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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Of the shaman worship in Cheju-Do we can find out the character of god, the object of worship, is composed of the internal worship to be spreaded deep root by the local god or the founder god and the external worship to be contacted with the foreign god in coexistence or complex when analyse it the myth in the shrine “PONPURI”.
These two forms in Cheju-Do shaman Worship are a complex element that is home and abroad or two parties of black and white, and then we can find: the former for a peculiar worship appearance (or form), the latter for a universal worship in opposing connection to each other.
So the realities of god are mixed up in each other without the original character in Cheju-Do shaman worship.
Like this, in the shaman society of Cheju-Do the living between worshippers is composed of long and wide or neighbors, keeping up a continuity of time and space, and there usually are the worship aspects devided two parties of black or white to be object of worship between them.
It means that the taste (in food) of god is expressed much in their worship, and that marks their simplicity of the god worship of Cheju-Do with the most original taste of god on its character.
These days, there are many shrines of shaman society at a farming and fishing villages and they have worshipped god solemnly, and the theme of worship or the character of god is made it clear plainly when inquiring into “PONPURI” survived as a transmission of shaman.
These two forms in Cheju-Do shaman Worship are a complex element that is home and abroad or two parties of black and white, and then we can find: the former for a peculiar worship appearance (or form), the latter for a universal worship in opposing connection to each other.
So the realities of god are mixed up in each other without the original character in Cheju-Do shaman worship.
Like this, in the shaman society of Cheju-Do the living between worshippers is composed of long and wide or neighbors, keeping up a continuity of time and space, and there usually are the worship aspects devided two parties of black or white to be object of worship between them.
It means that the taste (in food) of god is expressed much in their worship, and that marks their simplicity of the god worship of Cheju-Do with the most original taste of god on its character.
These days, there are many shrines of shaman society at a farming and fishing villages and they have worshipped god solemnly, and the theme of worship or the character of god is made it clear plainly when inquiring into “PONPURI” survived as a transmission of shaman.
목차
一. 堂神과 祖上崇拜
二. 堂神과 단골
三. 본풀이의 構造
四. 神堂의 發生
五. 심방의 類型
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UCI(KEPA) : I410-ECN-0101-2009-380-017635418