야쿠트의 현대화된 전통혼례에 관한 상징인류학적 이해 : 빅터 터너의 코뮤니타스를 중심으로
Understanding of the Yakut’s Traditional Wedding from the Viewpoint of the Symbolic Anthropology: Focusing on Victor Turner’s Communitas
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The purpose of this article is to analyze the Yakut’s traditional wedding from the perspective of ritual theory of Victor Turner. Turner deepened the results of Van Gennep’s research so called ‘rites de passage’. It is the ceremony that emerges in important existential situations such as the change of environment, the change of groups including, or the change of living space. It consists of three courses: separation, transition, and aggregation. Among these courses, the transition happens spatially in marginal areas, but temporally in niches between one situation and another. Turner explains it using the term liminality. Individuals or groups put in liminal conditions are invisible beings, ambiguous half and half beings, and, therefore, anonymously in the presence of niches. This niche is, to the Yakuts, the other world. Turner’s main contribution is to clarify the characteristics of the transitional stage with the terms of ‘liminality’ and ‘communitas’. Communitas represents a certain situation standing on a doorsill (limen), prohibited in ordinary life. In other words, communitas means an extraordinary situation outside the everyday life. It is a holy, and even creative moment in a sense. Therefore, we may see the hidden device, ‘the way to the other world’ in Yakut’s traditional wedding, and finally we may also regard the wedding not as a simple transient event, but as an ongoing process. This can go far beyond the horizon of the hermeneutics of the rite of passage by reviewing symbolic anthropology of Turner over endangered Russian ethnic minority’s traditional wedding ceremony.
Abstract
The purpose of this article is to analyze the Yakut’s traditional wedding from the perspective of ritual theory of Victor Turner. Turner deepened the results of Van Gennep’s research so called ‘rites de passage’. It is the ceremony that emerges in important existential situations such as the change of environment, the change of groups including, or the change of living space. It consists of three courses: separation, transition, and aggregation. Among these courses, the transition happens spatially in marginal areas, but temporally in niches between one situation and another. Turner explains it using the term liminality. Individuals or groups put in liminal conditions are invisible beings, ambiguous half and half beings, and, therefore, anonymously in the presence of niches. This niche is, to the Yakuts, the other world. Turner’s main contribution is to clarify the characteristics of the transitional stage with the terms of ‘liminality’ and ‘communitas’. Communitas represents a certain situation standing on a doorsill (limen), prohibited in ordinary life. In other words, communitas means an extraordinary situation outside the everyday life. It is a holy, and even creative moment in a sense. Therefore, we may see the hidden device, ‘the way to the other world’ in Yakut’s traditional wedding, and finally we may also regard the wedding not as a simple transient event, but as an ongoing process. This can go far beyond the horizon of the hermeneutics of the rite of passage by reviewing symbolic anthropology of Turner over endangered Russian ethnic minority’s traditional wedding ceremony.
참고문헌 (25)
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