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
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This paper is to make a comparative study of the regional difference and feature between Honam Maeul-gut and Yeongnam Maeul-gut from the lens of cultural performance. The reason why I point out regional differences in Maeul-gut is because through encapsulating the diversity and regional originality of Maeul-gut in Korea, they can ultimately be used as a foundation for mapping Korean Gut culture.
In comparing Honam Maeul-gut and Yeongnam Maeul-gut first I compared the regional types on the basis of the existence of different divinities and the structure of the religious service. Due to the existence of the village guardian deity, the notion of the clan is more apparent in the Yeongnam region than in the Honam region. In the mountain villages of both provinces, the religious service for the mountain god becomes the center and the religious service of other village gods are appended, making a dual structure.Dangsanje is distributed in the southern part of Gyeongnam province and Jeolla Province, so Dangsanje could be a pattern for Maeul-gut in the extreme southern part of the peninsula.In the seaside villages of Yeongnam and Honam, the diverse village guardian divinities as well as village gods are worshiped, so they make the middle stratum structure in the religious service.
Second, I compared the characteristics of public performance based on the difference in the progression of the ceremony. Pungmul-gut-type Maeul-gut is widely spread in Honam and Yeongnam. Pungmul-gut (Gut using the instruments for folk music) in Honam Maeul-gut plays an important role from beginning to end in Maeul-gut and takes charge of compound functions of religious service and play and in Yeongnam Maeul-gut, Pungmul-gut with the religious character has developed. On the other hand, in Yeongnam Maeul-gut, Mudang-gut (shaman-gut) plays an important role and is given more weight. In Byeolsin-gut, the Maeul-gut in the coastal area of Yeongnam, the hereditary shaman group leads the Maeul-gut and the villagers play the role of assistants.
Third, I compared the movement of divinity and found a regional difference in possession by spirits.In Yeongnam Maeul-gut, the movement of divinity through possession by spirits is generally present, but in Honam Maeul-gut, this situation only exists on several islands. As the Yeongnam and Honam regions belong to the hereditary shaman-distributed area, the feature of possession by spirits is stronger in Yeongnam Maeul-gut.
Fourth, I compared the existence and status of leaders. As the performers of Maeul-gut, Pungmulpae (folk music groups) are distributed widely in Yeongnam and Honam. However, In Honam, they not only assist the shaman but a leader of the group also functions as an important priest, so the status of the musical group is higher than that in Yeongnam Maeul-gut.
In comparing Honam Maeul-gut and Yeongnam Maeul-gut first I compared the regional types on the basis of the existence of different divinities and the structure of the religious service. Due to the existence of the village guardian deity, the notion of the clan is more apparent in the Yeongnam region than in the Honam region. In the mountain villages of both provinces, the religious service for the mountain god becomes the center and the religious service of other village gods are appended, making a dual structure.Dangsanje is distributed in the southern part of Gyeongnam province and Jeolla Province, so Dangsanje could be a pattern for Maeul-gut in the extreme southern part of the peninsula.In the seaside villages of Yeongnam and Honam, the diverse village guardian divinities as well as village gods are worshiped, so they make the middle stratum structure in the religious service.
Second, I compared the characteristics of public performance based on the difference in the progression of the ceremony. Pungmul-gut-type Maeul-gut is widely spread in Honam and Yeongnam. Pungmul-gut (Gut using the instruments for folk music) in Honam Maeul-gut plays an important role from beginning to end in Maeul-gut and takes charge of compound functions of religious service and play and in Yeongnam Maeul-gut, Pungmul-gut with the religious character has developed. On the other hand, in Yeongnam Maeul-gut, Mudang-gut (shaman-gut) plays an important role and is given more weight. In Byeolsin-gut, the Maeul-gut in the coastal area of Yeongnam, the hereditary shaman group leads the Maeul-gut and the villagers play the role of assistants.
Third, I compared the movement of divinity and found a regional difference in possession by spirits.In Yeongnam Maeul-gut, the movement of divinity through possession by spirits is generally present, but in Honam Maeul-gut, this situation only exists on several islands. As the Yeongnam and Honam regions belong to the hereditary shaman-distributed area, the feature of possession by spirits is stronger in Yeongnam Maeul-gut.
Fourth, I compared the existence and status of leaders. As the performers of Maeul-gut, Pungmulpae (folk music groups) are distributed widely in Yeongnam and Honam. However, In Honam, they not only assist the shaman but a leader of the group also functions as an important priest, so the status of the musical group is higher than that in Yeongnam Maeul-gut.
목차
Ⅰ. 서론
Ⅱ. 비교 대상의 범주와 비교 방법
Ⅲ. 호남과 영남 마을굿 조사 및 연구의 성과와 과제
Ⅳ. 호남과 영남 마을굿의 여러 양상 비교
Ⅴ. 결어
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