금기어 속에 내재된 농촌과 어촌의 생태민속 비교-민속문화의 지속가능성을 중심으로-

박환영 비교민속학회 2018 비교민속학 Vol.0 No.67

This article mainly deals with comparing agricultural and fishing villages concerning taboo terms and phrases. Taboo terms used in agricultural regions and fishing villages often reflect ecological folklore. Also those taboo terms emphasize the coexistence and symbiosis of the villagers with the surrounding environment and nature. Some findings and cultural interpretations of taboo terms in both agricultural and fishing villages are as followed. Firstly, the ecological folklore of agricultural regions embedded into taboo phrases is about not only eco friendly agriculture but also about the circulating system of nature. Secondly, the ecological folklore of fishing villages is slightly different from that of the agricultural villages. For instance, fishermen have taboo terms for their feeling of awe toward nature, for reservation of nature, sacred fishing activity, avoiding special food and particular words for restrictive behaviour before sailing out. However both in agricultural regions and in fishing villages taboo terms play a partial role to sustain folk culture which has characteristics of eco friendly environment as well as observance of the cycle of nature. Furthermore, in fishing villages, there are not only morphological taboo phrases but also many kinds of euphemistic words. Some of euphemistic words in the fishing villages are ‘goungi (blood)’, ‘noraengi (cow)’, ‘long creature (snake)’, ‘unfortunate wanderer (corpse)’, etc. In comparison, morphological taboo phrases are mainly used in agricultural villages. Hence, it is possible to conclude that taboo words and phrases in fishing villages are more actively used and have a more constructive function than those of agricultural villages. 본 논문은 금기어 속에 내재되어 있는 농촌과 어촌의 생태민속을 비교해 봄으로써 주어진 자연환경을 소중히 여기면서 인간과 자연이 조화를 이루려는 민중들의 상생과 공생의 생태문화와 민속문화의 지속가능성을 고찰하는데 초점을 두고 있다. 특히 농촌과 어촌지역의 일상적인 생활문화 속에서 발굴할 수 있는 금기어를 민속학의 시각에서 분석하여 금기어 속에 내재되어 있는 친환경문화인 생태민속을 집중적으로 살펴보고자 한다. 생활문화의 현장에서 수집된 금기어를 중심으로 농촌과 어촌의 생태민속을 민속문화의 지속가능한 발전이라는 측면에서 비교 분석해 보면 공통적으로는 인간과 주어진 자연환경 사이의 공존과 상생에 대한 내용이 많이 포함되어 있다. 예를 들어서, 금기어 속에 내재된 농촌의 생태민속은 친환경적인 농업에 대한 강조와 적절한 시간과 절기에 맞는 순환적 자연질서에 순응하는 농업을 강조하고 있다. 이에 비하여 금기어 속에 내재된 어촌의 생태민속은 바다와 같은 자연환경에 대한 경외심과 자연환경의 보호에 대한 내용, 바다에서의 신성한 어업행위와 음식금기 그리고 출어를 앞두고 행하여야 하는 언행 및 행위에 대한 금기가 두드러진다. 또한 농촌지역과 어촌지역의 금기어는 부분적이지만 생태민속이 지향하는 친환경적이고 자연의 질서에 순응하는 민속문화를 지속가능하게 만들어주는 기능을 담당한다. 그러나 어촌지역의 금기어에는 통사적 금기어 외에도 특정한 어휘나 언어표현을 꺼리는 금기어 즉 완곡 표현의 내용도 많이 들어 있다. 즉 어촌지역의 금기어 중에서 ‘배를 타면 피, 뱀, 소, 시체 등을 직접 부르지 않는다’ 속에는 ‘---하면 불길하다’와 같은 통사적 금기어의 구조를 가지고 있으며, 이와 더불어서 피는 ‘고운기’, 소는 ‘노랭이’, 시체는 ‘재수 없는 야인’, 뱀은 ‘긴 것’, ‘대맹이’, ‘긴놈’ 등으로 에둘러서 간접적으로 말하는 완곡어법도 많이 기술되어 있는 것이 특징이다. 반면에 농촌지역의 금기어가 주로 조건절과 결과절을 가진 통사적 금기어이다. 따라서 농촌의 금기어는 통사적 금기어를 중심으로 구성되어 있다면 어촌의 금기어는 통사적 금기어와 완곡 표현을 가진 금기어로 구성되어 있어서 민속문화의 지속가능성을 위해서 좀 더 능동적이고 적극적으로 기능하고 있다고 할 수 있다.

몽골의 가정생활 문화에 관한 일고찰: 여성 민속을 중심으로

박환영 한국몽골학회 2010 몽골학 Vol.0 No.28

In this paper investigate the family life culture in Mongolia. For this research four major areas such as, folk tales, historical materials like "the Secret History of the Mongols", proverbs and riddles, and everyday life space are analysed. Mongolian women always used to be regarded as precious figures inside family life in the traditional nomadic culture. In this regard, Mongolian women are usually believed to have plenty of courage and wisdom in order to adopt themselves into their husbands' kin groups as well as new environment in the steppe. Firstly, when we analyse Mongolian women's folklore through folk tales, the relationship between sisters is very distinctive. Inside folk tales it is interesting to see the relationship between daughter-in-law and father-in-law to be described as more flexible than that of daughter-in-law and mother-in-law. Furthermore, in the occasion of an unfaithful and unreliable husband, Mongolian women often punish them strictly and rigidly without any mercy. Secondly, "the Secret History of the Mongols" shows that Mongolian women played a significant role in family and kinship matters. For example, both Alun Gua(one of Chinghis Khan's old female ancestors) and Höelün(Chinghis Khan's mother) were the best known Mongolian women in this regard. Not only did they overcome all kinds of obstacles without their husbands, they also got over disharmony and hostility among their offspring with wisdom and strong leadership. Similarly, many Mongolian proverbs and riddles metaphorically describe Mongolian women as "being gentle in appearance but sturdy in spirit". Thirdly, Mongolian women and men have their own space inside Mongolian tents. The gender division of space inside Mongolian tents indicates the efficiency of domestic labour. Any Mongolian woman, who has three sons after marriage, gains the honorable title darhan ber(literally means the master of daughter-in-law) and she then will be revered with special respect. In addition, Mongolian women usually actively try to extend their social network. As a result of this involvement they strengthen their status inside the domestic domain.

도시민속 연구의 과제와 전망— 경인지역과 도시민속 이론을 중심으로 —

박환영 한국사상문화학회 2011 韓國思想과 文化 Vol.60 No.-

This article concentrates on regional characteristics of Kyongin province as a representative urban area. Which folklore theories have to be applied in the course of researching this particular local place. There are several aspects to deal with these issue. Firstly, how can urban regions in the Kyongin province be distinguished from urban places in other local provinces. Secondly, as far as each urban region is concerned respectably the so called "locality of urban areas" is arguable. Thirdly, we question if there are any universal distinctions which also cover other urban places. Fourthly, some places in Kyongin province share areas, where both urban areas and countryside are overlapping. Lastly, what kind of folklore theories is applicable to approach urban areas of Kyongin province in particular. It is no doubt that in comparison to rural places urban areas are more complicated to look at. In other words, some folklore theories are applicable on both rural and urban places, whereas other frameworks as well as new theories are clearly needed to analyse contemporary urban folklore. In this regard, Kyongin province offers new research topics and fields concerning urban folklore. For example, sports events, ethnic segregation or gentrification are ideal for future urban folklore studies. Furthermore, today folklorists are interested not only in traditional festivals such as Dongje (village rite for local deities) but also in contemporary urban festivals. That means that we are highly in need of new and different theoretical approaches to analyse all sorts of feasts systematically. Hence, dealing with these urban based newly emerging festivals, new viewpoints such as cultural tourism or invention of tradition are also closely related. In this way, urban folklore consolidates its own research methodologies as well as widens its scope of research subjects and fields. 경인지역과 도시민속 이론이라는 주제를 접근하기 위하여 본 논문에서는 도시민속 연구에 있어서 서울과 수도권으로 분류되는 경인지역이 가지는 지역적인 특징과 의의 그리고 이러한 지역을 대상으로 도시민속학적인 연구를 진행하면서 이론적인 틀로서의 도시민속이론은 어떠한 것이 있을 수 있는지에 우선 초점을 두고자 한다. 이러한 논의를 진행하기 위하여 몇 가지 문제제기를 할 수 있다. 첫째, 도시라는 지역을 선정하면서 서울과 경기 등 수도권 지역의 도시와 지방의 거점 도시를 어떻게 구분하거나 혹은 어떻게 포괄할 수 있는가하는 문제이다. 둘째로 각 지역의 도시를 개별적으로 다루게 되었을 때 생겨날 수 있는 소위 “도시의 지역성” 문제이다. 셋째는 각 지역의 도시를 함께 묶어서 분류할 때 도시만이 공통적으로 가질 수 있는 최소한의 요건을 어떻게 설정할 수 있는가 하는 문제이다. 네 번째 문제는 경인지역이라도 도시지역이 있는가 하면 촌락과 같은 시골지역도 있는데 어떠한 잣대로 도시지역을 가려낼 수 있는가 하는 문제이다. 다섯 번째로 경인지역이라는 수도권 지역의 도시민속을 고찰하기 위하여 적절한 이론이나 연구방법론은 어떠한 것이 있는가 하는 문제 이다. 본 논문에서는 경기지역과 민속이론에 대한 이러한 도시민속학적인 분석을 통하여 먼저 경기지역이라는 도시공간에 대한 민속학적인 이론의 틀을 어떻게 규정할 것인가 하는 문제를 살펴보았으며, 다음으로는 경인지역의 민속을 도시민속학적으로 접근할 때 특별히 주목해야하는 연구대상 지역으로서의 도시 공간, 연구주제와 영역 그리고 민속이론 등에 대하여 고찰하였다. 이러한 논의를 통하여 부분적으로는 대안과 방향모색을 시도하였지만 여전히 다루지 못한 부분이 있다. 예를 들어서 좀 더 구체적으로 경인지역이 가지는 중앙이라는 지역적 특성과 지방이라는 전국의 다른 도시 지역이 가질 수 있는 도시민속학적 동질성과 변별성이다. 또한 과거에 진행되었던 도시라는 지역에 대한 기존의 민속학적 연구와 도시민속학이라는 입장에서 도시 공간을 접근하는 연구의 차이점은 무엇인가 하는 점이다. 더욱이 최근에 들어서면서 좀 더 포괄적인 영역에서 축제에 대한 민속학적인 관심이 증대되면서 기존의 전통적인 민속학 영역에서 잘 다루어지지 않았던 도시공간 속의 다양한 축제에 대한 관심이 많아지고 있다. 물론 경인지역과 같은 도시 공간 속에서 지속적으로 전승되고 있는 도시 공간 속의 마을제의인 동제에 대한 민속학적 연구도 계속되어야 하지만 도시공간 속의 새로운 형태의 도시축제나 도시화와 현대적인 감각에서 전통을 새롭게 인식하고 접근하는 문화관광적인 혹은 전통의 재창조(invention of tradition)와 같은 도시형 축제에 대한 도시민속학적인 축제 연구에도 관심을 가져야 한다. 다시 말해서 도시민속학이 도시민속학만이 가지고 있는 나름대로의 특징과 연구방법론을 가지기 위해서는 연구의 대상 지역이 단지 도시라는 것에서 벗어나서 도시라는 공간이 가지는 변화양성이라든지 새로운 문화 재생산성 그리고 전통의 재인식 등과 같은 도시만이 가질 수 있는 문화적인 형태와 구성요소에 대한 방법론적인 관심이 더 필요하기 때문에 도시축제를 분석하기 위한 적극적으로 새로운 방법론의 모색이 요구되는 것이다.

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.

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.

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.

몽골 유목문화 속의 성(性) 민속에 대한 연구

박환영 아시아강원민속학회 2005 江原民俗學 Vol.19 No.-