80년대 한국 종교문화

윤승용 한국종교연구회 1990 한국종교연구회회보 Vol.2 No.1

제주 전통 종교 신화와 의례의 학술적 가치

유요한 ( Yoo¸ Yohan ) 한국종교학연구회 2021 宗敎學硏究 Vol.39 No.-

Just as articulated as National Intangible Heritage by Cultural Heritage Administration of Korea in the designation announcement of Jeju keun-gut, the Jeju traditional shamanic religion can be said to be “living” and is very valuable as systematic academic materials. Many Jeju people still outline the principle of their lives on the basis of traditional myths and reenact the myths in carrying out rituals at each stage of their lives, at both the level of community and that of family. Jeju myths provide people an overall worldview that covers perspectives of human beings, souls, nature, gods, and cosmos. Jeju myths not only demonstrate the characteristics of Korean shamanism, more specifically, those of Jeju shamanic tradition, but also help students attain better understandings of myth itself. Likewise, Jeju rituals, including keun-gut, are useful materials for comprehending general properties of ritual, while showing distinct aspects of the Jeju religion. Jeju rituals are also invaluable for studying the Korean shamanic tradition, in that they contain religious thoughts and practices that are now difficult to be seen in most places of Korea. Hereafter, more comprehensive and better organized research on the Jeju religion than now should be conducted.

원효대사의 해골물 : 대중적 원효설화의 형성에 관한 고찰

한승훈 ( Han Seung-hoon ) 한국종교학연구회 2018 宗敎學硏究 Vol.36 No.-

In popular narratives, biography of Wonhyo contains a typical element. According to this story, Wonhyo find enlightment after drinking rotten water in a human skull while going to Tang to study with Uisang. However, a lot of premodern literatures on Wonhyo’s deeds does not mention or give little importance. This article tried to establish the time when ‘the standard Wonhyo narrative rooted in popular memory and its process.

만들어지는 무당 : 무속학원 전승과정 현장조사

김대현 ( Kim Dae Hyun ) 한국종교학연구회 2018 宗敎學硏究 Vol.36 No.-

Just as Protestant ministers, Buddhistic monks and Catholic priests are made, Korean shamans are also made. However, the learning process to be a shaman is often overlooked. This is because the phenomenon of possession plays a big role when the public constructs the image of a shaman. According to George Mead(1934), "what goes to make up the organized self is the organization of the attitudes which are common to the group." Therefore, the image formed by the other is closely related to his or her identity. Based on this theoretical conception, this article deals with the relationship between the formation of shaman identity and shaman image. Shaman is made through education. "Shaman Academy(Musog Hagwon)" is the scene of nowaday changing shamanism. The Musog Hagwon is a field that reveals how the transmission of shamanic knowledge has changed, and shows how shamans are establishing their identity through education. This study seeks to understand how the identity of a shaman is established by examining the learning process in the Musog Hagwon. The trainees themselves take the education curriculum as their own standard for the shaman identity and build their identities while being influenced by the image of the shaman, which others have created. Firstly, the trainees form their shaman identity through distinction. For example, the trainee shamans recognize themselves as 'real' shamans, saying "they are 'fake' shamans who can not perform rituals." Although the distinction of the 'real' and the 'fake' is not an important issue for outsiders, they establish their own identity through distinction in the group of shamans. Secondly, "Material Religion", which is evoked in the learning process of rituals, forms the identity of the shaman. As they acquire a knowledge of how to manipulate ceremonial objects accompanied in a shamanic ritual, shamans give sacredness to the materials. Ultimately, the identity of a shaman established in the Musog Hagwon has inseparable relation with the reflection of shaman who is drawn by the public-other. The shaman with craft is imprinted with the image of the shaman that the general public possesses. Also, performing splendid ritual is helpful to the livelihood of individual shamans. Therefore, the shaman responds to people’s image and expectations and finds the Musog Hagwon to acquire conspicuous skills. In conclusion, the Musog Hagwon is a location where nowness and timeliness of the shamanism can be captured, and the trainees are able to internalize religiosity through the education process and establish their identity. The fact that the visible ritual craft is emphasized through the education in the Musog Hagwon and the shaman image has an indissoluble relation with the shaman identity reflects the changes of the times in which material culture is increasingly emphasized.

고개 돌린 용 : 풍수의 ‘회룡고조(回龍顧祖)’ 개념으로 본 『정감록』

노현수 ( Noh¸ Hyunsoo ) 한국종교학연구회 2021 宗敎學硏究 Vol.39 No.-

Although land itself is a nature, it demands an eclectic combination with the understanding of space to become a culture. This study employs Hoeryonggojo (回龍顧祖), a concept of feng shui (風水), to analyze the Jeong Gam Nok (鄭鑑錄), which was a prophetic literature in the late Joseon Dynasty. First, Hoeryonggojo is utilized to investigate how perceptions of Mt. Gyeryong, which emerged as a new capital and ideal space in Jeong Gam Nok, altered before and after Jeong Gam Nok. This new perspective has led to the opinion that Mt. Gyeryong can be considered a sacred place to replace Hanyang (漢陽). Second, in the Joseon Dynasty, the notion of Hoeryonggojo was utilized to interpret the concept of Gunggung (弓弓), which had a great influence on prophetic thoughts and new religions. Utilizing the idea of ‘neither mountain nor water (非山非水)’, this study hypothesizes that Gung is a description of Hoeryonggojo. In this light, Hoeryonggojo is an important notion to comprehend prophetic thoughts and new religions represented by the Jeong Gam Nok during the late Joseon period.

서구명상학(Contemplative Studies)과 한국에서의 적용 가능성 연구

강지언 ( Kang Ji-eon ) 한국종교학연구회 2018 宗敎學硏究 Vol.36 No.-

This Paper examines on Contemplative Studies (CS) in the West and Its adaptability in Korea. CS is an interdisciplinary field focusing on practices and experiences related to contemplation and meditation. There are various elements of western society in the background of CS, and the same phenomenon can be found contemporary Korea religious phenomenon. But there was a rare study about considerations on the environments about the western that can foster CS. This paper introduces sociocultural context, attributes, discourse on western CS and explores its adaptability in a particular Korean religious situation and studies. The emergence of CS lies on critical reflection of postmodernism, brisk studies on human consciousness in multiple fields and change of academy and the public about contemplation and meditation. Now these became a way of living in many westerns. CS shows some peculiar features from previous academic religious studies, which are ‘open to first-person critical study’, ‘interdisciplinary(including study and pedagogy)’, ‘focusing on context of religious tradition’. and the current criticism on CS has two parts, which are ‘subjectivity’ and ‘tradition centering’. Korea has multi-religiosity and the social perception of meditation changes from the Buddhist tradition to the therapeutic method for well-being along with western post secular society. So Korean CS can improve for grasping multi-layered religiosity in Korea and methodological development in religious studies and from the de-westernized critical reflection of Korea religious studies can contribute to CS.

종교학 방법론 소고 - 한국적 정황을 중심으로 -

류성민(Sung Min Ryu) 한국종교학연구회 1994 宗敎學硏究 Vol.13 No.-

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삼척 상두산 산멕이의 실재 : 종교혼합(Religious Syncretism)의 시각에서

김제우 ( Kim Jae Woo ),김인우 ( Kim In Woo ) 한국종교학연구회 2020 宗敎學硏究 Vol.38 No.-

This paper examines the reality of Sanmegi, a spring rite in which people honor the deities on Mt. Sangdu, based on interviews and participant observation. In particular, it analyzes the form and practice of Sanmegi by using the concept of syncretism. Despite its negative connotation of harming the supposed purity of a religion, this paper tries to break away from this negative perception by understanding syncretism as something naturally occurring in religious phenomena. Sanmegi is a religious folk rite in which family deities, broadly considered to be ancestors, are enshrined in the spring and prayed for while doing Hwajeon nori (communal gatherings in the spring time, where pancakes or cakes are decorated with petals). In addition to the close ancestors of the third and fourth generation, gods broadly considered to be ancestors include San and Gunung. Sanmegi can be understood from a typological perspective by comparing the “Models of Syncretism:” A “historical approach” on the one hand, which takes account of change over time; and an “agent approach” on the other, taking the perspective of “agents,” especially religious devotees who cause syncretism. In terms of typology, high syncretism is prominent, and gradual syncretism and intentional syncretism are simultaneously observed. Additionally, according to this paper’s newly suggested classification, a positive-cognitive syncretism is observed. The historical process is divided into three periods showing the progress of the diverse syncretic processes. Lastly, from the agent’s perspective, the hermeneutic appropriation of the people who lead the syncretism is remarkable. In conclusion, we tried to clarify the purpose and deity of Sanmegi, which has not been well studied in the past, and tried to theorize it from the perspective of religious syncretism. We look forward to more future case studies and elaboration of syncretism.

한국근대 종교운동과 민족주의의 관계에 대한 연구 : 종교민족주의의 구조적 다양성을 중심으로

강돈구 한국종교연구회 1990 한국종교연구회회보 Vol.2 No.1

종교다원주의와 세계종교 , 한국종교연구회 옮김

차옥숭 한국종교연구회 1990 한국종교연구회회보 Vol.2 No.1