반농반어촌의 농경의례와 어로의례의 상관성과 복합성－20세기 경북 영덕 창포마을의 경우－ (The Interrelationships and Complexities between Agricultural and Fishing Rites of a Farming and Fishing Village in Korea －A Case Study of Yeongdeok Changpo Villagein 20th Century－)

서지정보

· 발행기관 : 비교민속학회
· 수록지 정보 : 비교민속학 / 65호 / 63 ~ 105페이지
· 저자명 : 배영동

초록

동해 바닷가에 있는 경북 영덕군 창포마을은 대체로 1960년대까지는 농업을 위주로 하고 어업을 보조적으로 하다가, 1980년대부터 전반적으로 어촌으로 전환되었다. 따라서 20세기 전체를 통틀어 창포마을은 반농반어촌이었다고 하겠다.
창포마을의 농경의례와 어로의례는 복합성을 드러내지만, 농경의례에 어로의례가 복합되는 경우는 많으나 어로의례에 농경의례가 복합되는 경우는 미미하다. 오랫동안 농업은 생존을 위한 기본적인 생업이었고 어업은 농가의 부업이었던 까닭이다. 마을 주민들이 공동으로 안과태평을 비는 당제(堂祭)에는 풍농을 기원하다가 풍어를 기원하는 내용이 덧붙은 것으로 보인다. 집집마다 하던 ‘영등할만네 모시기’는 가정의 전반적인 복록과 풍농을 빌던 의례였는데, 후대에 풍어를 비는 내용이 덧붙은 것으로 해석된다. 정월 대보름 줄당기기는 풍농을 기원하던 것이었는데, 후대에 풍농과 풍어를 함께 기원하는 것으로 전환되었다. 정월 대보름 ‘타작놀이’도 풍농을 기원하던 농경의례였는데, 주민들의 어업의존도가 높아지면서 소멸되었다. ‘손모둠 먹기’로 표현된 호미씻이는 농부와 머슴들의 노고를 위로하던 농경의례였는데, 농업생산성이 향상되고 어업경제력이 향상된 후 마을회관에서 잘 차린 밥상을 각각 자신의 가장에게 올리는 공개행사로 바뀌었다가 최근에 소멸되었다.
창포마을에서 전적으로 어로의례에 해당하는 것으로는 ‘배성주 드리기’, 뱃고사, 별고사가 대표적이다. 이들 어로의례는 개별적인 의례로서, 농업의 가치가 하락하고 어업의 가치가 상승된 후에는 상당히 변화되었다. 별고사는 해상 사고로 인하여 사망자가 발생하였을 때 하는 영혼천도의례 겸 어로의례에 해당하는 것으로 전승되고 있다. 하지만, 생사를 넘나드는 불안정한 해양생태계에 적응하기 위한 배성주 드리기, 그리고 풍어를 기원하던 뱃고사는 소멸되었다.
요컨대, 당제, 줄당기기와 같이 마을공동체가 같은 시간과 공간에서 하는 의례, 그리고 영등할만네 모시기와 같이 집집마다 같은 시간에 하는 의례는 농어복합의례의 성격을 분명하게 드러내지만, 농경의례이든지 어로의례든지 간에 개개인이 개별적인 시간과 공간에서 하던 의례는 농어복합의례의 성격을 띠지 않는다. 오늘날의 어촌은 역사적으로는 농촌에서 출발하여 반농반어촌의 과정을 거친 마을이므로, 어로의례 이전 시기의 농경의례를 중요한 문화층으로 설정하여 양자의 상관관계를 주목할 필요가 있다.

영어초록

This study explains the interrelationships and complexities between agricultural and fishing rites through the case study of a village, Changpo Village (Changpo), Yeongdeok-gun, Gyeongsangbuk-do in South Korea. Changpo was mainly a farming village, and fishing was a sideline industry until the 1960s. Since the 1980s, however, Changpo has turned into a fishing village. Therefore, it can be seen that Changpo was a farming and fishing village in the twentieth century.
In Changpo, agricultural and fishing rites were combined. In most cases, fishing rites were included in agricultural rites, but the opposite is rare. The reason for this ceremonial tendency wound be that Changpo’s villagers made their livelihood primarily by farming, and they fished on the side. Firstly, the agricultural ceremonies held in Changpo were dangje, yeongdeung-halmanne- mosigi, juldanggigi, tajaknori, and homissisi. Dangje was a joint farming ritual between all the village members in Changpo, while yeongdeung-halmanne- moshigi was a rite that was performed in each family of Changpo. Both rites were conducted for domestic prosperity and good crops. It seems that these ceremonies were commonly held for a full harvest at first and they prayed for a rich haul of fish afterwards. Secondly, there were farming rites such as juldanggigi and tajaknori that were performed on the first full moon of the lunar New Year. Juldanggigi was conducted for a heavy harvest to begin with and then transformed to be for both good crops and good catches of fish. Tajaknori was also done for a large harvest, but it disappeared after the villagers’ depended more on the fishery. Lastly, homissisi, also known as shonmodum-meokgi, was a ceremony to praise farmers and servants for their hard work. After agricultural productivity increased and the fishing economy was boosted in Changpo, this rite became a public event that were conducted in the village hall, where a meal was served for the heads of households. This event recently disappeared.
The complete fishing rites in Changpo were byeolgosa, baetgosa, and baeseongju-drigi. These rites have undergone a dramatic change after farming decreased and the fishery increased in value. Byeolgosa exists today as part of fishing rites, including memorial services, held when the villagers became shipping casualties at sea. The other fishing rites － baet-gosa for large catches of fish, and baeseongju-drigi for safe sailings across the rough seas － have disappeared.
In short, the rituals performed at same time and place by village community such as dangje, juldanggigi, and the ritual performed at the same time in each household such as yeongdeung-halmanne-mosigi have the characteristics of the combination of agricultural rites and fishing rites, but whether it is agricultural rites or fishing rites, rituals performed by individuals in individual time and space do not have the characteristics of rituals combined with agricultural rites and fishing rites. Since today's fishing villages are villages originating from the farming villages and passing through the semi-farming fishing villages, it is necessary to pay attention to the correlation between the fishing rites and agricultural rites of the pre-fishing rites as an important cultural layer.

참고자료

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