문화현상으로서의 남도굿 연구 방향

초록

The purpose of this study is to propose a direction for studying Namdo-gut(exorcism), which appears in various aspects from the viewpoint of cultural phenomenon. Three directions have been proposed for the study of Namdo-gut shamanism. The first is the need for the expansion of research subject and research area. The central point of the discussion was focused on Ssitgim Gut by Seseummu (hereditary shaman) who perform Standing Gut. However, now we have to pay attention to a phenomenon that is emerging with the advent of various ritual presiders. The strength of spiritual bodhisattva and buddhist monk who appear in Namdo shamanism, and cooperation between them and Seseummu (hereditary shaman) is changing Namdo-gut. If we analyze Namdo-gut only in the artistic framework while discussing the legitimacy and notice that such gut is the prototype of the gut, we may overlook cultural characteristics that appear in contemporary cultural phenomena. Therefore, a phenomenological approach is needed to study the shamanic phenomena of the ritual presiders of those days. The study through such an approach will be a basis for understanding the cultural history changes in Namdo shamanism. Secondly, a direction has been proposed for the case of shamans out of the area and the study on geographical neighboring boundary. The shrinking or changing of the shaman rites was already carried out even before the 1990s, when shamans moved out of their residence area and moved to the big city to perform their work. As the consumption of shamanism decreased, the shaman in the province began to be called to the city gut as Cheongsong shaman or moved to the other area from Namdo and began reproducing a new type of gut. In addition, there is universality of Namdo shamanism in the geographical space of Namdo. However we have to notice that there is a specificity between the South and the North of Jeonbuk and the East and West of Jeonnam within Namdo. Moreover, there are also similarities between the geographically adjacent shaman areas such as Chungnam and Gyeongnam. Therefore, value should be given to the study of universality and specificity of shamanism in the border area. Thirdly, identity issues between the gut performed for actual faith purposes and the gut performed on the stage have been proposed. The stage performance gut that has recently been put on the stage has been reorganized into a stereotyped framework. In addition, the symbolic objects used for the ritual in the stage are made big, colorful and decorated, shamanism costumes are put on regardless of specific shaman songs. However, occasionally, there are some cases in which the confusion of identity is caused among those who preside in shamanic rituals, as they are using the symbols of the stage performance gut in the actual gut. Therefore, the discussion about the distinction and identity between the stage performance gut and the actual gut must be accompanied.

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