지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Seoul Gut has been handed down in different forms of shamanism according to locality. Dongjjokje and Seojjokje indicate shamanist sects handed down around the areas of Araedae and Udae. Dongjjokje and Seojjokje have not been covered much in previous researches, but phrases such as “West shaman and east shaman musician" or "East shaman and west shaman musician” suggests that the east and the west had been distinguished from each other. It was confirmed that Dongjjokje and Seojjokje were not academic terms but native words used naturally in shamanist performances in Seoul in the past.
The present study made discussion, assuming such a difference in Seoul Gut among localities. However, shamanist performances in the present are quite different from those in the past. What matters with regard to Dongjjokje and Seojjokje is not the superiority of Dongjjokje or Seojjokje in value. This study discusses them in order to find the possibility that they can be appropriate standards for understanding continuously changing shamanist performances.
In order to compare Dongjjokje and Seojjokje, this study summarized the patterns of various forms of Seoul Gut ‘shaman schools’ reported in previous researches and inquired into settled principles applied in dividing areas. In addition, it examined how ‘shaman schools’ have maintained their tradition through the history of instruction among shamans who have been main actors of transmission. What is more, this study reviewed the genealogy of shamans and compared Dongjjokje and Seojjokje in order to understand the pattern of the transmission of ‘shaman schools.’ In comparison between Dongjjokje and Seojjokje made through interviews with shamans, difference in order of <Bulsageori> and <Sangeori> was identified.
Dongjjokje and Seojjokje are meaningful in that they attempted not only geographical decentralization but also decentralization according to cultural environment in those days.
The present study made discussion, assuming such a difference in Seoul Gut among localities. However, shamanist performances in the present are quite different from those in the past. What matters with regard to Dongjjokje and Seojjokje is not the superiority of Dongjjokje or Seojjokje in value. This study discusses them in order to find the possibility that they can be appropriate standards for understanding continuously changing shamanist performances.
In order to compare Dongjjokje and Seojjokje, this study summarized the patterns of various forms of Seoul Gut ‘shaman schools’ reported in previous researches and inquired into settled principles applied in dividing areas. In addition, it examined how ‘shaman schools’ have maintained their tradition through the history of instruction among shamans who have been main actors of transmission. What is more, this study reviewed the genealogy of shamans and compared Dongjjokje and Seojjokje in order to understand the pattern of the transmission of ‘shaman schools.’ In comparison between Dongjjokje and Seojjokje made through interviews with shamans, difference in order of <Bulsageori> and <Sangeori> was identified.
Dongjjokje and Seojjokje are meaningful in that they attempted not only geographical decentralization but also decentralization according to cultural environment in those days.
목차
Ⅰ. 머리말
Ⅱ. 서울굿의 지역적 분포
Ⅲ. 동쪽제와 저쪽제의 변모
Ⅳ. 맺는말
참고문헌
참고문헌 (10)
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