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장준희(Jang Jun-Hee) 비교민속학회 2010 비교민속학 Vol.0 No.43
‘축제’란 말의 중앙아시아 투르크계 어휘는 ‘기념하고 경축한다’는 뜻을 가진 ‘바이람(Bayram)’이다. 우즈베키스탄, 투르크메니스탄, 아제르바이잔에서는 ‘바이람’이라 한다. 카자흐스탄에서는 ‘메이람(Meyram)’이라 하며, ‘의례를 수반한 기념 혹은 경축행사’와 ‘놀며 즐기는 날’이라는 뜻을 갖고 있다. 키르기즈스탄에서는 ‘마이람(Mayram)’이라 한다. 중앙아시아의 전통축제에는 나브루즈(Navruz)가 있다. 나브루즈는 원래 이란의 조로아스터교에서 기원하였다고 한다. 나브루즈는 ‘새로운(new)’이라는 의미의 ‘나브(nav)’와 ‘날(day)’이라는 의미의 ‘루즈(ruz)’가 결합된 파르시어(語)이다. 즉, 새해 새날인 ‘새해 첫날’이란 의미를 갖고 있다. 나브루즈에서 새해 첫날은 봄(바호르)의 시작이자 겨울의 끝이다. 낮의 길이가 길어지기 시작하는 24절기 중 춘분(春分)을 봄의 시작으로 간주한다. 춘분은 양력 3월 21일경 경칩(驚蟄)부터 청명(淸明) 직전까지 약 15일간에 해당하며, 이 기간이 나브루즈 축제가 행해지는 시기이다. 중앙아시아의 나브루즈 축제에서는 바자르(시장), 말경주, 개싸움, 닭싸움의 경기가 열린다. 또, ‘수말략(Sumalyak)’이라는 전통음식을 먹는 풍습이 있다. 수말략은 호밀의 싹을 틔워 오랫동안 불에 데워서 만드는데, 여성들이 협력하여 공동으로 오랫동안 준비한다. 호밀은 생명, 열, 풍요, 건강을 상징한다고 믿는다. 이처럼, 중앙아시아에서 나브루즈가 오랫동안 전승되어 오고, 봄을 축하하는 축제가 진행되고 있는 것은 한해 농사의 시작이라는 의미와 함께 추운 겨울 기간 동안 따뜻함을 고대하고, 이와 더불어 삶의 성공을 기원하는 마음이 담겨 있기 때문이다. 나브루즈는 정확한 의미로는 ‘새봄맞이’라 할 수 있다. 봄은 유목민에게 한해의 시작을 알리고, 새로운 계절이 시작됨을 뜻한다. 유목민에게 초목이 생성하기 시작하는 시기가 한해의 시작인 것이다. 농경과 목축을 겸하는 중앙아시아의 생업환경에서 농경을 위한 준비와 목축을 위한 드넓은 들판으로 나아가기 위한 채비를 하는 시간적 의미가 있다. 해마다 봄이면 개최되는 우즈베키스탄 바이순의 축제 ‘바이순 바호르(Boysun Bahori)’에는 우즈베키스탄 전역의 민속 및 전통예술인들뿐 아니라 중앙아시아 여러 국가들의 민속예술인들 역시 참석하는데, 민속 앙상블(가무단), 민속악기 제작자들, 민속 구술가 ‘바흐쉬’(Baxsh; 이야기꾼)들, 양탄자 장인들, 전통복식 전문가들이 참석한다. 축제가 열리는 장소에는 유르타촌(村)이 조성되어 바이순 민속공예 전시장이 열린다. 수잔니(Suzane), 양탄자, 도자기류, 전통모자, 모자장신구, 악기, 목제 및 가죽 제품 등이 전시된다. 또한, 축제가 열리는 동안 말경기 ‘쿡카리(Kuk kari)’와 민속씨름 ‘꾸라쉬(Kurash)’가 개최된다. 나브루즈 축제를 통해 중앙아시아 사람들의 공동체 문화가 강화되고, 민속문화가 전승 발전되는 현장이 되고 있다. 또한 나브루즈 축제가 가지는 역할과 의미는 중앙아시아 사람들의 공동체문화와 협동정신을 강화하고 있다는 점이다. 즉, 나브루즈를 통해 축제의 사회통합력이 중앙아시아에서 발현되어 지속적으로 작동하고 있다고 판단된다. "Bayram" in Uzbekistan, Turkmenistan, and Azerbaijan, "Meyram" in Kazakhstan, and "Mayram" in Kyrgyzstan are their vocabulary meaning festival. One of the traditional festivals held by the people in Central Asia is Navruz, which is said to have stemmed from Zoroastrianism of Iran. Navruz [a Farsi word combined with nav (meaning "new") and ruz (meaning "day")] means New Year's day. In Central Asia, Navruz is the end of winter and the beginning of spring. People there regards the spring equinox (a period of 15 days from about March 21) as the beginning of spring ("Bahor" in the local language). That is the Navruz Festival period. Features of the Navruz Festival are bazaar, horse racing, dog fight, and cock fight, in addition to the tradition of eating Sumalyak. Women work together to prepare the traditional food Sumalyak made of rye sprouts from well before the festival. The local people regard rye as the source of life, richness and health. The tradition of holding the Navruz Festival symbolizes the people's expectation about the new spring, i.e. the beginning of the farming season and the mild weather during the remaining winter. Navruz can be interpreted as welcoming the new spring, i.e. the beginning of a meaningful season for nomads and farmers in Central Asia when new grass starts growing. Boysun Bahori (Spring Folklore Festival), which is held every spring in Uzbekistan, is attended by traditional artists [e.g. ensembles, musical instrument producers, folklore tellers, Baxsh(storytellers), carpet makers, traditional clothing makers, etc.] both locals and those from other countries in Central Asia. A Yurta (a nomad's tent made of felt) village is formed in the site of the festival. The Boysun handicraft exhibition place displays Suzane (handmade embroidered carpet), china items, traditional headgear, headgear accessories, musical instruments, and wooden/leather goods. Kuk kari (horse game) and Kurash (a form of upright jacket wrestling) competitions are also held during the festival. The Navruz Folk Festival serves as an occasion to bolster the community culture among the people of Central Asia and inherit and develop folk cultures.
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장준희 ( Jun Hee Jang ) 한국이슬람학회 2010 한국이슬람학회논총 Vol.20 No.3
I have presented a variety of examples folk beliefs and Islam in Central Asia, and I have made the point that syncretism is a character of Islamic culture in Central Asia. I have analyzed that Islam on the base of a strong identity of his own folk beliefs have been diffused, and Islam in central asia`s folk beliefs is accepted by transforming. I need to define Islam in Central Asian very clearly. It is not, however, approached from a religious standpoint or a folk reliefs` one. I have defined Islam in Central Asia as a cultural viewpoint. As a result, I have put a theory in practice what a character of Islamic culture in Central Asia is defied. So, I have thought of ``syncretism`` that is consequence of undergoing progressive assimilation folk belief and Islam in Central Asia. That was enough for explanation of a character of Islamic culture in Central Asia. I think that a character of Islamic culture in Central Asia is able to say consequence of interaction and case of culture change today. Therefore, religiously Islam in the process of diffusion is strongly influenced by indigenous religion in Central Asia. Accepted Islam as a religious belief and tradition in Central Asia, Islam is naturalized. In other words, Islam of Arab is reinterpreted by traditional culture in Central Asia, and is accepted by folk belief of Central Asia. So, I can maintain my opinion that this phenomenon is conceptualized as a syncretism, can be defined as a character of Islamic culture in Central Asia. Its cultural melting pot ``syncretism`` embodies Turk`s, nomadic culture of Central Asia and Islam. Its Islam is already central asia`s.
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장준희 ( Jun Hee Jang ) 중앙아시아학회 2013 中央아시아硏究 Vol.18 No.1
The mainrites of passages of the Kyrgyz nomads include the cradle, sunnot toi, ritual of circumcision, wedding, funeral, and memorial rituals. Each of these rituals features characteristics of the nomads` way of life. Horses, sheep, goats, and yak provide the meat and milk used in these rituals, while horses play other important roles. This study examines the role and significance of horses in Kyrgyz nomads` rites of passages. In the ritual of laying anew born child in a cradle, the cradle is a substitute for the horse`s back These nomads believe that Umai Ene, the earth with the holy power of the horse, symbolized by a cradle. The ritual circumcision of male babies has a symbolic meaning as the first ritual that distinguishes the roles of males and females in society. After undergoing this ritual, male babies are accepted as crucial components of the nomadic society, and can henceforth own horses. The ritual is supposed to symbolize the baby`s proper entry into the nomadic life, with the emphasis on the skillful handing of horses. As is the casepretty much everywhere else, the wedding is a ritual that celebrates the start of a new and hopefully prolific family. The wedding serves as an occasion that completes the cycle of a patriarchal nomadic family, with the usual accompaniment of horses. Among Kyrgyz nomads, the tradition of the bridegroom paying kalym, the price paid for the bride, is still kept. Women were compelled to make an oral oath that she would take good care of her husband`s horses. Even in the funeral ritual, horses are important. In the past, a horse would be buried alive along with its master`s dead body. Nowadays, a feature of this age old tradition remains. Sometimes a favorite horse is killed upon the death of its master, or horsehair is hung on a pole to mark the tomb. The nomadsalso prepare horse meat for a memorial ceremony to representthe wish that the deceased may be accompanied into the afterlife by a horse. As noted above, Kyrgyz nomadic life starts with horses.A horse is one of the most important elements ofthis nomadic life, Males are required to handle their horses skillfully. Diverse horse associated plays and games have also developed over time, as well as horse related religions. Life without horses is unthinkable for the Kyrgyz nomads. Furthermore, theybelieve that horses have their own sacred rights, in addition to being important livestock. Besides being a convenient means of transportation, horses are life partners. Such a pattern will not change as long as they maintain their nomadic way of life.
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장준희(Jun Hee Jang),전혜정(Hye Jung Jun),김문자(Moon Ja Kim) 한국간호연구학회 2025 한국간호연구학회지 Vol.9 No.1
Purpose : This study aimed to identify the factors influencing fundus examination to prevent diabetic eye disease in patients with early diabetes and provide basic data to improve screening rates for fundus examinations. Method : This study used raw data from the Community Health Survey, which is a cross-sectional and nationally representative survey. The study subjects consisted of 10,237 patients with early diabetes with a disease duration of less than 5 years. Demographic, health behavior, and diabetes-related characteristics according to fundus examination status were analyzed using the Chi-squared test, and logistic regression analysis was used to identify the factors influencing fundus examination. Results : A total of 2,903 patients underwent fundus examination, with a screening rate of 28.4%. Factors influencing fundus examination in diabetes patients were age, level of education, smoking status, presence of hypertension, non-pharmacological therapy, diabetes medication use, insulin therapy, and diabetes management education. Conclusion : The results of this study indicate that in order to increase the screening rate of fundus examination in early diabetic patients, a multifaceted approach including specialized education for elderly patients, individuals with low education level, hypertension patients and smokers is necessary. In addition, it is necessary to emphasize the necessity of fundus examination through diabetes management education for early diabetic patients.
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