고조선 지명과 퉁구스(어웡키) 지명 및 어휘 비교

엄순천 ( Eom Soon-cheon ) 연세대학교 인문학연구원 2017 人文科學 Vol.109 No.-

This study conducted a comparative analysis of fourteen toponymy in Gojoseon language that appear in literatures of China and Korea were compared with toponymy in Evenki language. Gungholsan(弓忽山) takes the structure of `kun+hol+san` and is translated into the `Mountain in which a fortress is located in the southern region where the sun in the middle of the day shines as brightly as gold` and also takes the structure of `k∂nd∂+san` and is translated into `Precipitous mountain with a sacred grotto.` Keummidal (今彌達) takes the structure of `kumni+tur` and is translated into `Easy mountain.` Asadal (阿斯達) takes the structure of `aseg+tur` and is translated into `Mountain of thick spruce or pine forest and also takes the structure of `aga+tur` and translated into `light source of land`, and it is translated into `central residential place for blood relatives or a clan in the matriarchal society in the ancient times` in connection with `asiady` which means `female.` Nigye (尼谿) is translated into `Area located in the deep ravine or gorge` in connection with `lik∂n.` Sansu (汕水) takes the structure of `sijan+su` and is translated into `River with white sand located in the estuary of a large river or in the south`, Seupsu (濕水) takes the structure of `chop-/ chup-+su` and is translated into `River of valley or river originated from a valley`, while Yeolsu (洌水) takes the structure of `ole/ olo+su` and is translated into `Fordable river, fish enriched river.` Sinsi (神市) takes the structure of `dyn/ sini+si` and is translated into `Sacred place on top of the mountain.` Yeokgye(歷谿) is translated into `Habitat of large deers` in connection with `nekar∂` or `Area located in the lowland or field` in connection with `n∂kt∂` or `Area located on the side of the mountain or side of river` in connection with `n∂k∂.` Wanggeom (王儉) is translated into `Residents by river` in connection with `ŋegan` or `Leader of a society` in `uŋ+gun` structure while heomdok (險瀆) takes the structure of `bom+daga` and is translated into `Area near a valley with a cliff.` Jangdanggyeong (藏唐京) is translated into `Area with rich pine forest` in connection with `taktakan.` Paesu (浿水) takes the structure of `baj+su` and is translated into`River with as much volume as the sea.` No Evenki word similar to paesu (沛水) was found.

한국의 러시아문학 연구 현황과 문제점 분석

엄순천 ( Soon Cheon Eom ) 세계문학비교학회 2006 세계문학비교연구 Vol.17 No.-

Korea studying of Russian literature has been continuously developing since 1920. Since 1920 until Feb. 2005, individual volumes of studied Russian literature published in our country, I had been completed the <The list of a bibliography of studies in russian literature>. The number of study books on Russian literature which were published in Korea until Feb. 2005 is 123. They are a total of 1,506 volumes including 218 volumes of theses for a degree, 1,165 volumes of theses for study, and I classified them by authors, genres, ages, publication time, etc. to systematize the present situation of Russian literature. In case of study books, theoretical books were most published as 123 volumes, and regarding the times, 39 volumes were published in the 1990s. Also, regarding a thesis for a degree, it was most activated in the 1990s and the number of theses for a degree during the period is a total of 109 volumes. Regarding theses for study, theses for study were most published in the 1990s and the number of theses for a degree during the period is a total of 519 volumes. After 1980s specialists of Russian literature in Korea mainly researched about A.S.Pushkin and M.F.Dostoevski. Also, Korean study on Russian literature during all period of studying was thoroughly focused on realism. 85 years has already passed since Korean study on Russian literature developed systematically on academic grounds. The statistics value presented on thesis is incomplete, the growth in the accommodation of Russian literature and its status will be uncovered more obviously if a more complete bibliography on the studying of Russian literature is made.

러시아 접속사 что의 비교소사 되기 과정 분석

엄순천 ( Soon Cheon Eom ) 연세대학교 유럽사회문화연구소 2013 유럽사회문화 Vol.10 No.-

본 논문의 목적은 что의 품사 전이 과정과 그 과정에서 발생하는 품사혼종 현상에 대해 체계적으로 분석하는 것이었다. 그리고 이러한 분석을 통해 순수한 범주에 속하는 что와 중간 범주에 속하는 что의 의미, 문법, 통사적 특성들을 규명하는 것이었다. 아울러 이것이 일회적, 기계적인 현상이 아니라 장기간에 걸쳐 이루어지는 현상으로 언중들의 언어생활, 사회생활이 지속되는 한 계속 이어질 수밖에 없는 현상임을 규명하는 것이었다. 본 논문에서는 что가 거친 의문대명사→접속사→비교소사라는 2단계의 품사전이 과정 중 접속사사→비교소사의 과정을 분석했다. 본 논문의 분석 결과 전이 과정에는 접속대명사, 접속소사 등의 혼종 범주가 존재하는데 저마다의 고유한 의미적, 구조적 특징을 가지고 있음을 알 수 있었다. 이에 더하여 본 논문에서는 연구의 주변부에 머물러 있던 비교소사 что에 대한 분석을 시도했지만 비교소사 что의 면면을 모두 밝히지는 못했다. 또 본 논문에서는 접속사 что와 비교소사 что의 경계설정을 시도했는데 이것이 그리 쉬운 작업은 아니었다. 하지만 접속사 что와 비교소사 что 의 주된 변별성은 문장에서의 위치와 기능임을 알 수 있었다. 먼저 문장에서 접속사 что는 종속복문에서 주절과 종속절 사이에 위치한다면 비교소사 что는 단문에서 주어와 술어 사이에 위치한다. 다음 기능에 있어, 접속사 что의 기능이 종속복문에서 주절과 종속절의 연결 관계를 실현하는 것이라면 비교소사 что의 기능은 다양한 비교 의미를 발화문 전체에 부가하는 것으로 연결 기능보다 비교 의미 전달 기능이 더 중요하고 기본적이다. 또 접속사 что에 의해 연결되는 언어 단위들의 관계가 양방향적이라면 비교소사 что는 자신이 강조하는 어휘나 어휘 군과의 연결 관계가 단일방향적이다. 하지만 이는 비교소사 что에 대한 연구의 일부이기 때문에 비교소사 что에 대한 보다 심도 깊은 체계적인 연구가 필요해 보인다.

에벤키족 음식문화의 특성 분석 - 인문지형학, 인문경제학, 민속학적 관점에서

엄순천 ( Eom Soon-cheon ) 연세대학교 유럽사회문화연구소 2017 유럽사회문화 Vol.0 No.19

The food culture of the Evenki can be approached from a human-geomorphological, human-economical, a folkloristic perspective and a historical-cultural perspective point of view. From a historical-cultural point of view, food culture is very closely connected with the magical world view. This paper deals with the food culture of the Evenki only from a geomorphological perspective, folkloristic perspective point of view. From the geomorphological point of view, the food culture of the Evenki can be divided into the Illimpaiya River, the Yenisei River, the Nizhnaya Tunguska River and the Ford Kamenaya Tunguska River region. From folkloristic perspective point of view, the focus is on changes in the food culture due to the influence of the surrounding environment, especially neighboring races. From a folklore perspective, Yakut's food culture reflects the culture of livestock breeding, and the Evenki's food culture reflects the hunting and reindeer breeding culture. Overall, the food culture of the Evenki is meat-oriented. The most important thing in the Evenki's food culture is the reindeer, but in modern times, flour is very important, which is the influence of Russians. The Evenki drinks a lot of tea, and the reindeer milk has a very important place in the Evenki's food culture.

에벤키족 씨족명 분포 현황 및 의미 분석: 바이(Baj), 킴(Kim), 샤마/사마(Shama/Sama)를 중심으로

엄순천 ( Soon Cheon Eom ) 경희대학교 글로벌인문학술원 2015 비교문화연구 Vol.41 No.-

The subjects of analysis in this paper, the clan name roots “Baj,” “Kim,” and “Shama/Sama,” while distributed commonly among the Altai, Ye i, and isolated language groups, are most widely distributed among the Evenki. The clan name root “Baj-” is widely distributed among indigenous Siberian nations, but is most frequently found among the Manchu-Tungus, especially the Evenki. Therefore, it appears that clans with this root originated from Pribajkal``e, known to be the origin of the Evenki, and spread widely among the nearby Buryats, Mongols, and Yakuts, later spread east to the Nivhi of the Amur River, to the Enisej Protoasiatic language nations such as the Yukaghir or Ket to the north, and the Samoyed language group nations such as the Ne and Selkup. According to the analysis results in this paper, the Evenki clan name “Kim” has the meaning of “person,” but also is somewhat associated with gold, metal, or stone. On one hand, while the origin of the clan name “Kim” cannot be clearly established, the clan was assimilated into the Evenki near in ancient times, after which the clan name became widely known among the Manchu-Tungus nations, and furthermore in the Turk nations. The clan name Shama/sama is widely spread across Siberia, including the Manchu-Tungus language group nations of the Altai language family, the Turk language family, and the Samoyed language groups of the Ural language family. Moreover, this clan name is not associated with famous mythic ancestors or heroes of historically famous Asian nations, and it cannot be translated into contemporary language; thus the identification of the meaning and origins of this word is by no means an easy task.

재러 이민족 작가의 웃음(смех)의 개념화 양상

엄순천 ( Soon Cheon Eom ) 연세대학교 유럽사회문화연구소 2009 유럽사회문화 Vol.2 No.-

The purpose of this study is to reveal the aspects of physiological metonymy and conceptualization of laughter in literary work of Anatoly Kim and Zhingis Aitmatob. In literary work of Anatoly Kim and Zhingis Aitmatob, laughers felt external symptoms of the body more rather than internal symptoms. In literary work of Anatoly Kim, laughers showed symptoms at ``belly``, ``whole body`` and ``eyes`` when they laughed. The other side in literary work of Zhingis Aitmatob, laughers showed symptoms at ``head`` and ``legs`` when they laughed. Anatoly Kim and Zhingis Aitmatob conceptualize laughter with the language expression which is various. Two authors conceptualize laughter with the material and the living subject. By the way, point of sameness of two authors is ``laughter-heat of liquid of vessel inside`` metaphor and ``laughter-enemy`` metaphor.

에벤키족의 애니미즘 분석: 인간의 영혼관을 중심으로

엄순천 ( Soon-cheon Eom ) 경남대학교 인문과학연구소 2020 인문논총 Vol.53 No.-

In the universal notion of the Evenki, human souls are three: the bird soul Omi, the shadow soul Hanjan, and the physical soul Bεen. Omi transforms into Hanjan at the age of 1, so while alive, human souls are Hanjan and Bεen. The human soul is Omi in the heavenly world (waiting for reincarnation) ⇒ Omi moves to the middle world for reincarnation ⇒ Omi passes through the chimney and arrives at the oven ⇒ Omi moves and settles in the womb ⇒ the physical soul, Bεen, is born ⇒ after the age of 1, Omi transforms into Hanjan(the beginning of a real human life) ⇒ Hanjan transforms into Omi at the same time as death ⇒ moves to the heavenly world Omiruuk (waiting for reincarnation) ⇒ repeatedly moving to relay for reincarnation, he lives an immortal reincarnation life.

죽음과 상례(喪禮)에 나타난 에벤족의 영혼관

엄순천(Eom, Soon Cheon) 충북대학교 러시아 알타이지역 연구소 2021 러시아학 Vol.- No.22

The purpose of this paper was to clarify the Even’s view of the soul through related funeral. In the funeral of the Even, ideas from various eras, such as the view of universe, life and death, view of soul, totemism, and shamanism, were mixed together, and christian elements were accepted along with the characteristics of the local group, creating an original model, but the traces of traditional beliefs are still preserved. A adult’s funeral usually goes through the ritual to straighten out the dead body ⇒ ritual to wash and shroud dead body ⇒ funeral ⇒ meal ⇒ return home ⇒ purification’s rite. In the traditional funeral methods of the Even, there are a wooden funeral, where a coffin is placed on a tall tree top or a wooden post, and a ground jang, where a coffin is placed by making a square structure with wooden poles or pillars on the ground. Wooden funerals are the oldest funeral method, and after Christian acceptance, all turned into burial. Churima is a house where the dead will live in the underworld, and hɛvɛ is a storage warehouse for the dead’s belongings. It is an essential element of the Even funeral, and this tradition is still maintained. Since reindeer are a means of transportation for the deceased to ride to the underworld, the rite of dedication of reindeer was essential in the past Even funeral. The taboo that family members and relatives of the deceased have to keep, which has been passed down to the Eben since ancient times, is basically due to fear of the souls of the dead. Blood, fire, and birds are used as main motif in the entire process of funeral of the even.

러시아어 감정표현의 개념화 양상: 기쁨의 생리적 환유를 중심으로

엄순천 ( Soon Cheon Eom ) 한국러시아문학회 2011 러시아어문학 연구논집 Vol.38 No.-

러시아어 공간전치사 В의 공간적 원형의미 및 의미 분포 양상 분석

엄순천 ( Soon Cheon Eom ) 연세대학교 유럽사회문화연구소 2011 유럽사회문화 Vol.7 No.-

The space proposition B in Russian language can be divided into the space direction word Вп [+inclusion]/[+place/location] which governs the objective case while having the property of [+movement]/[+direction] based on the [+space dimensional deixis] and the space location word Вв which governs the locative based on the property of [+inclusion]/[+place/location]. The results of this study showed that the origin form between Вв and Вп is Вв and Вп temporarily becomes a polysemy with the applied metaphorical mechanism. In addition, there were total 4,954 times when the space proposition B was extracted from the basic data of this study, among which the frequency of space location word Вв was 1,814 (36.6%), while the space direction word Вп was found 3,140 times(63.4%). Moreover, the combination rate of Вв and lagging element was abstract noun>space noun>time noun>specific noun>person noun>other>quantity expression>idiomatic expression>cosmos/weather noun, in respective order. The combination rate of the space location word Вп and the lagging element was abstract noun>space noun>others>specific noun>person noun>time noun>idiomatic expression>cosmos/weather noun>quantity expression, in respective order. And also the combination rate of each noun and Вв or Вп was differentiating, which was caused by the meaning property of each vocabulary, the prototypic meaning of Вв and Вп and the cognitive limitation of public Russian speakers.