桂林市 漓江 낚시어로 도구 고찰

나승만(Na seung-man) 비교민속학회 2008 비교민속학 Vol.0 No.36

This text is written to study fishing tools used by fishermen at the Lijang rive in Guilin City, Chinese Guangxi Autonomous District. The LIjiang rive in Guilin is clean and abundant in fish with certain quantity of water and it runs through Guilin city, a densely-populated area developing a fishing culture. There are still fishermen making a living at fishing. Selecting three sites among the areas where the river runs through Guilin City, I studied the fishing culture of fishermen setting down and making a living here. Geographically the area was divided into upper stream, middle stream and low stream and ecologically clean area, border area where sewage comes and lower stream area. And functionally fishing area, net fishing area and cormorant fishing area. In the text, it focuses on fishing, which is as follows. According to analysis of materials used for fishing tools, many of tools are made of bamboo and horns of water buffalos. The fishing rod is made of bamboo and the horn of buffalos is used for the edge of the rod. In terms of materials, people got tools from manual work with the naturally raw materials, people get tools by purchasing them made of artificial materials. One of the noticeable thing about the bamboo raft as a fishing boat is that the stem part of it is short with rack for the fishing rod. And a variety of fishing patterns were developed. According to the study, those patterns are fishing made of bamboo, fishing with reel and line with multiple hooks, fishing with bamboo tube and fishing entirely for soft -shelled turtles. In case of bamboo fishing, the average length is very short - 167 centimeters long, which is relatively short. The length seems to be affected by spatial limit fishing on the bamboo raft. In fishing, The needle, Peidiao composed with 3 fish hooks without barb, lead weight and axes is used. There are scoop[ net used to catch fish and net used to store them. There are two types of nets used for storing - one used to store fish in fishing, attached to the boar and the other used to store fish for a long period of time, fixed in a place with the regular depth and the easy access to them. Especially the net is used to store them alive. for the commercial purpose.

조기잡이 닻배어로의 번영과 쇠퇴

나승만(Na Seung-man),정연학(토론자) 비교민속학회 2004 비교민속학 Vol.0 No.27

This research deals with how to help people recognize the tradition of fishing yellow corvina by datbae(small sailing boat equipped with a net with anchors for fishing) as a cultural asset, and focuses on the possibility of developing it into a knowledge-based industry. The research is conducted on the Jodo Island fishers who worked in Chilsan Eojang between the late 19th century and 1950s. The key words of this research are Jogi(or Yellow Corvina), Darbae, Datbae Net, Pasi(or Seasonal Fish Market), Gaekju(or Fishers Inn), Prosperity and Decline of Datbae Fishing, Fishers Folklore and Cultural Economy. The traditional fishing boats of datbae no more exist today, but the technology and culture surrounding the datbae fishing survive in the local life. The performing arts related with the datbae fishing are vividly remaining in the memory of Jodo islanders to stimulate their cultural creativity. A key of reviving the folk cultural properties is in how we effectively use them as resources for literature, knowledge, history and ecology

민중주의민속학과 우리민속학의 전망

나승만(Na seung-man) 비교민속학회 2012 비교민속학 Vol.0 No.48

이 논문에서 필자는 민속학의 두 경향인 민중주의민속학과 문화민족주의민속학의 두 주제어를 내세워 우리민속학이 민중주의민속학의 방향으로 나아가야 한다는 점을 제안하였다. 그리고 우리민속학과 우리나라민속학이라는 용어를 사용하였는데, 우리민속학은 민중주의민속학을 표현하는 용어로, 우리나라민속학은 한반도 역사 속에 존재한 나라들을 통괄하여 통용되는 국가단위의 민속학 용어로 사용하였다. 필자는 이 논문에서 우리나라민속학이 일본민속학을 도입해 형성된 일제강점기민속학으로부터 시작되었다는 한국민속학의 일반적 주장을 부인하고 조선후기 실학으로부터 시작되었으며, 다산 정약용에 의해 민중주의민속학이 학문으로 출발했음을 주장했다. 그리고 문화민족주의민속학에서 규정한 민속문화의 개념이 민중생활사의 실상과 맞지 않음을 지적하고 민중생활사의 실상과 일치하는 민속문화의 개념으로 민중의 인간다운 삶을 지향하는 정신적 가치와 방식이며 민중생활사에서 실천된 문화로 재정리하였다. 민중의 개념도 권력의 밖에 위치하며 민중의 인간다운 삶이 실현되는 세계상을 향해 나아가는 다양한 사회집단으로 정리했다. 그리고 민중은 오늘날이나 옛날이나 시대를 초월하여 사회집단으로 존재했으며, 집단 내에서 서로 소통하는 관계망을 형성했고, 우리나라의 민주주의를 발전시켜 온 주체로 보았다. 그리고 우리민속학이 민중주의에 근거한 민중공동체생활문화연구라는 점에 주목하며 공동체연구의 중요성을 강조했다. 시공간을 초월하여 공동체들이 우리민속을 견인해왔음을 주장하고 현대인들의 생활현장에 존재하는 다양한 민속공동체들의 연구를 제안하였다. 그리고 그 사례로 필자가 연구하고 있는 도시속의 1인자영업자 기술민속공동체인 춘배공동체에 대해 소개하였다. 필자는 민중주의민속학의 전망을 통해 한국민속학이 민중의 일상적 삶과 대화하며 그 가치를 발견하고, 민중공동체의 삶에 서로 관심을 갖는 정이 넘치는 사회를 만들어 가는 학문이 되어야 함을 주장하고, 민중주의민속학이 한국 문화민족주의민속학이 비워둔 나머지 부분을 채우는 길이 된다는 점을 강조하였다. In this article, The writer propose that our folklore have to develop into Minjungism showing two main subject, Minjungism and Cultural nationalism folklore. He uses two terms, ‘folklore of us’ and ‘folklore of our nation’. Folklore of us is the same term with Minjungism, and Folklore of our nation is a folklore term of national unit being used that includes all nations in history of the Korean peninsula. In this article, he doesn’t agree with some usual opinions that the folklore of Korea began when we were in Japanese colonial era with importing that of Japan but he agrees the folklore of Korea started from practical study of late Cho-sun dynasty. And also he insists that Dasan Yak-yong Jung, a scholar in the Cho-sun dynasty, makes Minjungism an academic study. He points that the idea of folk culture defined by Cultural nationalism folklore is not related to fact of the people’s real life. And as the idea of folk culture being related to fact of that, he redefine it as the psychological value and method aiming the people’s humane life. The concept of the people is defined as various social groups which want to realize the people’s humane life locating outside of the power. They exist for all-time social groups, make communicative connections among them, and developdemocracy of our country as the subject The writer emphasize the importance of the research of communities noticing the folklore of us is based on the life-cultural research ofthe people’s community. He insist they lead our folk culture beyond space and time. He also propose the research of various folk communities existing on modern man’s real life. And as an example, The writer introduce Chunbae community which is a technical community that the member is a solo independent business man in a city Through the vision of Minjungism, The writer insist Korean folklore has to find the value of the people by communicating with their real life and the study has to make the society warmer having an interest in each other. And he emphasize Minjungism can compensate the rest which the Korean cultural nationalism folklore leaves.

아시아 섬의 민요 공동체에 담긴 인간다운 삶의 길 찾기

나승만(Na, Seung-Man) 비교민속학회 2013 비교민속학 Vol.0 No.50

이 글에서는 아시아 섬을 논의의 대상 지역으로 설정하여 섬 주민들이 추구해온 인간다운 삶의 길을 민요 공동체의 활동을 통해 찾고자 했다. 먼저 아시아 섬 민요 공동체에 주목한 이유로 민요 공동체의 활동이 섬 주민들의 의식을 상징화하여 표현하기 때문이라고 보았다. 섬 민요 공동체 활동을 통해 체계화한 인간다운 삶을 지향하는 양상을 노래 공동체, 노동 공동체의 노래 연행과 재미있는 삶 만들어 가기의 과정 속에서 찾고자 했다. 또 청춘 남녀들의 노래 공동체 속에서 소통과 즐김의 유희 정신을 찾았으며, 어로민요 공동체의 공유적 분배에 담긴 공동체 정신을 섬 민요 공동체에 담긴 인간다운 삶의 길이라고 보았다. 그리고 섬 민요 공동체의 억압에 대응하는 양상을 통해 억압에 대응하면서 인간 해방의 길을 찾기 위해 노래하는 양상들을 검토했다. 억압의 실체가 대부분 국가 권력인데, 일제 강점에 대항하여 교육 공동체 노래운동을 통해 자유와 평등의 길을 찾아보려 했던 소안도 주민들의 노래운동을 검토했다. 그리고 류큐(Okinawa)의 반전 평화을 위한 노래운동과 제주도 4.3 사건과 국가폭력에 대응하며 평화의 길을 향해 나아가는 노래 운동의 가능성을 통해 민요 공동체의 평화운동 지향을 고찰하였다. 아시아에서 인간다운 삶의 길 찾기는 어려운 일이지만, 섬의 민요 공동체 활동 속에서 이 길을 찾아볼 수 있다. 아시아 섬의 민요 공동체들은 인간답게 사는 섬 문화를 만들도록 노래 운동으로 실천해 왔다. 오늘날 인간다운 삶을 훼손하는 반 인문적 사회 현실 속에서 이를 극복하고 인간다운 삶을 살 수 있는 아시아를 만들기 위해서는 소통, 대화, 평등, 박애, 신명, 즐김, 배려, 나눔이라는 섬의 민요 공동체 활동과 그 주제의식을 회복하는 일이 중요하고, 나아가 더욱 활성화시키는 일이 중요하다. 그리고 국가 경계를 넘어 섬과 섬 민요 공동체들이 연대하여 국가폭력과 디스토피아적 상황에 맞서는 아시아 사람들의 평화로운 삶, 인간다운 삶을 지향하는 노래 운동이 필요하다고 보았다. This paper is trying to find out the way of human life by making island of Asia as a subject of debate region, through the folk song community activity trough what the island residents seeks. First, the reason focus in island folk song is because folk song community activity symbolize the thoughts of island residents. Trough the island folk song community, tried to seek that aimed aspect of systematized human life in the entrain of song community, work community and process of making the interesting life. Plus, found the communication and amusement esprit of enjoyment in the song community of the youth and thought that a sense of community of sharing distribution in fishing folk song community is a human life of island folk song community. And through the aspect of cope with suppression of island folk song community, examined the aspects of singing to seek the human liberation by cope with suppression. Most of the suppression’s truth is the government power, the writer analyzed So-An island residents’ song activity that by resist at Japanese occupation, tried to find the way of liberty and equality through the education community song activity. The writer considered the peace campaign’s aim of folk song community by go through the way of peace with possibility of song activity which cope with the state violence of Jeju island’s April third incident and song activity of Okinawa’s antiwar peace. It is hard to find the way of human life in Asia, we can find it in island’s folk song community activity. Asia island’s folk song communities practised song activity to make the island as a humanized culture island. In these days, in the un-humanistic society of destroying humanized life, in order to make the Asia which overcome those problems and make it to live a humanized life, folk song community activity of island which is communication, conversation, equality, charity, light-hearted, enjoyment, consideration, sharing and recovering the subject is important, moreover, make it revitalize is more important. And, through the folk song community solidarity activity, over the nations boundary islands communities should go together to make the song against the state violence and dystopia situation.

무안민요의 지역적 특성과 문화론적 활용

나승만(Seung-Man Na),홍순일(Soon-Il Hong) 목포대학교 도서문화연구소 2007 島嶼文化 Vol.0 No.29

증도 갯벌어로의 민속적 고찰

나승만(Seung-Man Na) 목포대학교 도서문화연구소 2006 島嶼文化 Vol.28 No.-

증도 갯벌어로에서 주목했던 것은 갯벌어로의 손 도구들과 독살, 그리고 발이었다. 이 세 가지 도구들을 통해 증도 갯벌어로의 양상과 사회상을 고찰할 수 있다고 판단했기 때문이다. 고찰 결과 손 도구는 갯가에 사는 증도 주민들이 일상적으로 어로활동을 하는 도구며, 이 활동을 통해 증도 주민들은 일상사에 필요한 해양자원을 취득하였다. 손도구를 활용한 어로에서는 조간대에 서식하는 다양한 어패류와 해조류를 채취하였다. 어족 자원이 풍부한 전통시대에는 일상 생활에 필요한 자원을 취득하는 수준이었지만 어족자원이 고갈된 현재는 어패류의 경제적 가치가 상승하여 점차 주민들의 경제력을 신장시키는 방식으로 발전하여 왔는데, 낙지의 경우가 대표적이라고 할 수 있다. 독살은 일정한 수준의 경제력을 바탕으로 해야만 가능한 어로도구다. 특히 축조 과정에서 주민들의 참여가 비교적 활하게 이루어지는데, 이는 분배와 관계되는 듯하다. 표적 대상이 어류이며 독살에 든 다양한 잡어들을 포획한다. 독살 소유주는 일정한 수준의 경제력을 취득하지만 손도구나 발을 활용하는 것에 비해 분배에서 보다 폭넓은 주민들의 참여가 가능하며, 현재는 소멸된 어로 방식이다. 발은 지역 유지급의 경제력을 배경으로 해야만 가능한 어로도구다. 많은 자본이 집약적으로 투입되기 때문에 지역의 유력한 경제력을 가진 부자가 주도하며 표적어종이 부세로서 당대 최고의 경제력을 지닌 어종을 표적으로 하고 있다. 그리고 현재는 소멸된 어로방식이다. 증도 재앙섬 발은 이곳이 전통시대 부세의 산란장이었음을 입증하는 자료이기도 하다. 취와 해초의 서식, 그리고 포획 시기가 부세가 산란하기 위해 회유해 오는 시기와 같다는 점에서 이를 확인할 수 있다. 그런 점에서 본다면 증도 재앙섬은 부세의 서해 남단 산란장에 해당된다고 하겠다. 그리고 부세와 참조기 산란장이 대개 일치되는데, 여기서는 부세만 산란장으로 이용되었다는 점으로 보아 부세와 참조기 산란장을 구분하는 연구작업의 표적지도 될 수 있다. They gave attention to hand tools, poisoning and Bal at Jungdo Mud Flats. With these three tools, they judged that they could research an aspect of society and a condition of Jungdo Mat Flats. As a result of this research, hand tools were usually used for fishing by Jungdo inhabitants who lived at the shore of an estuary. By undertaking this activity, Jungdo inhabitants acquired the ocean resources which they needed for daily incidental. With the practical use of hand tools, they fished for various seaweeds and pipis which inhabited the intertidal region. At the time of traditional periods when fish resources were abundant, the level of resource supplies were normal, which was about just as much as they needed. However, these days fish resources are exhausted and the value of fish has risen, so gradually it developed as a way of extending the economic power of its citizens. Octopus Vulgaris is the most representative example.<br/> <br/> Poisoning is a tackle which needs a certain level of economic power to be possible.<br/> Especially from the process of building, comparatively the residents participated more actively, and this seems it is related with division. The target was fish, and catching small fish of various kinds. An owner of poisoning acquired certain level of economic power, however, compared to using hand tool or Bal, it is possible to encourage more participation of<br/> citizens at each division. Currently poisoning has disappeared.<br/> <br/> Bal is a fishing tool which is possible with only influential economic power. Due to the fact that a lot of resources are invested intensively, an affluent person who has influential economic power in the region operated Bal. Targeted fish such as Busae, had the highest economic power of the days. At the present time, this way of fishing has become extinct. 'The usage of Bal at Jaeang island, Jungdo, substantiates that this place was the spawning ground for Buseae in the traditional era. 1t can be confirmed that the habitat of esters and seaweed and the timing for fishing was the same as when Busae come back to this area to spawn. From this viewpoint, it can be said that Jungdo Jaeang Island’s spawning ground comes under the taxation administration of the most southern point of the west coast. Usually, taxation and spawning ground of yellow corvina almost correspond each other, but in here only corcea is used for spawning ground. From this, it might be used for differentiating corcea and yellow corvina spawning ground.<br/>

조기잡이 어선 中船과 大風船의 선체 비교

나승만(Na Seung-man) 비교민속학회 2012 비교민속학 Vol.0 No.47

한국 황해와 중국 발해는 조기문화권에 속한다. 필자는 조기잡이 전용어선 한국 황해의 中船과 中國 渤海의 大風船의 선체를 비교하였다. 두 어선이 帆船 시대 한국 조기잡이, 발해의 조기잡이를 대표하는 어선이기 때문이다. 이 비교를 통해 한국 황해 조기잡이 어민들과 중국 발해 조기잡이 어민들의 바다와 생태에 적응하는 방식과 기술을 고찰하였다. 두 어선은 비우식 평저선이며 추진구로서 돛과 노를 사용하고 있다는 점에서 공통점을 지닌다. 특히 船首와 底板이 평탄하다는 점에서 두 어선은 같은 계통의 배로 생각된다. 차이점은 다음과 같다. 외형의 면에서 중선은 직사각형에 가까운 뭉툭한 형태이고 대풍선은 오이처럼 날씬한 선체이다. 중선은 갑판에 어로장비가 설치되어 있는데 비해 대풍선은 갑판 위로 상장이 돌출되어 있다. 선체를 가로질러 고정시켜 주는 시설이 중선은 멍에와 가룡목으로 되어 있고 대풍선은 격벽식이라는 점에서 다르다. 어망의 비교에서 중선은 한국 황해의 빠른 조류를 이용하여 조기 어군을 기다려 잡는 중선망 방식이고, 대풍선은 어선의 기동력을 이용하여 적극적으로 어군을 따라 이동하며 그물을 펼쳐 잡는 위망 방식이다. 두 어선은 같은 대상인 조기 어군을 겨냥하여 구조된 선체로, 선체의 기본 골격이 비우식 평저선이라는 공통점을 지닌다. 차이점은 중선은 빠른 조류가 지배하는 황해의 어로환경에 적응하여 조기떼의 魚道와 그 통과 시각을 아는 지식에 근거하여 선체가 개발되었고, 대풍선은 발해의 어로환경을 배경으로 하여 産卵場과 그 시각을 알아 어군이 모이는 곳을 능동적으로 찾아가서 포획하는 것을 핵심기술로 선체가 개발되었다. 결론적으로, 두 어선의 기본 골격이 비우식 평저선이라는 점에서 동일한 선박문화권에 속한다고 할 수 있다. 그리고 자연환경에 적응하는 방식에 따라 두 어선의 선체가 분화발전하였다. 중선은 한국 황해 어민들이 개발한 방식이며 조류의 흐름에 유의하여 조기어군의 어도를 미리 파악하고 기다리는 중선망 방식으로, 대풍선은 중국 발해 어민들이 개발한 방식이며 어군을 발견하기 위해 이동하여 망을 둘러 포획하는 위망 방식으로 분화발전하였다. The Yellowsea of Korea and the Bohai of China belong to Actinopterygii culture area. The writer of this article compares two boats, Jungsun used in the Yellowsea of Korea and Dafengsun used in the Bohai of China, which are only for fishing Actinopterygii. It’s because those fishing boats are the representative boats in Korea and China the era of sailing ship. Using this comparison, I compare and show the similarities and differences between the two equipments, one is uesd by korean Actinopterygii fishingmen in the Yellowsea and another is used by Chinese Actinopterygii fishingmen in the Bohai. Similarities are as follows. The two fishing boats are junk style and they use sails and oars as a propulsion system. Especially, I think that the two fishing boats are same line because they have a flat bow and base plate. Differences are as follows. In terms of appearance, The shape of Jungsun is stubby like a rectangle and that of Dafengsun is slim like a cucumber. In Jungsun, there are fishing equipments on the deck. but In Dafengsun, Sangjuang protrude on the deck. The equipment which fix a boat across the hull is Mengae and Gerong in Jungsun and It is a wall style in Dafengsun. In the comparison of fishing net, The Jungsun use Jungsun net that catch the group of Actinopterygii using a quick tidal current in the Yellowsea of Korea and The Dafengsun use seige net that catch the group of Actinopterygii using a quick movement of the boat as following it. In other words, I think that the coar of catching Actinopterygii using Jungsun is knowing the regular course for fish of the group of Actinopterygii and the time when they move through the course and the coar of catching Actinopterygii using Dafengsun is knowing the spawning field and when they are in there.

일제하 소안도 민족해방운동가의 수용가 전승

나승만(Na Seung-man),이소라(토론자) 비교민속학회 2004 비교민속학 Vol.0 No.26

An island located on an important marine route in the southwestern sea of Korea, Seoando is well known for the tradition of 'national liberation campaign songs'. During the Japanese colonial rule of Korea, the community of the island was made up of intellectuals and uneducated lower-class people. Soando islanders were introduced to concepts such as freedom, equal rights, democratic distribution and labor via private schools, including unauthorized night schools where they were nurtured to develop national consciousness and democracy. Although it was a century ago, the islanders were dealing with issues that today's Koreans are still trying to cope with, such as resistance against Japanese imperialism, liberation of Korean nation and the people, and the realization of equal society. The islanders made and sang 'national campaign songs' as a means to materialize the ideological objectives they were in quest of. The words of the songs mostly focused on issues such as liberation of the Korean nation and the masses, realization of an equal society, freedom from suppression and recovery of sovereignty. What is notable here is that they were attracted more to subjects such as freedom, equal rights, democracy, labor liberation, class liberation and distribution than to the recovery of national sovereignty, which was almost the sole concern of the ruling class. At first, national movement leaders were nurtured by Junghwa School, followed by Soan Private School. However, the courses provided in these schools were not official, and when the Private School was closed by authority, education began to be offered in more secretive ways via night schools and study meetings. In effect, this led to a more widespread production of national liberation campaign songs. As for the technique of expression, the songs got over the passive use of figurative words, which had been the characteristic of the traditional songs of participation in the earlier period. The songs presented goals in a clearer way, and strengthened lyrical elements. That is, the songs transformed the technique of expression from indirect to direct and used more of a lyrical means. The songs characterized by the atmosphere of heroic tragedy resulted from the combination of lyrical style with topics such as freedom from repression, promotion of national liberation spirit, love for the masses, comradeship, and trust in the future. The tunes were much like those of Changga, newly introduced from Western music. They may have thought that an innovative idea and a new cultural vehicle were needed to better deliver the message, the resistance against Japanese imperialism and national liberation, which were the priority of the Joseon people in the early 20th century. They may have concluded that the Changga style and form fit to the political folk songs heavy with a revolutional agenda such as these national liberation campaign songs. The national liberation campaign songs of Soando Island contributed in their own way to historical obligations such as liberating the Korean nation and the masses, freedom from imperialist repression, realization of equal rights and independent world views and recovery of national sovereignty. These songs show the procedure of the development of political folk songs of Korea in comparison with the songs of participation in the earlier period. These songs can be concluded as a guiding post of the future in that they contain the consciousness of the common folks of Korea a century ago.

거문도 뱃노래의 민속지적 고찰

나승만 ( Seung Man Na ) 남도민속학회 2010 남도민속연구 Vol.21 No.-

이 논문은 돛단배 시절 거문도 뱃노래의 생성 과정과 전승 양상을 민속지적 관점에서 연구한 것이다. 전승 주체, 전승 공간, 텍스트의 상호 관련 속에서 이루어지는 텍스트 생성 과정과 변화의 문제를 다뤘다. 이 논의의 결과로서 필자가 주장한 핵심적인 것은 거문도 뱃노래 생성은 해양생태와 구술문화 전통 속에서 생성되었다는 점이다. 그리고 서도마을 주민들의 항일 민족운동 정신이 거문도 뱃노래 전승의 중요한 기반이 되었다는 점, 자자소리는 남해 어로환경의 특성을 반영하고 있다는 점, 일제강점기에 도입된 삼판식 홀치기 어로의 영향을 받아 노젓는소리의 변화가 일어났다는 점, 그물을 당기는 올래소리의 기능이 강화되었다는 점을 밝혔다. 그리고 뱃노래 전승의 중심 인물들이 무속인들이었다는 점과 무속인들이었기 때문에 비우식 전통어로의 뱃노래 맥락을 계승하고 있다는 점들을 논증하였다. This paper is studied the Geomoondo Island sailor’s song during a sailboat’s age by folklore-graphic perspective. I have researched the correlation of Human, space, and text. I adduced six forms to support my thesis:Geomoondo Island sailor’s song is generated in Marine Ecology and oral culture tradition. National movement spirit against Japan of residents’ on Seodo village was based on tradition of Geomoondo Island sailor’s song. Jaja song is reflected a fishing environmental characteristics of south sea. The change of oar’s song influenced by Sampansik variegated fishing that is introduced at the Japanese Ruling Era and the skills of Drawing net song was enhanced. The shamans played a important role in transmission of sailor’s song. They are maintains the context of Biwoosik traditional fishing song because of they are shamans.

全南의 人物傳說 연구 (Ⅲ)

池春相(Ji Choon Sang),羅承晩(Na Seung Man),羅景洙(Na Kyung Soo) 비교민속학회 1994 비교민속학 Vol.11 No.-