한국에서 일본민속 연구의 현황과 과제

노성환 한국일본학회 2012 日本學報 Vol.91 No.-

韓國で日本民俗研究の現況を簡略にまとめると次のようである。一番目、20年前と比べて現場調査を重視する專門家が多く登場したことである。この点は自國文化の延長線で行われた過去とは著しい特徴である。二番目は研究テーマが偏重される傾向にある。口承の場合、神話と說話に、 時間の民俗には歲時と葬禮に, 神と靈魂の民俗には妖怪に, 祝祭と娯楽の民俗には神楽と祭りに, 衣食住には飮食に, 少數民族には沖縄に集中される現狀を見せた。三番目は研究方法論の不在と基礎的な內容把握に中心となっている。特に歲時と神楽, 祭り、少數民族などには目立つ。四番目は日本の中の少數民族(在日韓國人, 沖縄, アイヌなど)に対する研究も少しずつ行われていることである。この点は視野の擴大という面で肯定的に評價すべきである。五番目は自國との比較を通じて日本民俗の特徵を見い出す試みも増えつつあることである。こうした韓國における日本民俗研究はまだ充分だといえないが、現場調査を基盤にした日本專門家の登場と共に傾いた研究テーマを改善し、研究範圍も擴大して、独自的な研究方方論の開發が成し遂げればこれから日本は勿論、韓國文化の特徵さえ究明できる望ましい研究を期待してもよいと思われる。

운남성(雲南省) 이족(彛族) 자치현(自治懸)의 비교분석(比較分析)을 통한 少數民族 실태(實態) 연구(硏究)

金德三 고려대학교 중국학연구소 2012 中國學論叢 Vol.36 No.-

本硏究意在通過中國雲南省彛族自治縣比較分析, 硏究少數民族情況. 按照統計數字上的結果, 可以推出物質文化和非物質文化, 彛族文化和漢族文化, 傳統和現代的變化. 爲此, 以政治方面, 經濟方面, 社會方面比較分析雲南省15個彛族自治櫶. 在政治方面的比較分析上可以看出少數民族政策. 在經濟方面上了解彛族自治縣的情況, 掌握經濟條件和民族占有率, 漢族的移動等. 在社會方面上推測彛族自治縣的變化和敎育, 醫療, TV覆蓋率, 旅遊和交通等之關系. 通過本硏究可以了解中國雲南省彛族自治縣的情況和變化. 此外, 按照本硏究的結果上可以推測少數民族文化的變化.

후식민의 주체로서 국가와 본토 ― 중국-홍콩의 경우

유영하 한국중국현대문학학회 2012 中國現代文學 Vol.0 No.63

Now or never is the time for Chinese nationalism and Hong Kong locality to establish a new paradigm of mutual relation. The relationship between nation and locality is based on the work of finding the value representing Hong Kong’s identity. I think that locality Hong Kong is considered as a ‘ethnic minorities(少數民族)’in Chinese nationalism. Hong Kong’s identity actually has been formed from political and economic transformation. The break-up of Hong Kong's identity also depends on the politics and economics. During British colonial period politics substituted for administration, post-handover Hong Kong politics substitutes for economics. Hong Kong people’s self-respect, base of locality Hong Kong comes from a rationality and locality Hong Kong has an extremely importance mission of breaking away from ‘sincizing(中國化)’. Han (漢) people-oriented nationalism which applies to Hong Kong will continue unless something major comes up. Locality Hong Kong means Hong Kong’s identity. Locality has original conservatism,pre-modernity such as blood relations. The Modernity should precede Hong Kong’s identity is an early conclusion of postcolonial description and a solution of identity discourse.

석림이족자치현(石林彛族自治縣)의 변화환경(變化環境)과 전망(前望)

김덕삼 ( Dug Sam Kim ) 한중사회과학학회 2012 한중사회과학연구 Vol.10 No.3

This study will focus on consideration of YiZu`s and other various minority races` vicissitudes and prospects in periodical change of ShiLinYiZuZiZhiXian. In order to do it, spartially, I compared 14 YiZuZiZhiXian and ShiLin in YunNan, and I dealt with ShiLin`s features, which are intercity proximity, development of traffic system, exsistence of colossal tourist attraction, ShiLin. These features of ShiLin have great influenced on invigorating of ShiLin`s economy and augmenting HanZu`s who have lived in ShiLin and reducing percent of other various minority races, while other 14 autonomous prefecture. Furthermore facilitation of urbanization, promotion of educational level, expansion of contemporary civilization also have supervened by interacting on each other. Finally, If we summarize features of ShiLin, we will be able to reach this kind of conclusion that buoyance of interaction with other countries or nations. Above all, this kind of phenomenon will make an impact on other various minority races in growth and development of cultural level. If we can anticipate that YiZuZiZhiXian will turn material culture into gracious spiritual culture rapidly, other various minority races are destined to experience the vicissitude of traffic system, tourism industry, education and telecommunication that ShiLin had already experienced, Moreover, After some of time elapsed, Chinese people are to have their own neo-identity regardless of any lopsided classification or stratification against other various minority races in China.

중국 소수민족문화의 상호텍스트성 탐색 - 포의족의 장례풍속을 중심으로 하여 -

양회석,이미경 한국중국어문학회 2009 中國文學 Vol.58 No.-

這是一篇將布依族的喪葬風俗爲案例, 來進行摸索少數民族文化硏究之新方向的文章。主要內容如下:一, 將現存的布依族的喪葬風俗加以槪括幷提取其特征, 然后將?與自己的過去及周邊少數民族傳統文化進行比較, 以便解讀其文化涵義出來。 二, 將這些特征和文化涵義來, 與中國古代文獻記錄?韓半島的喪葬文化進行比較和檢討, 以便探索其中所具有的“互文性(Intertextuality)”。 布依族的喪葬風俗, 作爲集體性的宗敎活動, 保有獨特面貌(例如, “母系血統人士的大作用”·“鬧喪”·“龍戈”·“?牛”等)在內。 其中蘊含了人類喪葬風俗的變遷史, 母系社會的傳統及以竹子爲圖騰的圖騰崇拜等悠久的文化內涵。 但是, 所有的這些事項幷沒有爲布依族所固有, 從不少中國古代文獻記載或是朝半島喪葬風俗之內, 不難發見極其相似的例子。 特別是“鬧喪”的情況, 不光是過去東亞的共同風俗, 也是現在韓國珍島的喪葬風俗中之顯著特色。 還有, 本稿在檢討布依族·古代中國·韓半島三邊的資料之基礎上, 對一些有關問題提出了新的解說和意見。 但是主要意義可能說是在于, 脫掉“中心與周邊”這種老?架, 來積極探索少數民族文化硏究的新方法。

「水路夫人」條 ‘水路’의 正體와 祭儀性 硏究

申鉉圭(Shin hyun-gyu) 중앙어문학회 2004 語文論集 Vol.32 No.-

This essay is to discuss ‘Suro’ in the legendary narrative of Mrs. “Suro” by comparing ‘Suro of Haega’ with ‘Yongshin ritual’ and Balsu holiday' conducted by the Chinese minority, Deyang Tribe with ‘Suro of Hunwhaga’, and making the identity of ‘Suro’ a main topic, after discovering a few new facts in the process of examining the Chinese historical documents. In the Chinese documents, the newly revealed ‘Suro’, who was a member of noblemen, plays a role to ‘water’ by being at the head. The main reason why we can identify ‘Suro’ which means a person who waters with ‘Suro’in the legendary narrative of Mrs. ‘Suro’ is that, firstly, ‘Suro’ is a ritual character who could be associated with watering. Secondly, Ilyeon, who wrote ‘Samkookyusa’, referred to a lot of Chinese historical documents. Thirdly, both the title ‘Suro’ used in the imperial household for the old Chinese and the ‘Suro’ in the legendary narrative of Mrs. “Suro” have the same Chinese character. And finally, we can infer the link between ‘Suro’ as a ritual character of the shamanist service to pray for rain in the legendary narative of Mrs. “Suro” and that revealed in the Chinese document, because ‘watering’ should be understood as a ritual. This essay, therefore, is to trace out the ritual character in the legendary narrative of Mrs. “Suro” through the comparison between the ‘Mulmaki’ taking place in summer as one of our folklore and the "Balsu Holiday" and the “Yongwang ritual” in which the Chinese minority, Deyang Tribe held in April through May every year. This essay shows that ‘Suro’ in the Chinese document could be a strong supporting evidence with regard to the fact that there is a link between both facts that ‘Suro’ in “Hunwhaga” is a ritual character playing a role to water and Deyang Tribe took place ‘Balsu Holiday’, and between both ‘Suro’ in Haega and ‘Yongshin ritual’ for Deyang Tribe. Furthermore, we can imagine, presumably, that ‘Mrs. Suro’ could be both a wife of SoonjeongGong and a character who played a role to water.

中国 少数民族 音乐의 流行化 문화현상 연구

崔明淑(최명숙) 한국중어중문학회 2015 中語中文學 Vol.60 No.-

Tibetan folk song is one of the magnificent tibetan folk literature, profound ideological and artistic high. tibet an ancient nation, a gritty nation, the tibetan people warm and cheerful, expansive and imaginative. They dance as partners, free to live, tibetan folk song cadence, rhyme Hezhe paste, attractive. tibetan music tones long, broad range, rhythm free. Gives us a fascinating, iQue feeling Every time hear high-pitched, loud and clear, crisp, pure Tibetan song, mind as if already wandering in the Qinghai-Tibet plateau. Extremely beautiful. As well as the Tibet fashion in 1990s, Tibetan folk singing style and unique characteristics are well known and recognized. which formed by the singers named Li N,Han Hong, Zhu Zheqin, Sa Dingding etc, who absorbed and transmitted the abundance fork song culture of Tibet in China. Since 60s of last century to today, tremendous changes have Tibetan folk songs. original from the original concert to now integrate with the world of Tibetan pop music can be said that the development of Tibetan folk song is fast. As the saying goes,"the nation is the worlds". China, with a vast territory and a great population, has various music charater in various section of it, which provides Chinese popular music with abundance materials and inspiration. Furthermore, the best way to supplement Chinese popular music works by using it by reference. on the base of it, various folk character is showed in Chinese popular music.

중국소수민족의 葬法과 生死觀에 미친 자연환경의 영향에 대한 연구 ― Silk Road와 Tea Road의 종교문화 이동경로를 중심으로

김용표 중국학연구회 2009 중국학연구 Vol.- No.49

中國少數民族集中分布于絲綢之路和茶馬古道地區: 維吾爾族、回族、蒙古族 等幾乎所有的北方少數民族都住在絲綢之路, 而藏族、納西族、白族、彛族等大部 分的南方少數民族集中居住于茶馬古道地區。値得注意的有三點: 第一, 這兩條路都 是外來宗敎文化的主要傳播路線。佛敎和伊斯蘭敎則經過絲綢之路傳至於中國, 然 後再經茶馬古道傳到西藏, 可知這兩條路持有宗敎傳播的跨文化性功能。第二, 絲綢 之路上的北方少數民族的觀念帶有較爲鬪爭性、排斥性, 相反地, 茶馬古道上的南方 少數民族則包容性比較强。第三, 這兩條路的自然環境剛好完全相反; 絲綢之路的自 然環境以砂漠爲主, 可謂‘開放的空間’; 茶馬古道則以高山峽谷爲主, 可以說是‘閉鎖 的空間’。這種自然環境上的特色, 很可能影響于兩地少數民族Paradigm的形成。本 文爲了證明此點, 抓住兩地少數民族的葬法予以比較, 從中考察他們的宇宙觀及生死 觀和自然環境之間的關係。

월方言(월방언) 어순의 특성과 -壯統語族(장동어족) 언어와의 유사관계 고찰

조은천 한국중국언어학회 2013 중국언어연구 Vol.0 No.48

在월方言裡可看的與普通話不同的詞序現象有以下五種: 一, 修飾語放在中心語的後面;二,狀語放在謂語的後面;三,雙賓語文中的間接賓語放在直接賓語的後面; 四, 動詞的重疊``BBA``型的存在;五,詞數``一``省略。這些월方言詞序的特色在裝統語族(南方的少數民族)的語言裏也可以看到。其特點爲:一,裝統語族的修飾語也放在中心語的後面: 二, 狀語也放在謂語的後面; 三,雙賓語文中的間接賓語放在直接賓語的後面;四,動詞的重疊``BBA``型的存在;五,數詞``一``的省略。我們可知在월方言中出現的與普通話不同的現象,是因爲收到裝統語族的影響的。월方言分布在中國的南部(大部分在廣東省和廣西省)而裝統語族的語言也分布在中國的南部(廣東省、廣西省、貴州省和雲南省等地),該兩個語言的地理上的位置非常接近, 因此這些語言互相收到對方語言的一些特點,而월方言可以具有與월話不同的自己固有的詞序特色。

白族說話〈望夫雲〉과 內地說話〈巫山神女〉비교 연구

중국인문학회 2007 中國人文科學 Vol.0 No.37