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논문검색은 역시 페이퍼서치

러시아어문학연구논집검색

Russian Language and Literature


  • - 주제 : 어문학분야 > 노어노문
  • - 성격 : 학술지
  • - 간기: 계간
  • - 국내 등재 : KCI 등재
  • - 해외 등재 : -
  • - ISSN : 1229-1188
  • - 간행물명 변경 사항 :
논문제목
수록 범위 : 66권 0호 (2019)

고골과 동슬라브 신화 - 「이반 쿠팔라 전야」를 중심으로

이기주
6,100
초록보기
This paper studies how Eastern Slavic mythology is reflected in “The Eve of Ivan Kupala”. The various motifs of Eastern Slavic mythology from end of 18th century to early 19th century appear in literature in various ways. Nikolai Gogol also reflects Eastern Slavic mythology in his works. Myths related to Kupalo, the protagonist in Kupala Night are closely connected to the works of Nikolai Gogol, gaining a new aesthetic function to act as artistic text. Kupala is connected to Petro, Kostroma to Pidorka, and Shirin to Vasavruk. The myth of the bracken flower, which is told that it blossoms on the eve of Kupala Night, is depicted in a lively manner in the literature. In addition, the belief in the myth that snapping the bracken flower brings treasure is connected to Russian religious and political beliefs, foretelling the destruction of Petro. The treasure obtained by owning the bracken flower, or klad, has also been passed down in various ways in the Eastern Slavic mythology. Nikolai Gogol allocates different materials on klad throughout his literature, describing the process of Petro finding the treasure in a more exciting manner. Through Pidorka’s brother Ivasi, Gogol follows the Eastern Slavic motif that only the one with a pure soul can win the treasure. In addition, as Gogol’s religious and moral perspective on gold and silver treasures was negative, Ivasi’s death was inevitable. Adding religious meaning to the names of the characters in Gogol’s work seems to be to add Russia’s religious and political view on Eastern Slavic mythology. Ivasi is connected to Ivan, Pidorka to Pedora, and Petro to Peter. Gogol selected the religious meaning and the relationship among Ivan, Peter, and Pedora as the main theme of The Eve of Ivan Kupala and gained a new literary meaning by combining the characters of Eastern Slavic mythology with various motifs.
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This paper aims to explore how to understand prose works of Victoria Tokareva which treat common people and their daily lives in the comprehensive and complicated changes of the whole field of literature in the 1970s and the following period of the ‘Perestroika’ and ‘Glasnost.’ Here it will be explained how the creative world of Victoria Tokareva with its unique aesthetic insights would unite into the stream of, so called, “the alternative literature” (другая литература) and form one of the important layers of the Russian woman literature. Under this theme, this research will focus on the analysis of such works like День без вранья, О том, чего не было, Антон, надени сапоги and Вместо меня.
6,200
초록보기
This paper examines the affinities and cultural cognates between Slavs and Indo-Aryans from a perspective of Slavic mythology, comparative linguistics, and comparative cultural studies, etc. Of Proto-Indo-European Language Family, Slavic group belongs to the Satem Language group like Indo-Iranian(>Indo-Aryan, Iranian, Nuristani) group. For this reason, there turned out to be many linguistic evidences and cognates that Slavic and Indo-Aryan languages can share in common. Apart from biological DNA analysis that Indo-Aryans are close to Slavs in DNA types, there should be the three factors to support that Slavs and Aryans had contacted a long time before and that moreover, they still have a variety of cognates in languages and cultures, especially, in mythology, too. First, this study takes an exemplary of mythological comparisons with Slavic and Indo-Aryan gods' names, their origins, and their symbols. Secondly, linguistic analysis to compare the two languages is the best way to prove the connections between Slavic and Aryan cultural cognates. Lastly, this research investigates many cultural cognates of living culture and cults, which still remain without being extinct both in Slavs and in Indo-Aryans.

고대러시아어 시제 체계 변화의 통사적 결과

정하경
7,300
초록보기
This paper argues that the early loss of old synthetic past tenses such as aorist and imperfect in Old Russian resulted in various syntactic properties of the East Slavic languages, which have not been linked to the tense system change in the literature. I analyze the loss of synthetic past tenses as reflecting tense feature weakening in T0, which is directly related to the lack of V-to-T movement and verb-adjacent clitics in Old Russian. There also arose an ambiguity in terms of the interpretability of agreement features in the be-auxiliary in the old perfect tense, due to the loss of the synthetic past tenses. This ambiguity triggered a subject reanalysis of the be-auxiliary on the model of the surface string in third person perfect tense, in which the be-auxiliary was always null. The be-auxiliary-as-subject was lost as a result of the competition with strong subject pronouns. I identify the subject reanalysis of the be-auxiliary as the loss of referential null subjects. Thus, the tense system change is indirectly responsible for the loss of the be-auxiliary and referential null subjects. Cross-linguistic evidence also supports this conclusion: Bulgarian still uses old synthetic past tenses and also maintains verb raising to T0, verb-adjacent clitics, the be-auxiliary, and null subjects. Polish and Czech, which lost aorist about 300 years later than Russian, do not have verb raising and verb-adjacent clitics that are directly related to the tense feature, but maintains those syntactic features that are indirectly related to T0, i.e., the be-auxiliary and null subjects.
6,500
초록보기
Various Turkic ethnonyms can be found in Russian literature, and the most frequent of them are 'Polovets' and 'Tatar'. The term 'Poloeves' was mainly used in Russia, and the name 'Kipchak' was used in the East and 'Cuman' in Western Europe. The original name of this Turk tribe can be related to 'Sir'. They have started appearing under the name 'Kipchak' in the mid-8th century. The 'Polovets' used in Russia to refer to them was a metaphorical expression based on their appearance, especially their hair color. ‘Kipchak’, ‘Cuman' and 'Polovets' were widely known until the early 13th century to the extent that they were used as a common term for all nomadic tribes in the Eurasian Plains in each region. But with the rise of the Mongol Empire, these terms disappeared into the mists of history, and the new term emerging on the world stage, replacing these terms, was 'Tatar'. The spread and the expansion of concept of the term 'Tatar' occurred extensively in China, Russia and Europe. In Asia, China's role is clear. In China, which was the first to meet the Tatars and had close contact with them, the extension of the term has expanded and it has developed to a derogatory name, and this usage has spread through China to the Muslim world and to other countries in the East. In Europe, the interaction between Russia and Western Europe is found. As 'tatar' was widely used in Russia, which was the first to collide with the Mongols and was ruled by the Mongol Empire for the longest time, the usage of the term has gone to Europe to contribute to the spread of 'tartar', and vice versa the trend of 'tartar' in Europe has affected the diffusion of Russian 'tatar'.
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One of the most important achievements Benjamin has gained from his trip to Russia was his motivation to develop the ideas vis-a-vis cinema onward. The Russian experience here does not refer to the very films Benjamin had seen during his stay in Moscow. It designates some key features of “the cinematic” as media, including cultural and political conditions that make it possible. This paper attempts to reassess W. Benjamin’s Moscow Diary in terms of reflection on cinematic media, elucidating his two months stay in Moscow as a special kind of “cinematic” experience. While pointing out some characteristic moments when Benjamin succeeded in capturing certain typical insights related to cinematic sensations from a series of concrete sensory stimuli received in Moscow (for example, tactile sensation while riding in tram and sleigh), we will try to sketch the contour of his thinking on cinema in a way that he had reconstructed these insights from Moscow in various different contexts of works he wrote after Moscow. In the course of the analysis we will see how the new mechanism of “optical unconscious” and “body-space (Leibraum)” in the name of “new barbarism” were evolving into the concepts of “collective innervation” or “reception in distraction” in his famous essays on media in 1930s.
7,700
초록보기
The Korean society is very rapidly changing into a multi-cultural society. Nowadays, the number of migrants living in Korean society more 2.3 million(4.6% of the nation’s population), and analysts say that it will be increased nearly 5.8% of the population by 2021. Moreover, marriage migrant women from Russia, CIS and Mongolia in South Korea accounted for 3.8% of total marriage migrants 4.6% involving female foreigners in March of 2019. So this study is so important to consider the lack of informations and research on Russian, CIS and Mongolian migrant women in the Republic of Korea. The study shows that recently women’s migration from Russia, CIS and Mongolia also was increased. But our multi-cultural policy just focused on marriage migrant women from Asian countries, and it has been based on Korean patriarchy and assimilation ideology in Korea, even if migrant women were hoping to get their equal human rights as Korean citizens. So the researcher carried out the survey about the socio-cultural adaptation and the human rights situation as qualitative research, with in-depth interviews of migrant women from Russia, CIS and Mongolia plus their migrant women’s rights experts. We should make the new framework of multi-cultural policy to assure their human rights, citizenship and gender equality.
7,100
초록보기
Это статья, с точки зрения того, что церковный вопрос был государственным и социальным вопросом, посвящена анализу восприятия, позиции и роли православного духовенства в вопросах церковной реформы в ходе революции 1905 года и революции 1917 года. Для этого автор проанализировал «Отзывы епархиальных архиереев по вопросу о церковной реформе», написанные в 1905-1906 годах во главе с епархиальными епископами. «Отзывы» содержали много конкретных предложений по реформированию церкви, таких как реформа системы церковного управления, восстановление прихода и участие духовенства в общественной жизни. Требование реформы было сверху. Тем не менее, царь Николай II отклонил просьбу духовенства. Так как, в то время церковный вопрос был государственным и социальным вопросом. Церковь, которая долгое время политически и экономически была зависима от государства, никогда не могла решать самостоятельно. В революции 1917 г. требование церковной реформы было активными снизу. В отличие от того, что приход не сыграл главную роль в написании «Отзывов» во время революции 1905 года, весной и летом 1917 года роль и влияние прихода(причта и мирян), как ‘приходская революция’, были очень заметны. Его роль и влияние были через различные церковные форумы, в которых они принимали активное участие. Если епархиальные епископы были главными действующими лицами реформаторского движения в Русской православной церкви во время революции 1905 года, то во время революции 1917 года причт и миряне прихода были главными действующими лицами реформаторского движения. Таким образом, на волне двух революций Русская православная церковь не могла молчать и хотела «свободы в церкви».

아르싸흐 공화국의 언어상황 연구

정경택
6,500
초록보기
The Nagorno-Karabakh region, which belonged to Azerbaijan SSR during the Soviet period declared its independence as the Republic of Artsakh in 1991. Currently, the region is internationally regarded as Azerbaijani territory, but in reality it is a part of Armenia. Therefore, Armenian language policies are applied, and Armenian language is defined as a state language. Even though the Azerbaijani population of Nagorno-Karabakh and the number of Azerbaijani speakers have increased during the Soviet period, the Armenians have not learned and used Azerbaijani language. This becomes the basis for Russian language to maintain its solid position as a lingua franca in the Nagorno-Karabakh region. Also, Russian language is a required subject for all Artsakh’s higher education institutions, secondary and general education institutions just like in Armenia. It is because the Azerbaijan war from 1991 to 1994 was virtually supported by Russia, and Armenia recognized Russia as its most important volunteer and protector. In the Republic of Armenia, Russian is regarded as a language of communication among ethnic minorities, and the use of Russian language continues to be active.

1920년대 소비에트 문화 주체로서 대중독자의 문제

최진희
7,100
초록보기
В данной работе эмпирически проанализированы материалы об опросе читеталей, читательских конференции, вечерах рабочей критики и записках чтения крестьян в качестве исходных данных, чтобы изучить понимание и требования массового читателя как субьекта советской культуры. В результате массовый читатель в 1920-х годах предпочитают классическую литературу, а не современную, и они ценят использование ясного и чистого русского языка, отражающего жизнь реальности, но избегая чрезмерно повторяющихся тем (гражданская война). Можно сказать, что они предпочитают литературу, которая может влиять на людей. Эстетические вкусы массовых читателей были особенно консервативными, особенно с ясным выражением и простым языком. В 1920-х годах массовый читатель создавал идентичность в качестве культурного субъекта в советской литературе на основе опыта участии в новой литературе. Но в начале 30-х годов массовый читатель теряет возможность использовать свою роль и способность как субъект советской культуры. Сталинский процесс культурного объединения в социалистический реализм, утвержденный в 1934 году, был сосредоточен на управлении и руководстве массами как советских культурных реципиентов, а не на понимании масс как субъектов. В результате массовый читатель был маргинализирован в советской литературе.
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