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이용범(Yi Yong-Bhum),손태도(토론자) 비교민속학회 2005 비교민속학 Vol.0 No.29
It is difficult to define the local identity of one area's shamanism Korea because of its complexity and many-sidedness. The shamanism of southern gyeonggi province is also complex and many-sided. There are various kinds of shamans and their respective shamanism rituals. The so-called local identity of southern gyeonggi province's shamanism may not be true identity but one aspect of it. In general the method of 'choice and exclusion' is used to define the local identity of one area's shamanism in Korea Until now so-called 'wharaengipe(the group of traditional korean musicians)-musok'(화랭이패 무속)has been presented as traditional shamanism of this area, and other types of shamanism have been dismissed as recent phenomena But this style of defining of local identity has a problem of not grasping the whole aspects of this area's shamanism So this paper adopt a strategy of describing of both wharaengipe-musok and other types of shamanism in this area centering around Mudang(Korean shaman), Gut(Korean shamanism ritual), dangoljedo(social, religious organization of Korean shamanism). A feature of this area's shamanism is the well balanced coexistence of various kinds of Korean shamanism There is a dominant type of shamanism in other areas in Korea. Another feature is the important roles and status of wharaengi(traditinal korean musicians) in shamanism rituals. In other area's shamanism the traditional Korean musicians also participate in shamanism rituals, but their roles and status are not as important as those of wharaengi in this area. Now this area's shamanism is gradually losing its local peculiarity and undergoing the process of standardization like other aera's shamanism in Korea. In these situation it is important to try to find and define the local identity of this area's shamanism. But to do this it is needed to have concern for both traditional features and present states of this area's shamanism.
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이용범(Yi Yong-Bhum),강정원(토론자) 비교민속학회 2005 비교민속학 Vol.0 No.28
After the opening of a port science has been one of the major yardsticks of explaining and understanding of Korean folk beliefs in Korea. Since a modernization modelled on Western civilization has been pursued in Korea, the rational scientific viewpoint as a basis of modernization seems to have been working as the most fundamental factor in defining Korean folk beliefs in Korean society. Under this presupposition, this paper intends to do a critical examination of the scientific viewpoint on Korean folk beliefs. First, this paper points out the limits of the scientific viewpoint on Korean folk beliefs. The scientific viewpoint has a problem of not understanding and erasing many parts of Korean traditional life and culture. And the objectivity myth of scientific knowledge already was broken down. So the idea of science as a privileged way of producing reliable knowledge is not approved any longer. It is recognized that there is no essential difference between science and other form of knowledge production; that there is nothing intrinsically special about 'the scientific method'. Second, this paper tries to normalize some features of what was previously dismissed as irrational of Korean folk beliefs. Korean folk beliefs are different from science in their attitudes toward the relation between signs and their referents. Folk beliefs presuppose a direct, causal, identity relationship between signs and their referents. They accept an innate union of signifier and signified. On the contrary, science does not recognize this identity relationship between signs and their referents. In science, a clear distinction is made between signs and their referents. By the way the identity relations between signs and their referents are found in our present life, private or public affairs. Such identifications happen all the time among us. A national flag burning is a good example. From a rational, scientific viewpoint, a national flag is an arbitrary sign of a nation. But many, perhaps a majority of people feels that their national flag is more than an arbitrary, or conventional sign. They feel that it bears an inseparable relation of identity with their country. So it is evident that folk beliefs mentality is never superstitious, but a universal, contemporaneous mentality. The so-called occult or magical thought and action, which a powerful current of scientific rationalism has tried to push out or exclude as not consistent with rational thought, is not so alien to us moderns. In conclusion, we can say that Korean folk beliefs are some of the multiple life paradigms or orientations to the world.
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崔來沃(Choi Rai-ok),이용범(토론자) 비교민속학회 2004 비교민속학 Vol.0 No.27
1. The Purpose of this reserch may be summerized as follows: Through collective reserch and analysis of Korean Shaman play 12 parts of Seoul area and Kyunggido province, also domestic god belief and village god belief in view point of the economic relationship, I seek to elucidate several characters as religious deed based on economic thoughts. For the performance of Shaman plays, they who want to be healthy in ordinary life, to heal disease of sick man and to solve their faced troublesome things cost a great deal money and valuable things. Of course the expense make many good results for them, for me as follows : (1) Making good human relationship of mine peacefully, for example I to ancestor through a shamanistic rite for my ancestors, I to domestic gods, I to disease gods, I to many types gods or devils and I to village gods, that gods influence me a great deal of problems in my life long time. (2) Prevention against disease, many divine wraths and accidents. I believe the proverb, "Prevent is better than cure", Prevention is so called a contracting insurance against my uncertainty mind that is "The contingent difficulties may arise". (3) To solve my unhappy problems beyond of my ability I faced now by gods whom I obey deeply. (4) To be my well-living based on morality and good mind by means of my thank family, neighbors, community, nation and ancestor, even so nature who influence all sorts on my life. Frankly speaking, to perform shaman 12 plays I pay a little money, but I gain many profits by thought that is "It will be done just as I believed it would." In conclusion, the objects of this research is the rite of shaman plays is real religious deed and economic events in Korea, especially Seoul area and Kyunggido Province.
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