·Î±×ÀÎ | óÀ½À¸·Î | ±â»çÀÔ·Â | ¸®Æ÷ÅÍ(¼±±³±âÀÚ) °¡ÀÔ | KCM Ȩ
 
   Æ¯º°È£ 12È£ ¹ÙÀÌºí ¿þÀÌ [05-08]
   Á¦375È£ [05-07]
   Á¦374È£ [10-30]
¼Óº¸(±ä±Þ±âµµÁ¦¸ñ)
¼±±³ÇöÀå
¼±±³¼Ò½Ä
¼±±³´Üü
Ǫ¸¥¼¶¼±±³Á¤º¸
AFMI
±³°è, ¹®È­
¿ÀÇǴϾð
¸ñȸ, ½ÅÇÐ
û³â, ´ëÇлý
±âȹ, ƯÁý
Æ÷Åä/µ¿¿µ»ó
ÇØ¿ÜÇÑÀα³È¸
¼±±³ÇÐÀÚ·á
 ³í¹®
 °­ÀǾÈ
 ¼±±³¿ª»çÀι°
ÇØ¿ÜÀϹÝ
Çѱ¹ÀϹÝ
ÁÖ¾Ó±³È¸
¹Ì¼Ç¸Å°ÅÁøÀ» ¸¸µå´Â »ç¶÷µé...
facebook ¹Ì¼Ç¸Å°ÅÁø ÆíÁýȸÀÇ
¼½¼Ç ¼±±³ÇÐÀÚ·á > µî·ÏÀÏ 2012-06-21
ÀÛ¼ºÀÚ ¹Ú½Â³² (snpark)
¿Ö ¾ÆÇÁ¸®Ä« »ç¶÷µéÀº ±×Àú ºóµÕ°Å¸®¸ç ½Ã°£À» ³¶ºñÇÒ±î? (Why do Africans waste their time by just sitting down idle?)
°­º´±Ç ¼±±³»ç (AIM Korea Director)
°­º´±Ç ¼±±³»ç

Á¾±³¶õ Á¤ÀÇÇϱ⠽±Áö ¾ÊÀº ¸»Àε¥ ¾ÆÇÁ¸®Ä« Á¾±³¿¡ ´ëÇؼ­ Á¤ÀÇÇϱâ¶õ ´õ¿í ¾î·Æ´Ù. ±× ÀÌÀ¯´Â ¾ÆÇÁ¸®Ä« Á¾±³´Â ±× ½ÉÃþ¿¡ ÀÚ¸®ÇÑ Á¸Àç·ÐÀû Çö»ó ¶§¹®ÀÌ´Ù. »ç¶÷Àº Á¾±³Àû Á¸Àç·Î »ì°í ÀÖ´Ù. »ç¶÷µéÀÇ À̸§ÀÌ Á¾±³Àû Àǹ̸¦ ´ã°í ÀÖ°í, ÁÖº¯¿¡ Èð¾îÁø ¹ÙÀ­µ¹ ¸¶Àúµµ ¹«ÀǹÌÇÑ °ÍÀÌ ¾Æ´Ï±â ¶§¹®ÀÌ´Ù. ºÏ ¼Ò¸®µµ Á¾±³Àû Àǹ̸¦ °¡Áö¸ç, ÀϽÄÀº ´Ù°¡¿Ã Àç³­¿¡ ´ëÇÑ °æ°í·Î ¹Þ¾Æ µéÀδÙ. ÀÌ°°ÀÌ ¸ðµç Á¸Àç°¡ ¾ÆÇÁ¸®Ä« »ç¶÷µé¿¡°Ô´Â Á¾±³Àû Çö»óÀ̶ó´Â °ÍÀÌ´Ù. ¾ÆÇÁ¸®Ä«ÀÎÀÇ Á¾±³¸¦ ÀÌÇØÇϱâ À§Çؼ­´Â Á¸Àç·ÐÀ» ¤°í ³Ñ¾î°¡¾ß¸¸ ÇÑ´Ù. Mbiti´Â ÀÌ°ÍÀ» ´Ù¼¸ °¡Áö ¿µ¿ªÀ¸·Î ³ª´©°í ÀÖ´Ù.

1. ½Å: âÁ¶ÀÇ ±Ã±ØÀûÀÎ ¼³¸í, Àΰ£°ú ¸¸¹°À» À¯Áö Á¸¼Ó½ÃÅ´
2. ¿µ: Àΰ£º¸´Ù ÃÊ¿ùÀûÀÎ Á¸Àçµé, ¿À·¡ Àü Á×Àº ÀÚµéÀÇ ¿µÈ¥
3. Àΰ£: »ì¾ÆÀÖ´Â ÀÚµé°ú ¾ÕÀ¸·Î ž ÀÚµé
4. µ¿¹°°ú ½Ä¹°: ¸ðµç »ì¾ÆÀÖ´Â »ý¹°µé
5. Çö»ó°ú »ç¹°µé: ¹«»ý¹°µé

½ÅÀº ±Ù¿øÀÌ°í Àΰ£À» À¯Áö Á¸¼Ó½ÃÅ°´Â ÀÚÀÌ´Ù. ¿µµéÀº Àΰ£ÀÇ ±Ã±ØÀ» ¼³¸íÇØÁØ´Ù. Àΰ£Àº ÀÌ Á¸Àç·ÐÀÇ Áß½ÉÀÌ´Ù. µ¿½Ä¹°°ú ÀÚ¿¬ Çö»ó°ú »ç¹°Àº Àΰ£ÀÌ »ì¾Æ°¡´Â ȯ°æÀ» ±¸¼ºÇÏ°í Àΰ£ÀÌ »ýÁ¸ÇÒ ¼ö ÀÖ´Â ±Ù°Å¸¦ ¸¶·ÃÇÑ´Ù. Àΰ£Àº À̵é°ú ½Åºñ·Î¿î °ü·Ã¼ºÀ» ¸Î°í ÀÖ´Ù. ¿©±â ´Ù¼¸ °¡Áö ¿Ü¿¡µµ Àüü ¿ìÁÖ ¾È¿¡ Æí¸¸ÇÏ°Ô ÀÛ¿ëÇÏ´Â Èû ȤÀº ±â¿îÀÌ Á¸ÀçÇÑ´Ù. ½ÅÀº ±Ù¿øÀ̱⿡ ÀÌ ÈûÀÇ ±Ã±ØÀû ÅëÄ¡ÀÚÀÌ´Ù. ±×·¯³ª ¿µµéµµ ÀÌ ÈûÀ» ¾î´À Á¤µµ »ç¿ëÇÒ ¼ö ÀÖ´Ù. ¼Ò¼öÀÇ ¸î »ç¶÷µé - ÁÖ¼ú»ç, ºñ¸¦ ³»¸®°Ô ÇÏ´Â ÀÚ, ¹«´çµéÀº ÀÌ ÈûÀ» ¾²°Å³ª Á¶Á¾ÇÒ ¼ö ÀÖ´Â Áö½Ä°ú ÈûÀ» °®°í ÀÖ´Ù. ¾î¶»°Ô ÀÌ °°Àº Á¸Àç·ÐÀÌ Á¾±³Àû ü°è¿Í ¾î¿ì·¯Áö´ÂÁö ¾Ë±â À§Çؼ­ ½Ã°£ °³³äÀ» ÀÌÇØÇÏ´Â °ÍÀÌ ¸Å¿ì Áß¿äÇÏ´Ù. ½Ã°£°³³äÀÌ ¾ÆÇÁ¸®Ä«»ç¶÷ÀÇ Àü¹ÝÀûÀÎ »ýÈ° ¹æ½Ä°ú ±Ô¹ü, ŵµ, ½Å¾ÓÀ» ¼³¸íÇØ ÁØ´Ù.

½ÇÁ¦½Ã°£°ú °¡´ÉÇÑ ½Ã°£
¾ÆÇÁ¸®Ä« »ç¶÷µé¿¡°Ô À־ ½Ã°£À̶õ ´Ü¼øÈ÷ ÀϾ »ç°ÇÀÇ Á¶ÇÕÀÏ »ÓÀÌ´Ù. ÀϾÁö ¾ÊÀº ÀÏÀº ¡®¹«½Ã°£¡¯ ¿µ¿ª¿¡ ÀÖ°Ô µÈ´Ù. È®½ÇÇÏ°Ô ÀϾ ÀÏÀº °¡´ÉÇÑ ½Ã°£ ¿µ¿ª¿¡ ÀÖ´Ù. ¹Ì·¡°¡ Á¸ÀçÇÏÁö ¾Ê´Â °ÍÀº Çö½Ç¿¡¼­ ÀνÄÇÒ ¼ö ¾ø±â ¶§¹®ÀÌ´Ù. Áö±Ý ÀϾ°í ÀÖ´Â ÀÏÀº ¹Ì·¡¸¦ ¿­¾î°¡°í ÀÖ´Â ÁßÀÎ °ÍÀÌ´Ù. ±×·¯³ª ÀÏ´Ü ÇÑ »ç°ÇÀÌ ÀϾ¸é ±×°ÍÀº ´õ ÀÌ»ó ¹Ì·¡°¡ ¾Æ´Ï°í ÇöÀç¿Í °ú°Å°¡ µÇ´Â °ÍÀÌ´Ù. ±×·¯¹Ç·Î ½ÇÁ¦ ½Ã°£Àº Áö±Ý ½ÃÁ¡ÀÎ ÇöÀç¿Í °ú°ÅÀÎ °ÍÀÌ´Ù. ¾î¶² ¸é¿¡¼­ ½Ã°£Àº ¾ÕÀ¸·Î ³ª°¡±âº¸´Ù µÚ·Î ¿òÁ÷ÀδÙ.

½Ã°£ Àνİú ¿ª»ç
¾ÆÇÁ¸®Ä« »ç¶÷µéÀÌ ¡®½Ã°£¡¯À» »ý°¢ÇÒ ¶§, ±× ½Ã°£°ú °ü·ÃµÈ ƯÁ¤ÇÑ ÇÑ »ç°ÇÀ» ¿¬»óÇÑ´Ù. ¾ÆÇÁ¸®Ä« ÀüÅë»çȸ¿¡´Â ¼ýÀÚ·Î µÈ ´Þ·ÂÀÌ ¾ø´Ù. ¸¸ÀÏ ´Þ·ÂÀÌ ÀÖ´Ù¸é ªÀº ±â°£À¸·Î ¸¸µé¾îÁø ´Þ·ÂÀÏ °ÍÀÌ´Ù. ¾ÆÇÁ¸®Ä«ÀεéÀº ¼ýÀÚ·Î µÈ ´Þ·Â ´ë½Å »óÈ£ °ü°è¼ºÀ» ÀνÄÇÏ´Â Çö»ó ´Þ·ÂÀ» °®°í ÀÖ´Â °ÍÀÌ´Ù. ÀÏ, ¿ù, ³â, ÇÑ »ç¶÷ÀÇ ÀÏ»ý, Àΰ£¿ª»ç´Â ¸ðµÎ °¢°¢ÀÇ Æ¯Á¤ÇÑ »ç°Ç¿¡ µû¶ó ³ª´¶´Ù. ¿¹¸¦ µé¾î ÇØ°¡ µ¸´Â °ÍÀº ÇÑ »ç°ÇÀÌ´Ù. ÇØ°¡ ¶ß´Â ÇÑ ±×°ÍÀÌ ¿ÀÀü 5½Ã, 7½Ãµç »ó°üÇÒ ¹Ù°¡ ¾Æ´Ñ °ÍÀÌ´Ù. ½Ã°£Àº ÇÑ »ç°ÇÀÇ ½ÃÁ¡¿¡ Àǹ̰¡ Àֱ⿡ ¼ýÀÚÀû ¼ø°£¿¡ ÀÖ´Â °ÍÀÌ ¾Æ´Ï´Ù. ¼­±¸ »çȸ¿¡¼­ ¡®½Ã°£¡¯Àº »ç¿ëÇÏ°í ¸Å¸ÅÇÒ ¼öµµ ÀÖ´Ù. ±×·¯³ª ÀüÅëÀûÀÎ ¾ÆÇÁ¸®Ä«ÀÎÀÇ »î¿¡¼­ ¡®½Ã°£¡¯À̶õ ¸¸µé¾îÁö°í »ý»êµÇ´Â °ÍÀÌ´Ù. ¿ÜºÎ»ç¶÷µéÀÌ ¾ÆÇÁ¸®Ä« »ç¶÷µéÀÌ ¾Æ¹«°Íµµ ÇÏÁö ¾Ê°í ±×³É ¾É¾Æ ÀÖ´Â °ÍÀ» º¸¸é ÈçÈ÷µé ¡°ÀÌ »ç¶÷µéÀº ±×Àú ¾É¾Æ¼­ ºóµÕ°Å¸®¸ç ½Ã°£À» ³¶ºñÇÑ´Ù!¡±°í ¸»ÇÑ´Ù. ±×·¯³ª ±×µéÀº ½Ã°£À» ³¶ºñÇÏ´Â °ÍÀÌ ¾Æ´Ï´Ù. ±×µéÀº ½Ã°£À» ±â´Ù¸®°í Àְųª ½Ã°£À» ¡°»ý»ê¡±ÇÏ°í ÀÖ´Â °ÍÀÌ´Ù.

¿©·¯ °¡Áö ¾ÆÇÁ¸®Ä« Á¾±³ÀÇ °ü³ä°ú ÀǽÄÀº ±Ùº»ÀûÀ¸·Î ÀÌ °°Àº ½Ã°£°³³ä°ú Á÷°áµÇ¾î ÀÖ´Ù. ÀüÅëÀûÀÎ »ýÈ°¿¡¼­ ¡®ÇϷ硯´Â ¶Ñ·ÇÇÑ »ç°Ç¿¡ µû¶ó ÀνĵȴÙ. ¿¹¸¦ µé¾î ¼Ò¶¼¸¦ °¡Àå Áß¿äÇÏ°Ô ¿©±â´Â ¿ì°£´ÙÀÇ ¾Ó²Ã·¹ Á·Àº ¼Ò¶¼¿Í °ü·ÃµÈ »ç°Ç¿¡ µû¶ó ÇÑ ¡®³¯¡¯À» ÀνÄÇÑ´Ù. ¿ÀÀü 6½Ã Á¥ Â¥´Â ½Ã°£, 12½Ã ½¬´Â ½Ã°£, 1½Ã ¹°±å´Â ½Ã°£, ¿ÀÈÄ 2½Ã ¼Ò ¹° ¸ÔÀÌ´Â ½Ã°£, 3½Ã ¼Ò°¡ ¹°À» ¸Ô°í °¡´Â ½Ã°£, 5½Ã ¼Ò¸¦ ÁýÀ¸·Î ¸ô°í ¿À´Â ½Ã°£ÀÎ °ÍÀÌ´Ù. ¡®ÇÑ ´Þ¡¯ ¿ù·ÂÀ» ¾²°Ô µÈ °ÍÀº ´ÞÀÇ º¯È­°¡ »ç°ÇÀ̱⠶§¹®ÀÌ´Ù. ¿¹¸¦ µé¾î ¡®¹«´õ¿î¡¯ ´ÞÀÌ ÀÖ°í ¡®À̸¥ ºñ¡¯°¡ ³»¸®´Â ´Þ, Ç®À» º£´Â ´Þ, ÄáÀ» ¼öÈ®ÇÏ´Â ´Þ, »ç³ÉÇÏ´Â ´Þ µîµîÀÌ´Ù. »ç³ÉÇÏ´Â ´ÞÀÌ 25ÀÏÀÌ°Ç 35ÀÏÀÌ°Ç Áß¿äÇÏÁö ¾Ê°í »ç³ÉÀ̶ó´Â »ç°ÇÀÌ Áß¿äÇÑ °ÍÀÌ´Ù ¡®Àϳ⡯ ÀÇ »ç°ÇµéÀº ´ÞÀÇ »ç°Çº¸´Ù ´õ Æø³ÐÀº »ç°Çµé·Î ÀÌ·ç¾îÁø´Ù. ³ó°æ»çȸ¿¡¼­´Â °èÀý¸¶´Ù ÀϾ´Â ÀϵéÀÌ ÇÑ Çظ¦ ÀÌ·é´Ù. ¿¹¸¦ µé¾î Àûµµ°¡ °¡±î¿î Áö¿ª »ç¶÷µéÀº ÀÏ ³â¿¡ ¿ì±â µÎ ¹ø, °Ç±â µÎ ¹øÀ» ¸Â°Ô µÈ´Ù. ÀÌ »ç°ÇµéÀÌ ±× ÇØ°¡ Áö³ª´Â °ÍÀÌ´Ù. ³¯ÀÇ ½ÇÁ¦Àû ¼ýÀÚ´Â »ó°üÀÌ ¾ø´Ù. ÇÊÀÚ°¡ ³ª¹Ìºñ¾Æ¿Í ¿ì°£´Ù¿¡¼­ ÇöÁöÀεéÀÇ ÁýÀ» ¹æ¹®Çϸé 10³âµµ ³ÑÀº ´Þ·ÂÀ» °É¾î ³õÀº °¡Á¤À» Á¾Á¾ º¸¾Ò´Ù. ±×µé¿¡°Ô ´Þ·ÂÀÇ ¼ýÀÚ´Â ¾Æ¹«·± Àǹ̰¡ ¾ø¾ú°í, ÁÁÀº ±×¸² ¸¸ ÀÖÀ¸¸é 10³âÀÌ¶óµµ º®¿¡ °É¾î ³õÀ» °¡Ä¡°¡ ÀÖ´Â °ÍÀ̾ú±â ¶§¹®À̸®¶ó. °á±¹ ¼ýÀÚÀû ´Þ·ÂÀº ¾ÆÇÁ¸®Ä« ÀüÅë »ýÈ°¿¡¼­ Àǹ̸¦ °®Áö ¾Ê´Â´Ù.

»ç¶÷µéÀº ÇØ°¡ °¡°í ¿À´Â ³¡¾ø´Â ±× ¸®µëÀ» ±â´Ù¸°´Ù. ±×µéÀº ¿ì±â¿Í ÆÄÁ¾±â, ¼öÈ®±â, °Ç±â, ´Ù½Ã ¿ì±â ±×¸®°í ´Ù½Ã ÆÄÁ¾±â ±×¸®°í ¿µ¿øÈ÷ °è¼ÓµÇ´Â »ç°ÇÀ» ±â´Ù¸°´Ù. ½Ã°£ °³³äÀÌ ¾ÆÇÁ¸®Ä« ÀüÅëÁ¾±³¿Í ¹®È­¸¦ ÀÌÇØ´Â µ¥ ³Ê¹«µµ Áß¿äÇϱ⿡ ´ÙÀ½ ÁÖ¿¡µµ ½Ã°£°ú °ü·ÃµÈ ¸éµéÀ» ´õ »ìÆ캸·Á°í ÇÑ´Ù.



Religion is a difficult word to define. It becomes more difficult if we attempt to define African religions, for Africans religion is an ontological phenomenon which penetrates into their beings. Man lives in a religious universe. Names of people have religious meanings and rocks are not just empty objects. The sound of the drum speaks a religious language and the eclipse of the sun is warning of an impending catastrophe. The point is that for Africans the whole existence is a religious phenomenon. In another words, African ontology is a religious ontology. Therefore we must grasp that ontology in order to understand their religions. Mbiti proposes to divide it up into five categories.

1. God: the ultimate explanation of the genesis and sustenance of both man and all things
2. Spirits: superhuman beings and the spirits of men who died a long time ago
3. Man: those who are alive and those who are about to be born
4. Animals and plants: things with biological life
5. Phenomena and objects: things without biological life

God is the Originator and Sustainer of man. The Spirits explain the destiny of man. Man is the centre of this ontology. The animals and plants and natural phenomena and objects make up the environment in which man lives and provide a means of existence. Man establishes a mystical relationship with them. Besides these five, there is a force or power permeating the whole universe. God is the source and ultimate controller of this force. But the spirits have access to some of it. A few human beings have the knowledge and ability to manipulate and use it, such as medicine men, witches, and rainmakers. To see how this ontology fits into the religious system, the concept of time would be helpful. It may explain beliefs, attitudes, practices and general way of life of African peoples.

A. Potential time and actual time
For African people time is simply a composition of events which have occurred. What has not taken place falls in the category of ¡®no-time¡¯. What is certain to occur is in the category of potential time. Time has a two dimensional phenomenon with a long past and a present. There is no future, because they have not been realized. If future events are certain to occur, they are considered as only potential time not actual time. What is taking place now unfolds the future. But once an event has taken place, it is no longer in the future but in the present and the past. Therefore actual time is what is present and what is past. It moves ¡®backward¡¯ rather than ¡®forward¡¯.

B. Time reckoning and chronology
When Africans think of time, it is for a specific purpose in connection with events. Numerical calendars do not exist in African traditional societies. If such calendars exist, they are likely to be of a short duration. Instead of numerical calendars there are phenomena calendars which are reckoned in their relation with one another. The day, the month, the year, one¡¯s life time or human history, are all divided up according to their specific events. For example, the rising of the sun is an event. It does not matter whether the sun rises at 5 am or 7, as long as it rises. Time is meaningful at the point of the event and not at the mathematical moment.

In western society time is to be utilized, sold and bought. But in traditional African life, time has to be created or produced. When foreigners see Africans sitting down somewhere without doing anything, they often say, ¡®These people waste their time by just sitting down idle!¡¯ or ¡®Africans are always late!¡¯ But they are not wasting time. They are waiting time or in the process of ¡®producing¡¯ time. Many of African religious concepts and practices are intimately connected with this fundamental concept of time.

The Day, in traditional life, is reckoned according to its significant events. For example, for the Ankore in Uganda, cattle are at the heart of the people, day is reckoned in reference to events pertaining to cattle. 6 am is milking time, 12 noon is time for rest, 1 pm is the time to draw water, 2 pm is the time for cattle to drink, 3 pm is the time when cattle leave their watering places, 5 pm is the time when the cattle return home

The Month: Lunar months are recognized, because of the events of the moon¡¯s changes. For example, there is the ¡®hot¡¯ month, the month of the first rains, the weeding month, the beans harvest month, the hunting month, etc. It does not matter whether the ¡®hunting month¡¯ lasts 25 or 35 days. The event of hunting is matter.

The Year is composed of wider events than those of the month. Where the community is agricultural, it is the seasonal activities that compose an agricultural year. For example, near the equator people would recognize two rainy seasons and two dry seasons. When the number of season periods is completed, the year is also completed. The actual number of days is irrelevant. When I was in Namibia and Uganda, I saw more than 10-year-old-calendars hang on the walls of the people in many homes. For them numbers on the calendars are meaningless, but good pictures are worthy to be kept for several years.
Therefore, numerical calendars are meaningless in African traditional life. People expect the years to come and go in an endless rhythm. They expect the events of the rain season, planting, harvesting, dry season, rain season again, planning season again, and so on to continue forever.

Since the concept of time is so crucial to the understanding of African religions and cultures, next week we are going to look at more things in connection with time.

ÇÁ¸°Æ® ¸ÞÀϺ¸³»±â
°ü¸®ÀÚ ¸ðµåTOP