남해안 오귀새남굿의 비교 연구－동해안 오구굿, 전라남도 씻김굿과의 비교를 중심으로－ (A Comparative Study on Oguisaenam-gut of South Coast)

서지정보

· 발행기관 : 한국무속학회
· 수록지 정보 : 한국무속학 / 20호 / 171 ~ 221페이지
· 저자명 : 김형근

초록

This study compared the gut (exorcism) of south coast areas designated centering on Geoje and Tongyeong to that of their neighboring area of east coast and Jeollanam-do. There are many kinds of guts; therefore, this study focused on Ogu-gut and compared the structure to the performance elements such as shamanistic songs and shamanistic tools.
The universality of Ogu-gut found in the three areas showed the common elements in the time-oriented procedures or meaning-based content according to the purposes held as a function of inviting the dead and seeing them off into an ideal place through shamanism; however, it has been confirmed that there were distinct characteristics according to what they emphasized. Namely, it has been clear that they had both common and distinct elements so that the influences were not conveyed simply from an area to other areas.
As a result, if only looking at the unique characteristics of Ogu-gut in each area, Ogu-gut in east coast was that of tears, which desperately longed for the conversation with the dead and attempted to do it actively. Oguisaenam-gut of south coast was actively borrowed from Buddhist praying that was thought to be somehow knowledgeable; thus, various shamanistic songs for praying were emphasized and large-scale guts based especially on Son-gut were the center of this ritual. Sitkim-gut of Jeollanam-do relieved the deep grudge of the dead and their family members through elegant taste of songs and Gopuri (a process of relieving the grudge of the dead and sending them to their last journey).

영어초록

This study compared the gut (exorcism) of south coast areas designated centering on Geoje and Tongyeong to that of their neighboring area of east coast and Jeollanam-do. There are many kinds of guts; therefore, this study focused on Ogu-gut and compared the structure to the performance elements such as shamanistic songs and shamanistic tools.
The universality of Ogu-gut found in the three areas showed the common elements in the time-oriented procedures or meaning-based content according to the purposes held as a function of inviting the dead and seeing them off into an ideal place through shamanism; however, it has been confirmed that there were distinct characteristics according to what they emphasized. Namely, it has been clear that they had both common and distinct elements so that the influences were not conveyed simply from an area to other areas.
As a result, if only looking at the unique characteristics of Ogu-gut in each area, Ogu-gut in east coast was that of tears, which desperately longed for the conversation with the dead and attempted to do it actively. Oguisaenam-gut of south coast was actively borrowed from Buddhist praying that was thought to be somehow knowledgeable; thus, various shamanistic songs for praying were emphasized and large-scale guts based especially on Son-gut were the center of this ritual. Sitkim-gut of Jeollanam-do relieved the deep grudge of the dead and their family members through elegant taste of songs and Gopuri (a process of relieving the grudge of the dead and sending them to their last journey).

참고자료

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