몽골 게세르칸 영웅신화의 구비본 계보와 전승 양상― 내몽골 바아린, 자로오드 지역 전승 현장을 중심으로 ―

Abstract

This paper explores the mythical driving force of Mongolian heroic epic which shows dynamic survival power even in the long tradition process by exploring the text that can be called the prototype of the Geser khan story and paying attention to its narrative performing field. Among the various tradition types of the Geser heroic epic(tuuli, tuul'), a representative northern heroic myth known in the Mongolian region and in vast areas, the site of the Geser, The folklore data of Geser myth and the characteristics of the tradition. Mongolian traditions of the geser are traditionally handed down from the geographical legend of the geser, and the belief of geser temple and the traditions of performing by specialist geserchi, We examined the transmission patterns in the Jaruud(扎魯特旗) area and the Barin(巴林右旗) area. These regions have a strong mythical belief that stories alone have extraordinary powers. By interrogating a more intimate and detailed narrative such as a legend of geographical names to the climatic environment of this region, the story gained public sympathy for the myth at the site of the transmission. Meanwhile, Geserchi responded sensitively to the demands of the masses at the scene of the epic reenactment. The openness of this Mongolian heroic epic has been mixed with genre and genre, region and region, and various elements that have a variation in the times, and have brought the story of the new version to life. The bundles of stories that seemed to patch the existing ones more intensify the identity of the Mongolian epic genre, while at the same time defining the genealogy of each epic. The genealogical tradition of the Geser khan myth that is handed down in the Inner Mongolia region can be divided into the Geserchi genealogy in the Barin region by Zimbazamts and the Geserchi genealogy in the East Mongolia region (Jaruud et al.) by Luvsan. There are many types of Mongolian oral literature in Geser mythology of Mongolia, and ‘various cultures’ are accumulated according to the age. Especially Geser faith has survived a lot of crises such as the huge religion called Buddhism, the Chinese hero of Guandi, the China’s Cultural Revolution in Inner Mongolia region, and the socialist revolution in Mongolia area. The driving force behind this survival is eventually the mythical flexibility of the Geser story and the Geser divine. I confirmed the double belief that the envelope is accepted by the survival strategy of the story, but the mythical nature by the Mongolian nomad in their epic tradition. The dual recognition of the Geser epic tradition in Inner Mongolia where the story of mutual sympathy and common literature of the Mongolian culture and the unique local cultural heritage can be enjoyed freely can be regarded as ‘local cultural contents’. It can be said that the desire for development and tradition is closely linked. The epic tradition of Inner Mongolia, based on the openness of flexible nomadic cultures in new genres and mediums, will be a driving force in the constant re-creation of original local cultural contents through a fantastic combination of sacred, attractive nature and spectacular stories.