몽골과 한국 문화의 친연성을 두 나라 본풀이 자료에서 찾는 연구가 이루어졌다. 러시아 학자 차그두로푸(S.Sh. Chardurov)는 고조선본풀이를 넓은 의미의 ‘게세르’ 신화 범주에 귀속시켜 고조선이 몽골 유목문화의 주변부에 속하는 것처럼 해석했다. 양민종은 이 범주화에 따라 두 자료를 모두 문학작품으로 해석하고 문헌에 정착된 시기를 근거로 고조선본풀이가 더 선행한다는 주장을 펼쳤다. 이 두 논의는 문화의 동질성을 근거로 중심부와 주변부 또는 선후 관계를 밝힘으로써 문화의 우열을 포착하는 전파론적 종속주의에 빠질 가능성이 있다. 그러므로 두 자료의 동질성보다 이질성을 포착하여 제각기 독립적으로 발생했다는 사실을 밝힌다. 고조선본풀이는 건국시조의 행적과 국가의 기원을 있었던 사실에 기초하여 고증의 방법으로 서술됨으로써 사료적 성격이 두드러진다. 그러나 게세르는 구비전승되는 영웅서사시로서, 있어야 할 세계를 허구적 상상력으로 구술한 문학작품이다. 고조선본풀이가 ‘천부지모’ 사상을 토대로 정착형 농경문화를 반영하고 있는 반면에, 게세르는 ‘천모지부’ 사상을 토대로 이동형 유목문화를 반영하고 있다. 이러한 사실을 근거로 신비교주의 방법에 따라 ‘농경․유목문화 비교모형’을 설정하고 게세르와 고조선본풀이의 이질성을 집중적으로 분석해낸다. 한국과 몽골은 고대에 일정한 동질성을 유지했다고 추론되지만, 민족이동과 자연환경에 따른 생태학적 차이로 농경문화와 유목문화의 이질성을 지닌다. 따라서 두 자료의 갈래와 창작연대, 서사구조, 세계관, 천부지모, 종교적 관념, 생업의 양식 등이 모두 대립관계에 있다. 따라서 두 자료는 고대사의 동질성보다 현실적인 문화의 이질성을 더 잘 보여주는 자료일 뿐 아니라, 서로 독립적으로 발생한 것이라 할 수 있다. 왜냐하면 자료의 성격이 전혀 다를 뿐 아니라, 서로 영향을 주고받았다고 할 특별한 단서가 없기 때문이다. 따라서 양국의 두 문화가 지닌 동질성을 근거로 전파론을 펼 것이 아니라, 오히려 이질성을 근거로 다른 문화에 대한 호기심과 동경으로 서로 교류하며 조화롭게 어울리는 것이 더 바람직하다. 화이부동(和而不同)의 상생논리나 이통합일(二統合一)의 통일 논리는 모두 이질성을 근거로 한 창조적 관계를 뜻하는데, 이러한 세계관은 이미 고조선본풀이에 잘 드러나 있다. 환웅이 천상세계와 전혀 다른 인간세상을 동경하고 홍익인간 이념을 추구한 사실이나, 곰족과 범족이 환웅족을 찾아와 그 문화를 익히려고 쑥과 마늘을 먹은 사실들은 모두 동질성이 아니라 이질성에 대한 관심과 호기심에서 비롯된 모험적 행위이다. 그러므로 한몽관계의 접점도 동질성이 아니라 이질성에서 찾아야 생산적 미래 관계로 발전할 수 있다.

A study on finding affinity between Mongolian and Korean cultures through Bonpuri data of two countries was conducted. S.Sh. Chardurov, a Russian scholar, included Gojoseon Bonpuri myth within the category of Geser myth and interpreted that Gojoseon belongs to the periphery of Mongolian nomadic culture. Minjong Yang interpreted both data as literary works and argued that Gojoseon Bonpuri takes precedence over Geser based on the settlement time written in literature. These two arguments could fall into diffusionistic dependency of capturing cultural superiority by finding center and periphery or pre and post relationship based on cultural heterogeneity. Thus, this study focused on heterogeneity of two data than homogeneity and revealed that each has been occurred independently. A historical characteristic stands out in Gojoseon Bonpuri as it is described through historical research based on traces of the founder of a country and the origin of state. However, Geser is a heroic epic that is transmitted orally and it is also a literary work that described a world through fictional imagination. Gojoseon Bonpuri reflects settling farming culture based on an idea of ‘the father is the heaven and the mother is the earth’, whereas Geser reflects moving nomadic culture based on an idea of ‘the mother is the heaven and the father is the earth’. Based on these facts, the study establishes a ‘comparison model of farming․nomadic cultures’ with a method of new comparativism and intensively analyzes heterogeneity between Geser and Gojoseon Bonpuri. It is assumed that Korea and Mongolia maintained certain homogeneity in ancient times, but they have heterogeneity of farming culture and nomadic culture due to ecological differences coming from racial migration and natural environments. Offshoot, era of creation, narrative structure, outlook on the world, religious idea, occupation style and so on are all in antagonistic relationship. Two data are more of showing heterogeneity of realistic culture than homogeneity of ancient history, and they have occurred independently. It is because both have completely different natures and there is no clue that these two have influenced each other. Therefore it is more desirable to interact and associate with each other through curiosity and respect for each other’s culture based on heterogeneity rather than spreading diffusionism on homogeneity of cultures of two countries. Logic of coexistence based on being friendly but righteous or logic of unity based on unification of two systems means a single creative relationship based on heterogeneity. These views of the world are well revealed in Gojoseon Bonpuri. The fact that Hwanwoong longed for the human world that is completely different from the heaven and sought for humanitarianism, and the fact that bears and tigers came to Hwanwoong to learn about human culture and ate mugworts and garlics are adventurous acts originated from interest and curiosity about heterogeneity, not homogeneity. Thus, the contact point of Korea-Mongolia relationship should be found in heterogeneity than homogeneity in order to develop into a productive future relationship.

A study on finding affinity between Mongolian and Korean cultures through Bonpuri data of two countries was conducted. S.Sh. Chardurov, a Russian scholar, included Gojoseon Bonpuri myth within the category of Geser myth and interpreted that Gojoseon belongs to the periphery of Mongolian nomadic culture. Minjong Yang interpreted both data as literary works and argued that Gojoseon Bonpuri takes precedence over Geser based on the settlement time written in literature. These two arguments could fall into diffusionistic dependency of capturing cultural superiority by finding center and periphery or pre and post relationship based on cultural heterogeneity. Thus, this study focused on heterogeneity of two data than homogeneity and revealed that each has been occurred independently. A historical characteristic stands out in Gojoseon Bonpuri as it is described through historical research based on traces of the founder of a country and the origin of state. However, Geser is a heroic epic that is transmitted orally and it is also a literary work that described a world through fictional imagination. Gojoseon Bonpuri reflects settling farming culture based on an idea of ‘the father is the heaven and the mother is the earth’, whereas Geser reflects moving nomadic culture based on an idea of ‘the mother is the heaven and the father is the earth’. Based on these facts, the study establishes a ‘comparison model of farming․nomadic cultures’ with a method of new comparativism and intensively analyzes heterogeneity between Geser and Gojoseon Bonpuri. It is assumed that Korea and Mongolia maintained certain homogeneity in ancient times, but they have heterogeneity of farming culture and nomadic culture due to ecological differences coming from racial migration and natural environments. Offshoot, era of creation, narrative structure, outlook on the world, religious idea, occupation style and so on are all in antagonistic relationship. Two data are more of showing heterogeneity of realistic culture than homogeneity of ancient history, and they have occurred independently. It is because both have completely different natures and there is no clue that these two have influenced each other. Therefore it is more desirable to interact and associate with each other through curiosity and respect for each other’s culture based on heterogeneity rather than spreading diffusionism on homogeneity of cultures of two countries. Logic of coexistence based on being friendly but righteous or logic of unity based on unification of two systems means a single creative relationship based on heterogeneity. These views of the world are well revealed in Gojoseon Bonpuri. The fact that Hwanwoong longed for the human world that is completely different from the heaven and sought for humanitarianism, and the fact that bears and tigers came to Hwanwoong to learn about human culture and ate mugworts and garlics are adventurous acts originated from interest and curiosity about heterogeneity, not homogeneity. Thus, the contact point of Korea-Mongolia relationship should be found in heterogeneity than homogeneity in order to develop into a productive future relationship.

Gojoseon Bonpuri, Geser, new comparativism, comparison model, difference, heterogeneity, Korea-Mongolia relationship