gonna spread the stones…[one] has to think quick…moving [one’s] fingers around. When asked why she thought the game was important, she said that “to her, it’s important because it’s a Korean traditional game…keeping the tradition going…also because it can be very competitive…good game to pass time and be competitive with friends”.

Analysis: After some research, it became apparent that this game is not only played in Korea. Other European countries play this game with slightly altered rules and or objects used to play the game. Overall, the simplicity of the game shows a little bit about the culture in Korea. People don’t need fancy new kid’s games to have fun. I think here in America young children today are not easily entertained, even with expensive toys. The many aspects of this game also show that the Korean culture emphasizes more stimulating games for kids as well as competition from a young age. This game focuses on motor skills (physical), strategy (mental), and competition (social). It also shows that tradition is important to Koreans as this game continues to be passed down through generations.

Korean Curse Words

Nationality: Korean
Age: 19
Occupation: Student
Residence: Seoul
Performance Date: 2/21/23
Primary Language: English
Language: Korean

Text: Gæ-sæ-kki is a common curse word in Korea

Context: One of my roommates is from Korea. She shared some insight as to what this curse word is, some background, as well as her personal opinion of the previously mentioned curse word. She started by sharing that “in Korean, [they] say Gæ-sæ-kki to people…it literally means an offspring of a dog”. However, she went on to share that apparently “the word of offspring is not like a kind word of offspring, it’s usually referred to as offspring of animals”. Essentially she was saying that using this meaning of offspring to another person “downgrades them”. This is because she said that culturally “dogs were kind of downgraded…they were for guarding houses…they were not family members…there were also lots of stray dogs”. She mentioned the reason for this may have to do with the fact that “during wars and everything it was even hard for people to live…Korea was squeezed between China and Japan and Russia”. She continued to say that calling someone “an offspring of a dog…it’s downgrading them one step by referring them to a dog, but also downgrading them once again by saying [they] are not even an adult dog…[they] are a baby dog”. After gaining a basic understanding of the curse’s meaning, I asked her to share how she knows this word and her relationship with it. She shared that “[she] doesn’t use it” and came to know about it simply because “it’s one of the most common curse words”. She continued to talk about how “pronunciations-wise [she] loves how it sounds like…it’s so effective…but referring to someone as a dog is…[she] doesn’t know…it is a curse word, but it’s not nice”.

Analysis: It was interesting to see this different viewpoint of dogs in Korean culture compared to American culture. In America, dogs are viewed as family members whereas in Korea they served more purpose like guard dogs. I suppose that is why some in America view calling someone a dog as more of an insult to the dog because we as a society love our furry friends. I think the main disconnect between these cultural views of dogs has to do with the history of each country. As my friend mentioned above, Korea was involved in more wars than the United States, most likely because Korea had more countries surrounding its borders. The U.S. was involved in significantly fewer wars as it only really has other countries on its northern and southern border. As a result, in Korea, since the people were already struggling to live, people might not have had the luxury of viewing dogs as another member of the family. Since dogs were viewed as animals, that is why it is such an insult in Korean culture.