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시베리아 오로치족 곰 의례의 양상과 원시적 사고에 대한 연구
곽진석 동북아시아문화학회 2012 동북아 문화연구 Vol.1 No.32
There are two types of the bear ceremony practiced by the Orochi in Siberia which pray for rebirth or resurrection of bears. One type is the bear ceremony for wild bears and the other is for domesticated bears. The former is comprised of an initial, middle, and final part while the latter is comprised of a preliminary, initial, middle, and final part. Thus, they are structurally the same, only the latter includes the preliminary stage where a captive bear cub is raised. The bear ceremony of the Orochi in Siberia reflects two adversarial primitive thinking such as the metaphorical system of totemism and the metonymic system of an increase rite. The former forms similar relations between nature and culture such as the life cycle of bears and that of humans. This is the system that constructs the bear ceremony. In addition, it includes a lot of taboos, incantations and wishes for multiplication of totemic animals. These are also regarded as major elements of totemism. The latter forms contiguous relations between spirits and humans, nature and culture, and production and consumption. However, death of bears creates a gap in the contiguity, so the bear ceremony is held in order to restore the contiguous relations. Thus, the bear ceremony is the increase rite to seek rebirth or resurrection of the bears.
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곽진석 동북아시아문화학회 2010 동북아 문화연구 Vol.1 No.22
Siberian Evenki myth and their religious belief are closely related. As Evenki society system had changed from matriarchal society toward patriarchal society, totemism that consisted of religious superstructure of Evenki matriarchal society was collapsed and shamanism newly appeared. These changes of Evenk society and their religious belief were reflected on Evenki myth. With falling down of totemism, totemic animals which were once worshiped were simply considered as a general, pan-ethnic feature connected with creation. With the appearance of shamanism, totemic animals were descended into an assistance of shaman spirits. Also cosmogany, cosmology and pre-shamanismic ideology were replaced with shamanismic one, or these two ideologies existed in one myth together.
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SiO_x 나노입자 박막을 이용한 저반사 태양전지 유리패널
곽진석,김종수,김동호,권진혁,박민수,황성기,정태교,이홍수 한국물리학회 2011 새물리 Vol.61 No.2
SiO_x 나노입자 투명 단층박막을 태양전지 유리패널에 코팅하여 낮은 제조 비용으로 유리패널 표면에서 반사되어 손실되는 태양광을 줄임으로써 태양전지의 효율을 향상시킬 수 있는 방법에 대한 연구를 수행하였다. 먼저 맥스웰 방정식에서 박막의 광학적 특성을 고려한 후, 박막의 두께와 굴절율에 따른 최적의 반사와 투과 조건을 이론적으로 알아보았다. 그리고 이 이론에 근거하여 담금방법으로 SiO_x 나노입자 투명 단층박막을 강화유리기판 위에 코팅한 시료의 투과율을 자외선/가시광선/적외선 분광기(UV/VIS/IR Spectrometer)로 투과율을 측정하였다. 측정 결과 SiO_x 나노입자가 박막으로 코팅한 시료는 기존 유리기판과 비교하여 가시광 영역에서 투과율이 약 5%정도 향상되었다. In this paper, in order to improve the optical efficiency of solar cells by decreasing light loss of the solar beam incident on the surface of a glass panel, we present a low-reflective solar-cell glass panel using a low-cost, single-layer SiO_x nano-particle thin film. We found the theoretically optimized optical conditions of the thin film based on Maxwell’s equation. Subsequently, a singlelayer SiO_x nano-particle thin film was coated on a glass panel by using a dipping method; then, the transmittance was measured by an UV/VIS/IR spectroscope. The glass panel with this single-layer thin film showed a transmittance that was improved by 5% compared with the bare glass panel.
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한국 민간전승의 활/화살과 주구(呪具) 상징 연구 -시베리아 민간전승과 비교하여-
곽진석 국립민속박물관 2023 민속학연구 Vol.- No.52
The bows and arrows play significant roles in both Korean and Siberia folklore. They are employed to resolve problems presented in each folklore, acting as magical instruments with various functions. In the folklore of Korea and Siberia, the bow and arrow possess magical function associated with extermination of evil spirits, serving as a means of communication between gods and humans, foretelling the future, and participating in the creation of the world. In this regard, the bow and arrow symbolize magical objects. When individuals encounter phenomena that cannot be explained through their knowledge or experience, they turn to magic to find solutions. When faced with challenging problems such as extermination of evil spirits, establishing communication between gods, interpreting signs, and restoring order from chaos, individuals seek results that protect people from evil spirits, comprehending the will of gods through communication, predict future events through sign interpretation, and restore cosmic harmony to a state of order. These objectives can be achieved through the magical object, the bow and arrow. In Siberian shamanism, the shaman is the healer, protector, prophet, and mediator. The bow and arrow hold great importance as magical objects employed in the shaman's practices. Consequently, the bow and arrow, serving as significant magical objects in various shamanic rituals, exhibit close associations with Siberian shamanism. Thus, the functions attributed to the bow and arrow in Korean folklore and Siberian folklore are closely in contact with each other. 한국과 시베리아 민간전승에서 활/화살은 중요한 기능을 한다. 각 민간전승에서 제기된 문제가 활/화살을 통해 해결되고 있기 때문이다. 이러한 민간전승에서 활/화살은 주술적 기능을 수행한다. 한국과 시베리아 민간전승에서 활/화살은 벽사축귀, 신인매개, 미래예시, 세계창조와 관련된 주술적 기능을 한다는 점에서 활/화살은 주구를 상징한다고 할 수 있다. 사람은 자신의 지식이나 경험으로 어떤 현상을 이해할 수 없을 때 그 문제를 해결하기 위해 주술을 생각한다. 악령퇴치, 신인통교, 징표해석, 혼돈조정이라는 어려운 문제에 직면하면 그 문제를 해결하여 각각 사악한 정령으로부터 사람을 보호하고, 신과 인간의 통교를 통해 신의를 파악하고, 예시의 징표를 해석하여 장래에 일어날 일을 미리 알며, 세계의 혼돈을 조정하여 질서를 바로잡는 결과에 이르고자 한다. 이러한 결과에 도달하는 것은 활/화살의 주구를 통해서 가능하다. 시베리아 샤머니즘에서 샤먼은 치료자이고, 보호자이고, 예언자이며, 그리고 매개자이다. 이러한 샤먼의 역할 수행에서 활/화살은 중요한 주술적인 도구 가운데 하나이다. 따라서 샤먼의 각종 의례에서 중요한 주구로 사용되는 활/화살은 시베리아 샤머니즘과 밀접한 관계를 맺고 있다. 이런 점에서 한국의 민간전승에서 나타난 활/화살의 기능과 시베리아 민간전승에 나타난 활/화살의 기능은 서로 맞닿아 있다고 할 것이다.
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곽진석 동북아시아문화학회 2010 동북아 문화연구 Vol.1 No.25
‘Urkachak’, the bear festival of the Evens in Siberia consists of three parts; the bear hunts with magic, the group ate of bear meat and the ritual revival of bear. The first part of the bear festival, the bear hunts with magic, is sequenced in ‘the ready for bear hunt’, ‘bear hunt’, ‘to let people know about success in bear hunt’ and ‘conveying bear meat’. The second part, the group ate of bear meat, is sequenced in ‘the ready for bear meat’, ‘eaters sitting’, ‘bear meat eating’ and ‘pastime’. At last part, the ritual revival of bear is sequenced in ‘enshrinement of bear bone and skull’ and ‘decorate on bones and skull’. The bear festival of the Evens which illustrates bear totem mostly well is based on totemic characteristics. It is why totemic characteristics reflected on all sorts of magic, lots of taboos, and worrying about incresing totemic animals in bear festival. Also the common notion of transformation from human being into bear represents toteminc characteristics, too.
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