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독립국가연합 고려인 공동체의 한민족 민속문화 전승 연구 -우즈베키스탄 타시켄트 주 고려인 콜호즈의 민속문화를 중심으로-
안상경 ( Sang Kyong An ),이병조 ( Byong Jo Lee ) 한국외국어대학교 러시아연구소 2013 슬라브연구 Vol.29 No.1
문화재청이 발주한 ‘2012년도 해외 전승 무형문화유산 학술조사’의 일환으로, 필자진은 동년 7월 11일부터 18일까지 우즈베키스탄 타시켄트 시와 타시켄트 주 4개의 콜호즈에 거주하고 있는 고려인을 대상으로 민속문화의 전승 양상을 현지 조사했다. 삶의 공간으로서 기후나 지리, 어떤 정치, 사회적 분위기 속에서 왜곡, 변질된 부분이 없지 않아 있었지만, 한민족의 원형적인 민속생활, 민속신앙, 민속예술, 민속놀이 등이 여전히 생명력을 발휘하고 있음을 확인했다. 민속생활에서 주목할 것은 탈(액운)을 방지하기 위해 한식에 집안 대소사의 일정을 정하고 있다는 점, 윤달의 금기를 철저히 준수하고 있는데 윤달을 음력 6월(양력 7~8월)로 고정하여 인식하고 있다는 점 등을 꼽을 수 있다. 민속신앙에서 주목할 것은 축사(逐邪), 방토(액막이), 주술 형태의 민속신앙이 매우 광범위하게 전승되고 있다는 점, 무당(하락시)에 의한 신점(神占) 및 치병행위가 명맥을 유지하고 있다는 점 등을 꼽을 수 있다. 민속예술에서 주목할 것은 1980년대까지 고려인 집거지에서 소인예술단이 활동함으로써 민속춤이나 창가가 활성화되었다는 점, 폴릿닫젤콜호즈에서는 청춘앙상블이 창가, 춤, 만담 등을 여전히 계승하고 있다는 점 등을 꼽을 수있다. 민속놀이에서 주목할 것은 세시명절에 따라, 즉 설, 단오, 추석 등을 기해 고려인 공동체에 의한 집단놀이가 전승되고 있다는 점, 20여 년 전에 단오를 회복했을 당시에 줄다리기나 씨름을 대대적으로 행했다는 점 등을 꼽을 수 있다. 하지만 우즈베키스탄 고려인 집거지에서도 정치, 경제, 사회, 문화 등 제반 여건의 변화에 따라 한민족의 언어와 풍습이 서서히 사라지고 있다. 고려인 3~4세대는 대부분 민족적 심리와 감정만 유지하고 있다. 해외 한민족 문화유산의 재발견이라는 측면에서 고려인 공동체에서 전승되고 있는 민속문화의 전수조사가 시급하다. 그 가치에 대한 제고와 함께 계승은 물론 보존을 위해 관주도의 관심과 지원이 수반되어야 한다. 나아가 디지털 환경에서 아카이빙하여 전시할 필요가 있다. 물리적인 공간과 시간을 초월하여 너도 나도 다 같은 한민족이라는 동질성을 회복할수 있을 것이다. As part of the ``2012 abroad Intangible Cultural Heritage academic investigation transmission``, it was ordered by the Cultural Heritage Administration to research the transmission aspects of folk culture on the same year since July 11th until 18th, subjecting Goryeo people(Goryein) living in Tashkent, capital of Uzbekistan and four kolkhoz in Tashkent Province. In the living environment, without a doubt elements of corruption and distortion exist within climate, geography, politics and social atmosphere however it is confirmed that the prototypical Korean folk culture, folk religion, folk games, folk art and furthermore still exert vitality. The most noteworthy facts about folk life are, in order to prevent mishaps (misfortune) Korean households plan all their schedules, and strictly comply with the taboos on leap months recognizing the leap month fixed as June in the lunar calendar (July and August in solar calendar). The most noteworthy facts about folk religion are congratulatory address, Bangto (exorcism), and deep faith in incantation which are extensively transmitted from generation to generation, and also divination in Shaman (haraski) and curing illness to retain life. Also the most noteworthy facts about folk art until the 1980s is the fact that from Goryein residences to postmarked art companies, they actively participated to revitalize folk dance and traditional music; and in Politotdel Kolkhoz ``young`` ensembles still play traditional music, dance and storytelling. Lastly the most noteworthy facts about folk games are that it is usually played on Korean national holidays namely News Years, Dano (fifth day of May according to the lunar calendar), Korean thanksgiving and so on, group games for the Goryein community are being passed down, and also more than 20 years ago when Dano was recovered mainly tug-a-war or wrestling were widely enjoyed. However Goryein dwellers in Uzbekistan under the changing conditions in politics, economics, society, culture and so on, the language and custom of the Korean people is slowly fading. The third and fourth generation Goryein people mainly maintain ethnic psychology and sentiments. Research is urgently needed regarding the folk culture which is transmitted in the Goryein community to rediscover overseas Korean cultural heritage. Of course, improvement and collective succession for the value needs attention and support in all areas for the research regarding permanent conservation. Through this, over transcending physical space and time, we will be able to recover the concept of homogeneity of you and I being part of the same Korean heritage.
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러시아 연해주 고려인 공동체의 한민족 민속문화 전승 연구
안상경 ( Sang Kyong An ),이병조 ( Byong Jo Lee ) 한국민족연구원 2013 민족연구 Vol.0 No.56
The Korean Russians(Goryein) of Yunhaju(Maritime Province of Russia) began after the death of Stalin. From the beginning of the 1990s until after the collapse of the former Soviet Union, they continued their existence after their remigration to ‘the base of their ancestors’, Yunhaju. The cultural identity or homogeneity of the Korean race continues on the basis of their existence because the language and lifestyle customs of native Koreans were accompanied by mass immigration and settlement. However, due to their history of ‘deportation to Central Asia followed by the remigration to Russia’, when comparing the folk culture that is being transmitted by Russian Koreans of Central Asia or Koreans of Russia Sakhalin, disconnection and modification is relatively broad. Through the results obtained by the field survey in terms of transmission, modification, disconnection and restoration, the summarized information is as follows. Ancient forms of Korean folk culture that is being precisely transmitted include fasting, prohibited behavior of mothers, ritual days etc. Ancient forms of modified Korean folk culture that is being transmitted include Lunar New Year`s Day, Dano, memorial services for ancestors, special dishes and food preservation, chil sung(七星) and sung ju(成主, 成造). Based on what was confirmed from the recent field research process, ancient forms of Korean folk culture that is disconnected, which of course its numbers may be large beyond description, include greetings on New Year`s Day, customs of the 15th of January by the lunar calendar, rituals for good farming, shamanistic beliefs etc. Acceptance of local Russian customs, as well as artificially restored ancient forms of Korean folk culture for its succession to continue include pregnancy charms, festival on Lunar New Year`s Day, Dano festival, traditional singing and dancing etc. Tracing back the various forms of transmission of Korean folk culture led by Korean Russians of Yunhaju, it is true that the span of its disconnection and modification is wide, but in return, its restoration is also at large. In order for Korean folk culture to be restored and succeeded, there is a need for persisting effort. Although the genuine will to maintain the identity of Korean Russians is conveyed by a small number of cultural artists, we are in a situation where we need continuous help. Looking directly at reality, now we should not only pay attention to the fact that Korean Russians are living far away, or the fact that they are treasuring their painful past. However, in an objective point of view, government-led support and interest are required for substantial understanding and systematic preservation of folk culture as well as its succession.
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