몽골 샤머니즘 속의 동물상징 고찰

박환영 한국몽골학회 2009 몽골학 Vol.0 No.26

This paper deals with animal symbols reflected in Mongolian shamanism. Mongolian shamanism can be regarded as one of the most distinctive folk religion in Asia since it contains various elements of animism, totemism and nomadic views of cosmology. Comparing Korean shamanism with Mongolian shamanism shows that in general the two share some similarities but they are also different. For example, animal symbols implicated in Mongolian shamanism express the unique nomadic culture of Mongolians. In this research, I try to analyse animal symbols inside Mongolian shamanism from three main points. Firstly, I investigate every aspect of animal symbols from shaman’s rituals to artifacts inside Mongolian shamanism. Secondly, in order to find out further internal animal symbols in relation with shamanism, I look into animal symbols inside Mongolian folktales. Thirdly, through these arguments, I clarify the folkloric meaning of animal symbols inside Mongolian shamanism in general. When we follow Mongolian shamanism in every day practice, we discover that there are special animals like snake, eagle, crow, deer, horse, wolf, magpie, bear, etc. that appear more frequently than others. In particular, snake is traditionally the most common animal concerning Mongolian shamanism. However, after Buddhism was introduced to Mongolia during the 13th century, the shamanic symbol of snake was weakened by another animal, namely the giant falcon’s figure capturing a snake. In addition, black kites and eagles are often mentioned inside Mongolian folktales which describe Mongolian shamans. The principle meanings of animal symbols in Mongolian shamanism are both spirits itself as one of the natural deities or as mediators between spiritual world and human world. In the former case, animals are believed either as a part of Lus-Savdag or the Lus-Savdag itself. Whereas, in the latter case, animals are considered as recipients of shamanic gods who are descending on to the earth. This paper deals with animal symbols reflected in Mongolian shamanism. Mongolian shamanism can be regarded as one of the most distinctive folk religion in Asia since it contains various elements of animism, totemism and nomadic views of cosmology. Comparing Korean shamanism with Mongolian shamanism shows that in general the two share some similarities but they are also different. For example, animal symbols implicated in Mongolian shamanism express the unique nomadic culture of Mongolians. In this research, I try to analyse animal symbols inside Mongolian shamanism from three main points. Firstly, I investigate every aspect of animal symbols from shaman’s rituals to artifacts inside Mongolian shamanism. Secondly, in order to find out further internal animal symbols in relation with shamanism, I look into animal symbols inside Mongolian folktales. Thirdly, through these arguments, I clarify the folkloric meaning of animal symbols inside Mongolian shamanism in general. When we follow Mongolian shamanism in every day practice, we discover that there are special animals like snake, eagle, crow, deer, horse, wolf, magpie, bear, etc. that appear more frequently than others. In particular, snake is traditionally the most common animal concerning Mongolian shamanism. However, after Buddhism was introduced to Mongolia during the 13th century, the shamanic symbol of snake was weakened by another animal, namely the giant falcon’s figure capturing a snake. In addition, black kites and eagles are often mentioned inside Mongolian folktales which describe Mongolian shamans. The principle meanings of animal symbols in Mongolian shamanism are both spirits itself as one of the natural deities or as mediators between spiritual world and human world. In the former case, animals are believed either as a part of Lus-Savdag or the Lus-Savdag itself. Whereas, in the latter case, animals are considered as recipients of shamanic gods who are descending on to the earth.

<봉산탈춤>에 반영된 불교용어와 언어표현의 언어인류학적 연구

박환영 사단법인한국교수불자연합회 2023 한국교수불자연합학회지 Vol.29 No.2

본 논문은 <봉산탈춤>에 내재된 불교용어와 언어표현 속에 내재된 다양한 문화요소를 분석한 논문이다. 불교문화는 한국문화를 구성하는데 가장 중요한 문화요소 중의 하나이다. 따라서 <봉산탈춤>과 같은 민속극은 많은 종류의 불교용어를 제공해 준다. 전통적으로 <봉산탈춤>과 같은 민속극은 민중들 사이에서 전승되었기 때문에 민속극의 대사 속에는 위선적인 지배층과 타락한 종교인에 대한 풍자가 내포되어 있다. 그러나 부적절하고 올바르지 못한 종교인의 행위에 대한 풍자는 또한 간접적으로 전통적인 한국사회에서 이상적인 종교인의 이미지를 반영해주며, 나아가서는 일상적인 생활문화 속에서 민중들이 수행할 수 있는 바람직한 불교문화를 보여준다. 이러한 의미에서 <봉산탈춤>의 대사에 나오는 불교용어는 민중들의 생활불교를 있는 그대로 보여주는 기능을 한다고 볼 수 있다. 언어인류학적 시각에서 <봉산탈춤>에 기술되어 있는 불교용어는 불교 승려, 불교의례와 음악, 불교의 사찰과 불상, 불교의 여러 신(神)과 명호(名號), 불교의 세계관 등으로 분류할 수 있다. 특히 불교의 승려와 관련한 불교용어는 지위, 역할, 능력, 외모, 젠더, 하대(下待) 등의 의미적 성분을 가지고 있다. 또한 <봉산탈춤>에서 불교용어를 활용한 재담도 주목할 수 있는데 불교음악과 관련한 ‘법고’와 불교복식과 관련한 ‘송낙’ 등의 불교용어가 재담의 소재로서 민중들의 창의적인 언어표현을 보여주고 있다. 민속극인 <봉산탈춤>은 전통사회에서 민중들의 문화를 대변하면서 오늘날까지 전승되어 왔는데, 특히 1967년에는 중요무형문화재(현재는 국가무형문화재)로 지정되었다. 또한 2022년에 <봉산탈춤>은 <하회별신굿탈놀이>, <강릉관노가면극>, <강령탈춤> 등 다른 한국의 대표적인 탈춤과 함께 유네스코(UNESCO) 인류무형문화유산 대표목록(Representative List of the Intangible Cultural Heritage of Humanity)에 등재되었다. 따라서 <봉산탈춤>과 같은 민속극의 불교용어를 비롯해서 불교용어 속에 숨어있는 독특하고 미세한 한국문화인 불교문화에 지속적으로 관심을 가지고 체계적이고 심도 있는 분석을 진행하는 것은 중요하며 학술적으로도 큰 가치를 지닌다고 할 수 있다.

몽골 샤머니즘 속 불교의 수용양상 고찰

박환영 한국몽골학회 2015 몽골학 Vol.0 No.41

Mongolia has got a strong tradition in Shamanism and Buddhism. For this reason, many scholars agree that Mongolia is a place where Shamanism is well preserved on the one hand and Buddhism is flourishing on the other. Hence it is not unusual that Mongolian nomads are practicing Shamanism in daily life and also there are many Buddhist temples across the country. However, these two religions were strictly oppressed by the socialist regime which lasted nearly 70 years (from 1921 till 1989) and only recently they were both revived after the collapse of socialism. In fact, during the socialist era, most religions including Shamanism and Buddhism were systematically destroyed and eradicated by force and thus Mongolian society had a religious void during this period. Shamanism in Mongolia is a main base of Mongolian nomadic life and accommodates various elements of Buddhism. This was true and this view even is still acceptable today. It means that Mongolian Shamanism has survived from political suppression during the socialist era as well as the inter-mingling with Buddhism in the sixteenth and seventeenth centuries. In particular, Shamanism has adopted a bunch of Buddhist traditions and dieties when active Buddhists oppressed Shamanists. This was a tactical choice to maintain Shamanistic traditions rather than having a confrontation with Bhuddhism. There are several substances of Buddhist elements which were assimilated into Shamanism, such as Shaman’s songs, prayer books and folktales concerning Shamanism. Although Mongolian Shamanism adopted Buddhistic traditions and practices Shamanism still maintained its main contents underneath. It means that Mongolian Shamanism accepted some elements from Buddhism and yet Shamanism preserved its own styles and characteristics.

『몽골비사』에 반영된 몽골의 여성민속 고찰

박환영 비교민속학회 2011 비교민속학 Vol.0 No.45

In general, folkloric researches are dealing with fieldwork based materials rather than those of written historical documents. Nevertheless, both sides are interrelated to each other. In other words, in many cases, folkloric investigations of historical materials of past provide a solid foundation for the study of current folklore issues. In this regard, this article looks systematically into the best known 13th century Mongolians’ historical material the so called “Secret History of the Mongols” from the standpoint of folklore studies. In the course of analysing this historical material, one can figure out Mongolian women’s folklore, particularly four major aspects: names, status and role, marriage customs, and symbolic folklore. Firstly, Mongolian names inside the Secret History of the Mongols have some specific suffix such as -chin and -jin and those indicate all women’s names. Also, a kind of a name title like -gua is used to indicate women. Secondly, according to the 13th historical text women’s status inside family and kin groups is determined by their husbands and sons. In the same manner, inside the family and kin group Mongolian women often play an important role: either they give wise advices to their sons and husbands or they make an active decision for their tribes. Thirdly, historical descriptions show that traditional marriage customs such as bridewealth and dowry are broadly practised in the 13th century among Mongolian people. Lastly, the symbolic images of women (particularly mothers) inside the secret History of the Mongols are river, earth, sun, etc. and those symbols always have a connotation with comfort and warm existence, generosity and ever lasting vitality and safeguard. 문헌자료에 근거하여 그 속에 담겨져 있는 민속문화를 도출해 내는 것은 생활문화를 연구대상으로 하는 민속학의 기초적인 연구방법으로 현지조사에 근거한 민속문화 연구와 상호보완적인 관계에서 민속학의 중요한 연구방향이 될 수 있다. 비교민속학적인 입장에서도 몽골의 역사문헌자료에 대한 민속학적인 연구를 통하여 당시의 민속문화를 살펴보는 작업이 필요한데 역사문헌자료 중에서도 『몽골비사』는 13세기 몽골의 유목문화를 잘 반영해 주는 몽골의 대표적인 역사문헌자료이다.『몽골비사』는 역사적인 기술을 넘어서 수많은 은유와 상징 그리고 문화기호가 내재된 한 편의 민족대서사시이므로 단순한 문맥의 해석 보다는 문맥 속에 내재되어 있는 전통과 문화를 읽어내는 작업이 필요한 것 같다. 본 논문에서는 이러한 시각에 초점을 맞추어서 『몽골비사』속에 숨어있는 여성과 관련된 민속문화를 크게 네 가지 영역(인명, 지위와 역할, 혼인풍속, 상징민속)으로 분류하고 여기에 속하지 않는 몇 가지 작은 영역은 다섯 번째 기타영역으로 모아서 분석해 보았다. 『몽골비사』에 투영된 전통적인 몽골의 여성은 헌신적인 자세로 그리고 사내대장부 같은 강인함으로 자녀들을 훌륭하게 양육하는 가정적인 여인상과 사회정치적인 여인상이다. 이러한 여인상은 부분적이지만 몽골의 설화 속에서 보여지는 몽골 여성의 강인함과 엄격하고 주도적인 여성의 지위와 역할과도 일맥상통한다고 볼 수 있다. 또한 『몽골비사』속에는 형제들 사이의 반목과 분쟁이 자주 드러나 보이는 반면에 자매들 사이에는 서로 희생하고 도움을 주면서 언니와 동생이 서로 양보하면서 화합을 하여 친밀한 관계가 형성되어 있는 것으로 묘사되고 있다. 같은 맥락에서 동서(同壻)들 사이에는 남편의 위치에 따라서 정해질 수 있는 여성들 사이의 지위와 서열 문제로 반목과 경쟁구도가 형성되어 있었던 내용도『몽골비사』속에서 발견할 수 있다. 끝으로 여성을 중심으로『몽골비사』의 내용을 민속학적인 시각으로 분석하는 과정에서『몽골비사』에 기술되어 있는 기본적인 내용 외에도 그 이면(裏面)에 자리 잡고 있는 사회문화적인 배경과 당시(13세기) 전통에 대한 부분도 고려해야 하고, 직접적으로는 여성과 관련이 없는 영역 속에서도 간접적으로 혹은 상호보완적으로 여성민속과 연계되어 있는 경우도 간과할 수 없다. 또한『몽골비사』의 다양한 역사적인 기술(記述) 속에는 서정적인 내용과 은유와 상징으로 포장된 시(詩)적인 내용이 많은 편인데 이러한 내용은 피상적으로는 드러나지 않았지만 압축되어져서 심층적으로 여성과 관련된 민속문화가 내재되어 있는 경우도 배재할 수 없다.

민속조사와 인터뷰

박환영 한국화법학회 2000 화법연구 Vol.2 No.-

Folklore is based on fieldwork. Hence folklorists often have to travel in various places. Folkloric fieldwork is different from that of other disciplines, in a sense that, the former particularly emphasizes upon participant observation. For this reason, fieldwork in folklore studies is called qualitative research rather than quantitative research. Folklorists meet many kinds of informants in the field and carry on interview with them whether it is formal or informal. In order to perform successful interview folklorists are required to have linguistic competence as well as communicative competence. As folklore is a study of people and their actual life, folklorists are deeply involved people's social and economic activities in the field. As a result folklorists can establish rapport with informants and the initiation of interview is normally encouraged by this mutual relationship. In addition, in the course of interview folklorists are well aware of some aspects of gender, age, dialect, etc. Folklorists collect a vast amount of information during fieldwork. At the same time folklorists bring out this knowledge into public. Yet some information from informants can be private and secret matters. This is a subject of morality and ethics. Hence folklorists need to filter carefully what can be said and what can not be said. The social communication between fieldworkers and informants lead to writing an ethnography on folkloric phenomena while the invisible communication between fieldworkers and ordinary readers make folk life and custom alive.

민속학과 민속의 현장

박환영 실천민속학회 2003 실천민속학연구 Vol.5 No.-

탈 사회주의 몽골에서 과거의 이해와 친족관계

박환영 한국문화인류학회 2006 韓國文化人類學 Vol.39 No.1

몽골 나담(naadam)축제의 민속학적 연구동향과 과제

박환영 한국몽골학회 2011 몽골학 Vol.0 No.30

Naadam festival is one of the most unique and representative festivals of nomadic culture in Mongolia. Naadam usually is held in summer and thus it is one of the most popular summer festivals. The main events of Mongolian naadam are the so called three manly games: wrestling, horse riding and archery. Naadam festival in Mongolia contains annual customs, various traditional food and costumes, nomadic artefacts, etc. Hence it is meaningful to look into Mongolian folk culture through investigating naadam festival. The systematic approaches on naadam festival require not only diachronic perspectives, which include origins and folk tales of naadam, but also variations of naadam by cultural transmission in contemporary context. Namely, the former aspect is based upon historical documents whereas the latter deeply relies on folkloric fieldwork. Some Mongolian academics are eager to revive Mongolians' "old" tradition and history. Thus this new social phenomena has to be included into the research on naadam festival today. In this paper, on the one hand previous studies concerning naadam festival are broadly analysed, on the other hand visions and prospects of present and future approaches are suggested. In particular, folktales concerning naadam festival are analysed to show some possible research perspectives on this topic. Furthermore, naadam festival is closely linked to nomadic cultural elements such as proverbs and traditional words and sentences for blessing concerning nomadic cultures such as magtaal. Naadam festival is one of the most unique and representative festivals of nomadic culture in Mongolia. Naadam usually is held in summer and thus it is one of the most popular summer festivals. The main events of Mongolian naadam are the so called three manly games: wrestling, horse riding and archery. Naadam festival in Mongolia contains annual customs, various traditional food and costumes, nomadic artefacts, etc. Hence it is meaningful to look into Mongolian folk culture through investigating naadam festival. The systematic approaches on naadam festival require not only diachronic perspectives, which include origins and folk tales of naadam, but also variations of naadam by cultural transmission in contemporary context. Namely, the former aspect is based upon historical documents whereas the latter deeply relies on folkloric fieldwork. Some Mongolian academics are eager to revive Mongolians' "old" tradition and history. Thus this new social phenomena has to be included into the research on naadam festival today. In this paper, on the one hand previous studies concerning naadam festival are broadly analysed, on the other hand visions and prospects of present and future approaches are suggested. In particular, folktales concerning naadam festival are analysed to show some possible research perspectives on this topic. Furthermore, naadam festival is closely linked to nomadic cultural elements such as proverbs and traditional words and sentences for blessing concerning nomadic cultures such as magtaal.

몽골의 유목문화 속의 세시풍속 고찰

박환영 한국몽골학회 2008 몽골학 Vol.0 No.24

Mongolia is one of the last places on earth where various nomadic cultures are still active and alive today. There has been a great effort to investigate nomadic cultures from various points of view, e.g. historical anthropological or folkloric studies. Nevertheless, annual customs inside nomadic cultures are far from being fully analysed yet.For this reason, in this paper, I will look into annual customs in Mongolia. There are three main aspects: Firstly, I discuss annual customs in historical texts like the Secret History of Mongolia. From this document, I excerpted some historical descriptions on annual customs in medieval Mongolia. Secondly, I scrutinize Mongolian literature and folk paintings. Annual customs are used as either the motif or the theme inside these works of art. According to these Mongolian literature texts and folk paintings the summer festival like naadam is the most popular among the annual customs. Also in some folk paintings rituals for making airag (fermentedmare's milk) can be found. The point is that the naadam festival and rituals for making airag occur in the middle of summer when livestock are getting fat and grasses in the steppe are fresh.Lastly, I examine the everyday practice of annual customs. In general, Mongolians in the nomadic environment regularly practise bitn (rituals for the last day of the year), tsagaan sar (the new year festival), naadam, some rituals for making felt, etc. To some extent, these annual customs reflect nomadic livelihood where livestock is highly valued. In other words, every division of time is well mirrored in nomadic ecology and the growth of livestock.

몽골의 유목경제와 환경

박환영 한몽경제학회 2002 韓蒙經濟硏究 Vol.10 No.-