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
The gut of Cheonla province provides valuable data, containing a colorful and abundant gut tradition. Considering that the researches up to this day have been dedicated to sitkimgut(씻김굿), this research will give us a chance to look at the tradition of various gut traditions and show us the way to direct the new direction for our oncoming study.
Gut exists in diverse forms in the field. It is of significant importance to seize the respective circumstances in systematic manner. The field-contextual study reflects the perspective that integrates organically the transmission scene(전승현장) with performance scene. In case of the Yongwang Gut from Jangdo, Dangol's gut has been performed closely with the context of the scene because the people who lived on fishery in Suncheon bay constituted the center of the festival that supplicated the safety of the voyage on the sea and the abundant catch. It show the intimate relationship between the material basis of the transmission scene and the vitality of the gut performance. The atmosphere of the gut performance and the gutchung decorations, in some sense, resemble the community gut whose purpose is supplemented by Chungdo gut. We surely can find that the gut reflects the field-oriented characteristic in this performance-scene organization.
Through comparison with other gut, we could systematically understood the field-oriented property of the Yongwang Gut from Jangdo. The process which includes the gutgery(굿거리) of Sitkimgut(씻김굿) is connected to the situational purpose which is to, beside praying for abundant catch, guide the souls to the Land of Happiness who are the casualties of each year by shipwrecks. Also, enlargement of the chattering part, Eamamaji(이매맞이) is connected to the expansion of the festival to encourage the active participation of the residents. And the embossment of Dangsanpullee(당산풀이) is closely related to the purpose that attempts to show the connection between Yongwang Gut and the community gut (that the gut is a kind of community gut) and to extend the invocation wishing for abundant catch. And not only is the chattering part a kind of performance of gut that reflects field-oriented property, but also are the acts that retrench and omit the Seungsugopulli(성주고풀이) and Cheongun(천근) sound in the Chang part. The performance of Yongwang Gut can said to be derived from the principle that attempts to catch the vitality of the situation.
Yongwang Gut from ]angdo vividly show the organically united relationship between the transmission scene and the performance scene. Its composition and the development reflect well the materialistic and the religious anticipation of the residents because the gut is staged by residents themselves, on their financial allowance, not by the aids from outside. We can find that the Danggol's gut is performed through consensus with the recipients and it provides us with the vivid examples of functions of gut and how they are accepted. Danggol does not duplicate the habitual meaning of gut but he organizes the gut and reproduces the chattering depending on the situation and context. We can find how it is accepted and transmitted in the context of the field.
Gut exists in diverse forms in the field. It is of significant importance to seize the respective circumstances in systematic manner. The field-contextual study reflects the perspective that integrates organically the transmission scene(전승현장) with performance scene. In case of the Yongwang Gut from Jangdo, Dangol's gut has been performed closely with the context of the scene because the people who lived on fishery in Suncheon bay constituted the center of the festival that supplicated the safety of the voyage on the sea and the abundant catch. It show the intimate relationship between the material basis of the transmission scene and the vitality of the gut performance. The atmosphere of the gut performance and the gutchung decorations, in some sense, resemble the community gut whose purpose is supplemented by Chungdo gut. We surely can find that the gut reflects the field-oriented characteristic in this performance-scene organization.
Through comparison with other gut, we could systematically understood the field-oriented property of the Yongwang Gut from Jangdo. The process which includes the gutgery(굿거리) of Sitkimgut(씻김굿) is connected to the situational purpose which is to, beside praying for abundant catch, guide the souls to the Land of Happiness who are the casualties of each year by shipwrecks. Also, enlargement of the chattering part, Eamamaji(이매맞이) is connected to the expansion of the festival to encourage the active participation of the residents. And the embossment of Dangsanpullee(당산풀이) is closely related to the purpose that attempts to show the connection between Yongwang Gut and the community gut (that the gut is a kind of community gut) and to extend the invocation wishing for abundant catch. And not only is the chattering part a kind of performance of gut that reflects field-oriented property, but also are the acts that retrench and omit the Seungsugopulli(성주고풀이) and Cheongun(천근) sound in the Chang part. The performance of Yongwang Gut can said to be derived from the principle that attempts to catch the vitality of the situation.
Yongwang Gut from ]angdo vividly show the organically united relationship between the transmission scene and the performance scene. Its composition and the development reflect well the materialistic and the religious anticipation of the residents because the gut is staged by residents themselves, on their financial allowance, not by the aids from outside. We can find that the Danggol's gut is performed through consensus with the recipients and it provides us with the vivid examples of functions of gut and how they are accepted. Danggol does not duplicate the habitual meaning of gut but he organizes the gut and reproduces the chattering depending on the situation and context. We can find how it is accepted and transmitted in the context of the field.
목차
Ⅰ. 연구 현황과 용왕굿 연구의 의의
Ⅱ. 굿의 현장과 굿의 현장론적 이해
Ⅲ. 장도용왕굿의 연행상황과 현장적 구성
Ⅳ. 다른 굿과의 비교와 장도용왕굿의 현장성
Ⅴ. 맺음말
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