Монгол аман зохиолын төрөл зүйлийн онцлог, шинэ олдвор

린칭출템수렝 한국몽골학회 2010 몽골학 Vol.0 No.29

The research work “The genres and the findings of new texts of Mongolian oral literature” is started by the characteristic on versions and system of Mongolian oral literature genres. It is showed in the tables how the genres of oral literature named differently in Mongolia, Inner Mongolia, Buryatia and Kalmuk. The word myth in Mongolian is “domog, domog ulger”, “shidet uliger” (fairy tale) in Inner Mongolia. “Yavgan uliger” (fairy tale) in Buryatian is “onkhoton” and “ahar bogino tuuli” (exremly short epic) in Kalmuk. In Mongolia fairy tale is said “shidet uliger” while in Inner Mongolia it is “uvidast uliger” (magic tale) and “Huwlgete tuuli” in Kalmuk. “Tuuhen domog” in Mongolian (historic legend, (предание in Russian) is “domog yariya”. “Baatarlag tuuli” (heroic epic) in Buryatia is “uliger” and “Duulvr” (Duulvar) in Kalmuk. “Onisogo” (riddle) “uliger” is in Kalmuk. The article also contains the detailed list of how the folklorists J.Tseveen, Sh.Gaadamba, H.Sampildendev of Mongolia, A.Mostaert of Belgia and Mandah and Ochi Of Inner Mongolia classified Mongolian oral literature into genres and where there are easily can be viewed what kind of genres are in Mongolian oral literature. Also it will show the characteristics of those genres and the different names of them in different places among different ethnics of Mongolia. The innovative thing here is that the new myths, folk tales, talk words are published for the first time. The author R.Chultemsuren joined the expedition leaded by Russian famous scholar S.Yu.Neklyudov. Here in this research work he published the new myths noted from Uwurhangai, Huwsgul, Suhkbaatar province, Mongolia 2006-2008 during above mentioned expedition. New version of “Erhii mergen” from J.Namjil, new folk tales not researched by folklorist noted from story-teller Gawaa, very interesting story about Geser worshiping noted from Ch.Dondow, Huwsgul province published in this research work. In the old times in Munhkhan sum, Suhkhbaatar province the worshiping to Geser Khan was held annually and he locals of the sum worship Geser Khan still. They believe that Geser and people close to him lived once there. Unfortunately the temple was destroyed in 1937 year. In this way many precious and rare myths was included and researched here and the conclusions on oral literature genre characteristics became attractive for scholars of this field. It would be also useful in folklore study, teaching and translation.

Д.Нацагдоржийн намтар судлалд холбогдох аман сурвалжууд

린칭출템수렝 한국몽골학회 2017 몽골학 Vol.0 No.49

Dashdorjiin Natsagdorj (1906-1937) is Mongolia’s prominent writer, the founder of the contemporary Mongolian literature. During his short span he managed to produce vivid and eloquent works in all genres of the new poetry, prose, drama and lyrics. He died at a young age (31). He wrote secular poems. They are very different to the religious poems which prevailed over Mongolia at that period. He received his education in Russia and Germany. So it gave him an inspiration to write lyrical poems. His poem “My motherland” is very popular in Mongolia. In his poem he sings the beauty of his native land and the bright future of his country. D.Natsagdorj was also a wonderful writer of short story. Below article contains the oral histories related to D.Natsagdorj biography according to the informants. 1. The foreword of this article contains about how the works of D.Natsagdorj had been studied in Mongolia and abroad. In addition, it writes about the scholars who study D.Natsagdorj and the new studies released recently. The main purpose of the article aims to introduce greater contribution of scholar D.Dashdorj (Д.Дашдорж) in the study of D.Natsagdorj biography and his life. Also it aims to introduce some oral histories noted from the informants who knew him well. 2. Луузангийн Ванжил (Luujangiin Vanjil) whom D.Dashdorj interviewed was D.Natsagdorj’s cousin and in their childhood there were time when they lived together. L.Vaanjil’s mother once said that Natsagdorj was born in spring. Meanwhile the anniversary of D. Natsagdorj is held in November. 3. Informants Доржийн Санжаа (Dorjiin Sanjaa), 80 years who was born in 1928, Алтангэрэл (Altangerel), 80 years and Самбуугийн Ааяа (Sambuugin Aaya), 69 years tell to scholar D.Dashdorj about the place where Natsagdorj was born and they say it was a spring time. 4. In 1976 year at the age of 64 the senior informant professor Г.Батсүх (G.Batsuh) told many interesting oral histories about how he met in 1926 year Natsagdorj in Ulaanbaatar and how they were studying together in Germany. The article contains new interesting stories about Mongolian students in Germany in 1928 year. 5. The senior actress Т.Хандсүрэн (T.Handsuren) used to know Natsagdorj well and she tells how she played in the play “Учиртай гурван толгой” (“Uchirtai gurvan tolgoi“-“Three interesting characters”) as Нансалмаа (Nansalmaa), the mail role. 6. It touches the dispute issue whether Цэрэндулам (Cerendulam) is Natsagdorj’ daughter or not. 7. Д.Сурмаажав (D.Surmaajav), 67 years who studied together with D.Natsagdorj in Germany reveals interesting oral histories about the last years of Natsagdorj’s life. 8. The article writes interesting oral histories about the places where D.Natsagdorj lived and worked such as Амбан хааны хороо (Amban haanii horoo), Цэен бэйсийн гудамж (Ceyen beisiin gudamj), Дархан чин ван Пунцагцэрэнгийн хашаа (Darhan chin van Puncagcerengiin hashaa), Нэрэнхүүгийн хашаа (Nerenhuugiin hashaa), Сэлбийн гүүр (Selbiin guur), Содном сайдын хашаа (Sodnom saidiin hashaa), “Спартак” зочид буудал (“Spartak” motel), Усны гудамж (Usanii gudamj) where D.Natsagdorj died and Шожооны, Шоожооны гудамж (Shoojoonii gudamj). The importance of oral histories contained in the article is that they became important studies and new facts in the study of D.Natsagdorj.

Монгол угсаатны аман зохиол, зан үйлд хүүхэд хамгаалах, эмчлэх ардын аргууд тусгагдсан нь: Монгол Бүүвэйн дуу

린칭출템수렝 한국몽골학회 2014 몽골학 Vol.0 No.37

The paper is about lullaby among Mongols. The gentle song sung to the children before they go sleep, with the intention of aiding the process is a lullaby. Khalkha Mongols call that song sung to the children in order to calm down and fall asleep as “Бүүвэйн дуу” (“Buu’vein duu”), “Өлгийн дуу” (“O’lgiin duu”), “Хүүхэд нойрсуулах дуу” (“Huu’hed noirsuulah duu”); Inner Mongols call “Бүүвэйн дуу” (“Buu’vein duu”); Buriyat Mongols call “Үлгын дуун” (“U’lgiin duun), Khalmik Mongols call “Саалулгна дун” (“Saaluulgna dun”). The paper starts with how Mongolian and foreign scholars studied the lullaby (Buu’vein duu), especially about how the scholars explained the meaning of the word “Buu’vei”. Some explanations say that the word Buu’ ai (don’t be afraid) turned to Buu’vei or in member of Buu’vei hero people wishing the child to become like him named the song after Buu’vei hero as Buu’vei. The writer explains that the lullaby has the function of charming spell. The conclusion is that lullaby originated with the intention to protect the children from the harmful spirits. The paper introduces the versions of different lullabies giving the overview of Mongolian lullaby to foreign scholars. The interesting conclusion comes from the introduction of all lullaby related legends motives. He made some comparison among lullaby lyrics and song legends of буриад (Buriayt), халх (Khalkh), дарьганга (Dariganga), захчин (Zakhchin), мянгад (Myangad), баяд (Bayad), Хөх нуурын монголчууд (Ho’h nuur Mongols). Also the writer introduces the specialties, motives, roles of ten songs with rabbit and some animal characters. In the end he makes the conclusion and proposes that characters in lullaby lyric’s, motives, roles, specialties came from the charming spell. The lullaby song contains in itself the motive of Mongol legend the most. In the long run the lullaby song acquired other function like introducing to the children their ancestors than just make child fall asleep. The lullaby song lyrics sometimes inform some historic moments of Mongolian history and it is in the high rank among the Mongolian song genre. The paper goes through the study of how different lullabies spread among different ethnic groups and made the conclusion about the motive and legend study relations.

한국과 몽골의 두창(痘瘡) 관련 치료전통 고찰 - 역사적 사례와 전통의학적 극복 노력을 중심으로 -

이선아,린칭출템수렝 한국몽골학회 2014 몽골학 Vol.0 No.38

An interest in pediatric disease has developed with possessing the considerable weight in the long tradition of traditional medicine and Folklore in Korea and Mongolia. The traditional medicine of Mongolia addresses pediatric disease treatment as special category enough to regard it as more difficult to cure one woman than curing ten men and as more difficult to cure one baby than ten women. Meanwhile, Korea could be confirmed to have recognized pediatrics as the separately independent division following the Goryeo period (12th year of King Munjong in Goryeo, Year in 1057) through are cord on medical book in those days. Especially, the history of pediatrics in the Joseon period that the survival rate of in fant shad been below 50% due to infectious disease was a fight with infectious disease like smallpox and majin(麻疹, measles) in a word. This therapeutic tradition was actively transmitted as folk culture accompanied by relevant ritual and custom even in the folklore as well as the national dimension such as issuing the specialized medial book focusing on a Royal family. In particular, the weight of Duchang(痘瘡, smallpox, mama, cheonyeondu/Mongolian language, Бодоо) out of pediatric diseases was considerable. Smallpox was the core disease of pediatrics in traditional medicine such as being steadily issued the specialized medical book in curing smallpox among traditional medical books. Even though smallpox was ever authorized as a disease that was perfectly eradicated in modern society, it is a disease that had retained fatal property of causing collapse in one family and one community as well as one individual’s life as the most threatening disease in the world disease history. Even in the disease history of Korea and Mongolia, there are quite historical cases that brought about individual and social impact caused by smallpox. Hence, in traditional society of Korea and Mongolia, the perception and a will to overcome epidemic called smallpox were strong and had great influence as the primitive and desperate survival aspect in comparison with any cultural motive. This aspect is being thoroughly found in the whole of myth & folklore, literature & art, and science & technology as well as politics and history of two nations. Especially in the category of folk culture that is being transmitted with being literally projected the civilian life, the smallpox has functioned as important key word. Even out of it, the image of deifying epidemic called smallpox and of trying to overcome this with a rite in the category of therapeutic folklore is shown noticeably in typical genre of folk culture in Korea and Mongolia. In this way, in the traditional medicine and Folklore of Korea and Mongolia, the intention of curing pediatric disease, especially, smallpox with high morbidity in children was strong. This therapeutic intention became a major factor of forming the cultural basis of two races in Korea and Mongolia.