이 논문은 1880년대와 1890년대에 예이츠가 민속을 어떻게 활용하는지 는 탐구한다. 예이츠는 민속을 활용하여 자신이 아일랜드인임을 강조하며, 프로테스턴 트교인이면서 중산층 도시민으로서, 아일랜드독립운동에 참여하고자 한다. 아일랜드 농부들의 민속은 보편적 원시종교의 계승이며, 민속과 신비주의는 동일한 곳에서 파생 하다는 것을 보여줌으로써 자신의 아일랜드 정체성을 강조하려는 것이다. 그는 농부들 과 자신이 같은 신비주의적이고 전통적인 신바주의를 공유한다고 강조함으로써 자신 과 농민층과의 연결 짓고 자신의 아일랜드정체성을 갖고자 한다. 문화에 활력을 불어 넣는 예술가로 자처하는 그는, 원시종교의 영항을 보여주는 것 같은 특징을 강조하여 자신과 농산층 사이의 고리를 만듦으로써, 힘을 얻고자 한다.

The process of resettlement in 1937 and adaptation to new places in Central Asia had a dramatic character for Koreans. However, the Koryŏ saram’s history cannot be reduced to a plethora of sad pages. Koreans could and have achieved amazing results in many spheres and have obtained high status in the USSR and later, in Post-Soviet Central Asia. Among them there were/there are the Heroes of Socialist Labor (the highest non-military title in the USSR), Vice-Prime Minister, ministers and vice-ministers, senators, members of National parliament, winners of Olympic Games and World championships, rectors of universities, outstanding scholars and businessmen, etc. Koryŏ saram have lived in different political and economic systems, and in various ethnic environments. Their identity is composed of a multicultural character which includes elements of traditional Korean, Central Asian, Russian, Soviet and Western cultures. This has led to the flexible behavioral models. After collapse of the USSR, Koreans have faced with new challenges that imply new attitudes to the strategies of Koreans and Korean organizations. This article is based on the ideas that have been published and presented at various conferences and in the various works in the 1990s and the early 2000s. However, in the present article these ideas are generalized taking into consideration the changes over the past years.