시베리아 만주 : 퉁구스족 곰 신화의 양상과 유형에 대한 연구

곽진석(Kwak Jin-Seok) 동북아시아문화학회 2011 동북아 문화연구 Vol.1 No.26

What bear means religiously and mythically is very important to understand Siberian culture, because bear is very core in Siberian rite and myth. Siberian Manchu-Tungusic bear myth should be classified as follows: Ⅰ. myth telling about marriage raw, Ⅱ. myth explaining making rite, Ⅲ. myth explaining birth of spirit, Ⅳ. myth telling origin of tribe, Ⅴ. myth explaining bear worship, Ⅵ. myth explaining appearance of human or animal, Ⅶ. myth explaining natural phenomenon. As ‘Bear Festival’ that was performed in the whole Siberia shows Siberia Manchu-Tungusic bear myth are formed on the base of bear worship. In animism, bear was worshipped as spirit of nature like ‘lord of forest’ or ‘people of forest’. In totemism, bear was worshipped as totem of their tribe such as ‘first forefather’ or ‘first mother’. And in shamanism, bear was worshipped helping spirit or protecting spirit of shaman. Like those bear worships were the matrix of making Siberia Manchu-Tungusic bear myth.

시베리아 니브흐족 신화의 세계관과 구성 원리에 대한 연구

곽진석(Kwak, Jin-Seok) 동북아시아문화학회 2013 동북아 문화연구 Vol.1 No.37

The Nivkh tribe worships the nature based on the animistic world view since all resources they get from nature are the root of their existence. Therefore, they worship mountains/forests, rivers/the sea, and the sky. The world view in the Nivkhs" mythology is generally divided into a dualistic world view, a trichotomous world view, and a pluralistic world view. In this case, the dualistic world view is comprised of the principle of 〈exchange〉, the trichotomous world view is comprised of the principle of 〈balance〉, and the pluralistic world view is comprised of the principle of 〈order〉. Thinking system of the Nivkhs" mythology basically forms on the codes of 〈abundance〉and 〈harmony〉. The Nivkhs try to establish amicable relations with the spirits of mountains/forests and the spirits of water/sea, and they hold a ceremony to offer sacrifices to the spirits. The code of 〈abundance〉 related to success in hunting is reflected in this. And the Nivkhs" mythology shows that the world is in a state of chaos and disorder and later this chaos and disorder turn to stability and order. The code of 〈harmony〉 regarding construction of the world is reflected in it.

제주도 〈시왕맞이〉 의례의 절차와 유형 연구

곽진석(Kwak Jin-Seok) 한국문학회 2008 韓國文學論叢 Vol.49 No.-

First of all, the procedures of shamanic rites should be described, in the level of ""expression"", as ritual acts or ritual material and the languages in those rites. And then, the ritual procedures should be analyzed in the level of ""meaning"" and ""fuction"". In the level of ""meaning"" and ""function"", rites are made up of actant, actual unit. These actants, therefore, could be grouped into a sequence within their functional context. Although there are so many kind of shamanic rites, its fundamental construction is the same. However contact process for achievement of the ultimate purpose, between Simbang who is Korean shaman and Holy Spirit are different. The rites of 〈Siwangmagi〉 reflected traditional notion on universe, soul, and the world beyond. In the aspect of cosmogony, more emphasis is laid on how chaos are mediated than how cosmos is made. The cosmology consists of three levels: the heaven, the ground and the world beyond. These three spaces are constructed horizontally and vertically. This is a transient phenomenon by transfiguring from horizontal into vertical constitution of spaces. The notion of three souls is in 〈Siwangmagi〉. This notion is connected with Eurasia shamanism which has the notion of plural souls.

시베리아 축치족 창조신화의 양상과 구조 연구

곽진석(Kwak, Jin-Seok) 동북아시아문화학회 2016 동북아 문화연구 Vol.1 No.46

Creation myths of the Chukchi tribe come in various versions according to the agents, objects and materials of the creation. The agents of creation are usually <the Creator>, ‘tenantomny’, and ‘raven’, and the objects of creation are the world, human beings and animals. And the materials of creation are usually clay, dust, a variety of woods, grasses and excrement. Basic narrative structure of the Chukchi creation myths is [beginning situation → mediation → end situation]. The beginning situation is ‘chaos’ including ‘darkness’, ‘not existing’, ‘few’, and the end situation is ‘order’ including ‘brightness’, ‘existing’, ‘many’. In this case, it is the mediation which converts the chaos into order. The world-view of the Chukchi is reflected in these creation myths. First, animals are anthropomorphized. Second, all things are considered animated. Third, they worship ‘va′irgit’, the supernational being beneficial for nature. Fourth, spirits of the directions reside in each four directions, among which east, west, and south are favorable directions while north is a harmful direction for humans. Fifth, the universe is symmetrically comprised of 3 worlds, ‘world above the sky’, ‘world above the earth’, and ‘world under the earth’. Sixth, кele is an evil spirit which steals the sun in the Chukchi creation myths.

시베리아 나나이족의 상례(喪禮)와 사자(死者) 숭배 연구 - 한국의 상례와 비교하여

곽진석(Kwak, Jin-Seok) 동북아시아문화학회 2019 동북아시아문화학회 국제학술대회 발표자료집 Vol.2019 No.10

In addition to the Siberian Nanai and Korea"s procedures of ceremonies of mourning, their worldviews are similar, including the spirit view, life and death view, the afterlife view, and the fear of the dead. And the procedures of ceremonies of mourning of the Nanai and Korea and the worldview reflected in it are based on shamanic ideas such as the dead worship due to fear of the dead and ancestor worship. This fact tells us about the intimacy between the Nanai and Korean traditional culture. It will also help to clarify the identity of Korean culture.

시베리아 코략족 <까마귀 신화>에 나타난 혼인풍속의 양상과 의미 연구

곽진석(Kwak, Jin-Seok) 한국문학회 2013 韓國文學論叢 Vol.65 No.-

이 글에서 혼인 모티프를 포함하고 있는 <까마귀 신화> 가운데 까마귀 자식들 사이의 혼인 또는 까마귀 자식들과 그들의 친척 사이의 혼인을 다루고 있는 신화에 나타나는 까마귀의 위상과 함께 혼인풍속의 양상과 의미를 밝혔다. 코략족 신화에서 까마귀는 다양한 위상으로 나타난다. 변형자 또는 조정자, '최초의 조상', 문화영웅, 트릭스터, 샤먼, 신(神)의 사자(使者)오서의 위상이 그것이다. 까마귀 자식들 사이의 혼인 또는 까마귀 자식들과 그들의 친척 사이의 혼인을 다루는 코략족 신화에서 근친혼 가운데 남매혼과 사촌혼의 모티프를 확인할 수 있다. 이러한 신화는 '근친혼 → 중재 → 근친혼 허용/불허'를 그 기본구조로 삼는다. 이런 구조를 바탕으로 남매혼과 사촌혼 모티프를 포함하는 코략족 신화는 다양한 변이를 보여준다. 먼저 코략족 신화에서 남매혼은 어떤 중재 과정을 거치더라도 원천적으로 불허된다. 이와 달리 사촌혼은 일정한 중재 과정을 거치면 허용된다. 그러나 어떤 신화에서는 사촌혼이 어떤 중재 과정을 거치더라도 불허된다. 한 신화에서는 이 같은 사촌혼이 불허된 다음 교환혼이 이루어지기도 한다. 혼인 모티프를 포함하고 있는 코략족 신화의 다양한 변이는 곧 그들의 혼인풍속의 변화를 반영하고 있다. 즉, 코략족 신화에서 보이는 '남매혼 불허' → '사촌혼 허용' → '사촌혼 불허'(사촌혼 흔적) → '교환혼 허용'으로의 변화는 그들의 혼인 풍속이 점차 족내혼에서 족외혼으로 바뀌어가는 과정을 보여준다. 자연적인 교환 관계를 파괴하는 근친혼은 사회적인 그리고 자연적인 영역에서 혼돈을 야기한다. 따라서 코략족 신화에 반영된 족내혼에서 족외혼으로의 변화는, 사회적인 그리고 자연적인 영역의 혼돈이 점차 질서의 상태로 전환되고 있음을 간접적으로 보여준다. This paper revealed the aspects and meaning of marriage custom in the <Raven myth> and discussed the status of the raven in the myths which deal with marriage between offsprings of the raven and one between them and their relatives. Changes in marriage customs of the Koryak were also discussed. Ravens appear in various status in the myths of the Koryak. They play the role of transformer or mediator, 'the first ancestor', cultural hero, trickster, shaman, and messenger of God. Intermarriage motifs such as brother-sister marriages and cousin marriages have been identified in the myths of the Koryak, specifically involving marriage between offsprings of the raven and their relatives. These myths take 'intermarriage → mediation → permission/non-permission of intermarriage' as a basic structure. The Koryak myths including brother-sister marriage and cousin marriage motif show diverse variations based on this structure. First, in the myths of the Koryak, marriage between a brother and sister is fundamentally not allowed despite any mediation process. However, cousin marriage is allowed if it goes through a certain mediation process. Although, in some myths, cousin marriage is not allowed under any circumstances, and in one myth, exchange marriage appears after cousin marriage is prohibited. Variations of the Koryak myths which include marriage motifs reflect the changes in their marriage customs. More specifically, they show that their marriage customs have passed from endogamous to exogamous. Such change is indirectly showing that pervious social and natural chaos caused by intermarriage is becoming more orderly.

시베리아 유카기르족 민간전승의 혼인 모티프 양상과 관습에 대한 연구

곽진석(Kwak, Jin-Seok) 동북아시아문화학회 2020 동북아시아문화학회 국제학술대회 발표자료집 Vol.2020 No.07

After examining the overall characteristics of the Yukaghir folklore, we examined the aspects of the marriage motifs in their folklore. Based on this, we examined the customs of the Yukaghir reflected in the marriage motifs of the Yukaghir folklore. 1. The Yukaghir folklore reflects a worldview based on totemism, animism and shamanism. 2. According to the aspect of the marriage subject, the marriage motifs of the Yukaghir folklore are divided into: ① the human and human marriage motifs ② the human and animal marriage motifs ③ the human and animal marriage motifs and the human and human marriage motifs. 3. The Yukaghir folklore"s marriage motif reflects their notions of endogamy and exogamy, monogamy and polygamy, and capture marriage.

시베리아 이텔멘족 트릭스터담의 구조와 유형 연구

곽진석(Kwak, Jin-Seok) 동북아시아문화학회 2017 동북아 문화연구 Vol.1 No.51

By language, the Itelmens belong, together with the Chukchi and Koryaks, to the northeastern group of paleo-Asiatic peoples. In the past, the Itelmens were divided, according to language, into northern, southern and western. The term Itelmen means ‘resident’, ‘living man’. In the documents and literature of the 18th century and later, the Itelmens were called Kamchadals. A Trickster in the Trickster Tales is a person or animal, however in most cases it appears as an animal such as a rat or a fox. In such cases, the trickster is related to a secular role such as gourmand or lazy person. The tricksters plays tricks for various reasons which include: ‘acquiring food’, ‘causing mischief’, ‘getting support’, ‘offering help’, ‘escaping danger’, and ‘punishment’. Judging by the purposes of the tricks, it is possible to say that the trickster is a secular figure following its carnal desires. Tricks in the Trickster Tales serve two narrative functions. One is the function which causes narrative tension and conflict and the other is the function which relieves them. If an agent which transforms a situation into a different situation is the mediation in the narratives, then the existence, success and failure, and the result of the mediation is linked to a cultural index. Narratives with no mediation or failed mediation are typically seen in a primitive society. On the other hand, narratives in which the mediation invalidates the initial result or substitutes the result for another one mainly appears in an advanced society. Considering the mediation relating to the cultural index, Trickster Tales of the Itelmens reflect a change of their world-view and development of their society.

나나이족의 상례(喪禮)와 사자(死者) 숭배 연구 - 한국의 상례와 비교하여

곽진석(Kwak, Jin-Seok) 동북아시아문화학회 2020 동북아 문화연구 Vol.1 No.64

In order to examine the various ideas reflected in the ceremonies of mourning of the siberian Nanays and the ceremonies of mourning of Korea, first I looked at the view of soul, life and death, the otherworld, fear and respect of soul of the dead. Next, I in depth looked at the worship of soul of the dead or ancestors revealed on the surface of the ceremonies of mourning in relation to the shamanistic idea. Their worldview is reflected in the ceremonies of mourning of the Nanays and the ceremonies of mourning of Korea, which show similar procedures. First, in the view of the soul, person has the soul of multiplicity, the soul of the dead does not immediately leave the otherworld, but stays in this world for a certain period of time, and the soul of the dead is identified with a living person. Second, in the view of life and death, a person’s life and death depend on the existence of a soul. When the soul stays in a person’s body, that person is considered alive, and when the soul leaves the body, that person is considered dead. Third, in the view of otherworld, material things in this world exist in the same way in otherworld. In otherworld, the soul of the dead lives the same life as in this world. Fourth, in the fear and respect of soul of the dead, the living person fears the soul of the dead. Because of this fear, the living person respects the soul of the dead. The fear of soul of the dead is one of the shamanistic ideas. The fear of soul of the dead leads to the idea of worship of soul of the dead, and that worship of soul of the dead naturally leads to ancestor worship. These shamanistic ideas were reflected in procedures of the ceremonies of mourning in Nanays and Korea.

시베리아 축치족 ‘켈레’кэле 신화의 구조와 세계관에 대한 연구

곽진석(Kwak, Jin-Seok) 동북아시아문화학회 2016 동북아시아문화학회 국제학술대회 발표자료집 Vol.2016 No.7

This paper examined the aspects of the ‘kele’ myths of the Chukchi tribe and their world-view reflected in them. All ‘kele’ myths are comprised of the following five descriptive statements: ① stable situation, ②perturbation by some force, ③disequilibrium, ④action of a force directed in a converse direction, ⑤equilibrium. ‘kele’ myths are divided into two types according to the narrative role of ‘kele’, in one type ‘kele’ is an assistant, and in the other type ‘kele’ is an antagonist. It is possible to say ‘kele’ myths of the Chukchi are ‘myths of good and evil’ because dualistic concepts of good and evil regarding ‘kele’ are reflected in the myths. In addition, the Chukchi’s ‘kele’ myths show dualism because ‘kele’ has psychic energy. This kind of dualism can also be identified in the Chukchi tribe’s belief in spirits.