부랴뜨인 민족정체성에 관한 연구 = A Study on the Ethnic Identity of the Buryadd

다국어 초록 (Multilingual Abstract)

The Buryadd is the biggest group among minorities in East Siberia of the Russian Federation. This thesis inquires into some critical aspects of the Buryadd's ethnic identity: its building, persistence, rediscovery and reconstruction.
Under the Russsian invasion in the seventeenth-century, segments around Lake Bikal began to be regarded as one nation, the Buryadd as it is called today. For governmental purposes, they, who had formed kinship-oriented community prior to the Russian invasion, began to be labeled as the Buryadd. Having come under the Russian domination, Buryadd people started to perceive the Russians both as a ruler and as an invader, thereafter holding their ethnic identity up to this day through their own language, religion, myth and symbol that distinguish them from the Russians.
It seems, however, that the ethnic identity of the Buryadd today has been reconstructed in a dynamic way. The Buryadd had been using their own language before the Russians came. Yet the language has faced with the crisis of disappearance from its existence since the mid-twentieth century. I tried to investigate several factors causing the crisis from political and social perspectives: Russian policies concerning bilingualism and education; the policy of Buryadd language education; the smaller body of the Buryadd population; Buryadd speaker group's migration to urban areas; the increase of speaking Russian among the Buryadd community; the attitude of Buryadd Republic government and assembly toward the language; social discrimination against Buryadd language; Russian-speaking practice in workplace. As the Buryadd-speaking population got smaller than ever, forces that determine 'Who is a Buryadd?' began to change. Unlike the period when 'becoming Buryadd' could be sufficiently realized by Buryadd-speaking practice, 'the command of the Buryadd language' came to be eliminated from components of the ethnic identity as a large portion of the Buryadd lost the command of their own language. From this observation, it can be argued that they threw out one of the emblems constructing their ethnic identity, so that they could adapt themselves to new political and economic circumstances.
The Buryadd fall into two parts, western ones on the one side of Lake Bikal and eastern ones on the other side. These two have different traditional religions: shamanism for the former and Lamaism for the latter. They persistently kept living their religious lives even under the suppression by the USSR, and still thinking that their religions have a close relation with their ethnic identity. The fact that Lamaism and shamanism have widely spread since Perestroika reforms can be understood not as the rebirth of signification but as the revival of it. The argument that the two religions may prosper due to the socio-political changes, or an attempt to explain those religions' revival movement in terms of ideology for self-determination movements, deflects the people's ethnic identity. This is because their religions continue in cultural domain despite the Soviet government's repression. The revival of two religions makes the people not only reconfirm their sense of community that they belong to 'Buryadd', but rediscover the ethnic identity of a Buryadd as either a shamanist or a Lamaist.
The identity of the Buryadd does not persist without transformation, nor does it change according to the situation without persistence. The Buryadd's ethnic identity, since its emergence, has been maintained and also chosen, and dismissed, the components of their identity, so that they stand well along with the ever-changing situation of one's times.

목차 (Table of Contents)

• Abstrct = 1
• 제1장 서론 = 3
• 1. 문제제기 및 연구목적 = 3
• 2. 선행연구 검토 = 9
• 3. 연구방법 및 현지조사 = 13
• 제2장 부랴뜨인 민족정체성의 형성과 지속 = 18
• 1. 부랴뜨인의 기원 = 19
• 1-1. 바이칼 호 일대의 선주민 = 19
• 1-2. 부랴뜨인 조상 종족에 관한 고찰 = 20
• 1-3. 연합종족으로의 부랴뜨인 = 27
• 2. 부랴뜨인 민족정체성의 형성 = 29
• 2-1. 17세기 러시아 첨병 코사크(Cossacks)의 침략 = 29
• 2-2. 18세기와 19세기 = 35
• 2-3. 19세기 말과 20세기 초 부랴뜨인 민족주의 운동 = 38
• 3. 부랴뜨인 민족정체성의 지속 = 38
• 3-1. 부랴뜨인 민족기원설화 = 38
• 3-2. 설화구조와 역사적 은유 = 42
• 3-3. 다섯 가지 근본 원리 = 46
• 3장 부랴뜨 민족어와 민족정체성 = 50
• 1. 부랴뜨 방언의 다양성과 민족정체성 = 50
• 1-1. 부랴뜨 방언 집단 = 50
• 1-2. 방언의 다양성과 민족정체성 = 54
• 2. 부랴뜨어 소멸위기의 원인 = 56
• 2-1. 러시아어 교육정책과 공용어 정책 = 56
• 2-2. 부랴뜨어 교육 정책 = 61
• 2-3. 압도적인 러시아인의 인구 비율 = 63
• 2-4. 부랴뜨어 사용자의 도시이주 = 66
• 2-5. 가족 내 러시아어 사용증가 = 70
• 2-6. 부랴찌야 공화국 정부와 의회의 소극적 태도 = 74
• 3. 부랴뜨어 소멸위기와 민족정체성의 재구성 = 75
• 3-1. 부랴뜨어 소멸위기와 젊은층 = 75
• 3-2. 부랴뜨어 소멸위기와 장년층 = 77
• 3-3. 혼혈인과 부랴뜨어 = 78
• 3-4. 러시아인과 부랴뜨인 = 80
• 3-5. 부랴뜨어 소멸위기와 민족정체성의 재구성 = 81
• 4장 부랴뜨 현대종교와 민족정체성 = 84
• 1. 샤머니즘과 러시아 정교 그리고 서부랴뜨인 = 84
• 1-1. 샤머니즘과 서부랴뜨인 = 84
• 1-2. 샤머니즘과 러시아 정교 = 100
• 1-3. 샤머니즘과 소비에트 사회주의 = 105
• 2. 라마불교와 동부랴뜨인 = 112
• 2-1. 라마불교도 동부랴뜨인 = 114
• 2-2. 라마불교의례와 동부랴뜨인 = 118
• 2-3. 라마불교와 소비에트 사회주의 = 121
• 2-4. 라마불교 부흥과 동부랴뜨인 = 124
• 3. 라마불교와 샤머니즘 그리고 프로테스탄트 = 130
• 5장 결론 = 135
• 1. 연구결과 분석 및 요약 = 135
• 2. 연구의 의의 및 한계 = 137
• 참고문헌 = 139