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
In the fruit of their study on the academic circle of history and archeology, the discourse that deny archy type of autogenous agricultural culture and find archy type of national culture from nomadic culture is to deny both literal historical material and positive historical material.
A pattern of our Gut culture is contradict with Siberian shamanism. A distinction of shamanism and Gut culture is originated from ecological different point. The ecstasy of shaman reflect on nomadic life way, and the possession of Korean Mudang reflect on agricultural life way. Therefore, we overcome the origination theory from Siberia shamanism of our Gut culture. We have to release Korean Gut culture from shamanism of Siberia. Gut of Korea has originality differ from shamanism. Silla golden crown has different shape of the hat of Siberia shaman. Because golden crown has different form as king crown functionally, and material also different, moreover golden crown has history from 5th century. While the iron hat of Siberia shaman is made in 19th century. Moreover, we have to recognize again entire theory and discourse that our culture originated from northern area or Siberia, and overcome Siberia origin theory.
Byulshin gut and Tal(mask), petroglyph of the neighborhood villages has also each identity and so we can not say which has given and taken influence each other. Moreover we can not plead a similarity of two culture, that is, between agricultural culture and nomadic culture without a barometer of ‘continuation’ or a barometer of ‘quantity’ and a barometer of ‘morphology’.
Therefore we have to interpret a similarity and disparity of two folk beliefs as comparative object, beside a diffusionism and a stereotyped idea, in order to study folk beliefs correctly. We have to find a root of Gut culture in Gut of community. Not reduction from national Gut to village Gut, but development from village Gut to national Gut. A handing down faculty of village Gut is not only more strong relatively, but also is more close with the original form. Therefore we have to recognize the importance of field work for village Gut.
A pattern of our Gut culture is contradict with Siberian shamanism. A distinction of shamanism and Gut culture is originated from ecological different point. The ecstasy of shaman reflect on nomadic life way, and the possession of Korean Mudang reflect on agricultural life way. Therefore, we overcome the origination theory from Siberia shamanism of our Gut culture. We have to release Korean Gut culture from shamanism of Siberia. Gut of Korea has originality differ from shamanism. Silla golden crown has different shape of the hat of Siberia shaman. Because golden crown has different form as king crown functionally, and material also different, moreover golden crown has history from 5th century. While the iron hat of Siberia shaman is made in 19th century. Moreover, we have to recognize again entire theory and discourse that our culture originated from northern area or Siberia, and overcome Siberia origin theory.
Byulshin gut and Tal(mask), petroglyph of the neighborhood villages has also each identity and so we can not say which has given and taken influence each other. Moreover we can not plead a similarity of two culture, that is, between agricultural culture and nomadic culture without a barometer of ‘continuation’ or a barometer of ‘quantity’ and a barometer of ‘morphology’.
Therefore we have to interpret a similarity and disparity of two folk beliefs as comparative object, beside a diffusionism and a stereotyped idea, in order to study folk beliefs correctly. We have to find a root of Gut culture in Gut of community. Not reduction from national Gut to village Gut, but development from village Gut to national Gut. A handing down faculty of village Gut is not only more strong relatively, but also is more close with the original form. Therefore we have to recognize the importance of field work for village Gut.
목차
Ⅰ. 비교연구 방법과 목적의 유기성
Ⅱ. 전파론에 치우친 비교연구의 비판적 성찰
Ⅲ. 선사시대 신앙자료로서 암각화의 비교 문제
Ⅳ. 전파론적 비교연구의 비판과 농경제의의 재인식
Ⅴ. 민속신앙의 원형 비교와 역사적 전승 양상
Ⅵ. 동신신앙의 신체 누석단 비교와 문화적 정체성
Ⅶ. 문화의 유사성과 전래설, 그리고 문화교류
참고문헌
참고문헌 (52)
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