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
Gangwon-do is the most representative mountain region in Korea and its natural environment is reflected in the folk culture of the region. The purpose of this study was to examine the regional identity of Gangwon-do folk customs focused on the mountain village folk customs of Samcheok in Gangwon-do.
Brand-tilling villages in mountains of Gangwon-do were sporadically distributed with a distance from one another centering the valley of the mountain, instead of being gathered in one place as in the field region. The most significant reason of such a distribution is that the residence location was decided based on the land to be brand-tilled. Villages were formed naturally by a small number of households in each valley, and they established a commune centering around the mountain valley. The major means of living of this region was brand-tilling, and the major crops were millets, beans, corns, and potatoes.
Folk religions in the mountain region of Gangwon-do were examined in this study through house protection belief, 'sanmegi,' village belief, chanting ritual, etc. First, house protection belief reflected the regional characteristics relatively well through 'gunwoong' and 'san,' however, it was not distinctive from other regions in general. The gods worshipped in house protection belief were also worshipped in 'sanmegi' and village 'gut(exorcism),' and they included movable gods such as 'san,' ancestor, 'samsin,' 'gunwoong,' and 'malmyeong' as well as immovable gods such as 'seongju,' 'jowang,' and 'obangtojisin.'
Sanmegi was the most representative mountain belief in this region, and it was another form of collective belief practiced by clan or family. Sanmegi was a ritual that worshiped not only mountain gods but also various other gods including ancestor, 'sansin,' 'samsin,' 'gunwoong,' 'malmyeong,' etc., as 'byeolsin gut' in the East coast region worshipped. In this respect, sanmegi was highly distinctive from the general mountain god religions. The major gods who were honored in sanmegi were ancestors and 'samsin,' who governs the birth of life, thus it can be understood that the prolonging of life was maintained through the samsin and ancestors. On the other hand, it was related to the objective of sanmegi that prayed for the offsprings' well-being and prosperity.
The mountain valleys in which the brand-tillers lived had 'seonang shrines(shrines for tutelary diety).' The naturally formed villages had 'big seonang shrine,' and 'mandong seonang shrine' as well as 'village seonang shrine.' They were located in each valley or village of the large size, thus the people of naturally formed villages belonging to each shrine gathered and performed the ritual, 'dongjae,' respectively. The common style of seonang shrine can be characterized either as the stone wall built along the 'sinmok' of a tree, or as the 'dangjip(temple).' The common style of 'yeo-seonang' can be characterized as the stone seonang(or stone and juniper seonang). Inside the seonang shrine, miniature horses made of steel or mud were enshrined and the most distinctive feature of the miniature horses was that one leg of each horse was broken.
The major healing ritual of this region was chanting and it was a common practice to catch the evil spirit and imprison it. The characteristics of the chanting of the brand-tilling villages were as follows : ordinary people without professional knowledge could excercise chanting, each village had such a chanter, and the healing ritual of catching the evil spirit was to release the blockage with entertaining elements of repeating relaxations and tensions.
There was also a folk religion related to tigers, and a 'hosikchong' was a common practice, which was a burial method of the victims of tigers. The most representative housing styles were 'gulpijip(house made of outer skin of a black oak)' and 'neowajip(house made of wood panels),' and various architectural techniques were used to build houses to prevent from the ravages of tigers.
Brand-tilling villages in mountains of Gangwon-do were sporadically distributed with a distance from one another centering the valley of the mountain, instead of being gathered in one place as in the field region. The most significant reason of such a distribution is that the residence location was decided based on the land to be brand-tilled. Villages were formed naturally by a small number of households in each valley, and they established a commune centering around the mountain valley. The major means of living of this region was brand-tilling, and the major crops were millets, beans, corns, and potatoes.
Folk religions in the mountain region of Gangwon-do were examined in this study through house protection belief, 'sanmegi,' village belief, chanting ritual, etc. First, house protection belief reflected the regional characteristics relatively well through 'gunwoong' and 'san,' however, it was not distinctive from other regions in general. The gods worshipped in house protection belief were also worshipped in 'sanmegi' and village 'gut(exorcism),' and they included movable gods such as 'san,' ancestor, 'samsin,' 'gunwoong,' and 'malmyeong' as well as immovable gods such as 'seongju,' 'jowang,' and 'obangtojisin.'
Sanmegi was the most representative mountain belief in this region, and it was another form of collective belief practiced by clan or family. Sanmegi was a ritual that worshiped not only mountain gods but also various other gods including ancestor, 'sansin,' 'samsin,' 'gunwoong,' 'malmyeong,' etc., as 'byeolsin gut' in the East coast region worshipped. In this respect, sanmegi was highly distinctive from the general mountain god religions. The major gods who were honored in sanmegi were ancestors and 'samsin,' who governs the birth of life, thus it can be understood that the prolonging of life was maintained through the samsin and ancestors. On the other hand, it was related to the objective of sanmegi that prayed for the offsprings' well-being and prosperity.
The mountain valleys in which the brand-tillers lived had 'seonang shrines(shrines for tutelary diety).' The naturally formed villages had 'big seonang shrine,' and 'mandong seonang shrine' as well as 'village seonang shrine.' They were located in each valley or village of the large size, thus the people of naturally formed villages belonging to each shrine gathered and performed the ritual, 'dongjae,' respectively. The common style of seonang shrine can be characterized either as the stone wall built along the 'sinmok' of a tree, or as the 'dangjip(temple).' The common style of 'yeo-seonang' can be characterized as the stone seonang(or stone and juniper seonang). Inside the seonang shrine, miniature horses made of steel or mud were enshrined and the most distinctive feature of the miniature horses was that one leg of each horse was broken.
The major healing ritual of this region was chanting and it was a common practice to catch the evil spirit and imprison it. The characteristics of the chanting of the brand-tilling villages were as follows : ordinary people without professional knowledge could excercise chanting, each village had such a chanter, and the healing ritual of catching the evil spirit was to release the blockage with entertaining elements of repeating relaxations and tensions.
There was also a folk religion related to tigers, and a 'hosikchong' was a common practice, which was a burial method of the victims of tigers. The most representative housing styles were 'gulpijip(house made of outer skin of a black oak)' and 'neowajip(house made of wood panels),' and various architectural techniques were used to build houses to prevent from the ravages of tigers.
목차
Ⅰ. 강원도 민속문화의 지릭적 배경
Ⅱ. 강원도 산간민속의 지역적 정체성
Ⅲ. 맺음말
참고문헌
「강원도 민속의 지역적 정체성」에 대한 토론요지
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