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강정식(Kang Jeong-sik),홍태한(토론자) 비교민속학회 2004 비교민속학 Vol.0 No.27
The economic scale of Jeju is very small one. So is the Kut-related market. Today, it is very rare to find people who want to be a Shimbang(Shaman) to make money. Not long ago, there was some people who wanted be a Shimbang to overcome their poverty. However, it is also rare to find such a case. Because of Jeju's small economic scale, Shimbangs can't have their income regularly. So, they want to take charge of Dang-kut, It gives them guaranteed income. But the person who hands down Dang-kut is still Dangol. Though there is a Maein-shimabang (person who takes charge in Dang-kut and management of Dang) in a village, Dang-kut doesn't be taken place in some cases. Dangol (person who makes use of specific Dang and Shimbang) is satisfied with a simple prayer, and think that the confucian sacrifice is sufficient to the sacrifice of village. The demand on Dang-kut decreases gradually, so does the number of Shimbang supply. In the past, Maein-Shimbang took charge in Dang-kut, Dangol took charge in personal Gut. Instead, Dangol contributed to the support of Maein-Shimbang. Contrary, the relationship between Maein-Shimbang and Dangol is changed: from right and duty to contract. Today the income of the part of Maein-Shimbang is Injong (a kind of fortune-teller's fee) from Dangol who takes part in Dang-kut. Therefore Shim-bang is reluctant to Dang-kut of small villages where the number of Dangol is small. Villages which a lot of Dangols take part in Dang-kut can maintain their own Dang-kut. In other hand, without outer support, small villages can't. In the past, it was a duty for Maein-Shimbang to do Dang-kut. It did not have to do with the income of Shimbang. Contrary, today Maein-Shimbang can turn down Dang-kut if there is no economic pay. Dang-kut will not last, if there is no reciprocal income between Dangols and Shimbangs. After 20 Century, occasion, scale, procedure of Dang-kut decrease little by little. Dang-kut is separated from occupation of Dangol, can't induce the participation of Dangol. In consequence, the communitarian characteristics of Dang-kut is also disappeared. As well, the economic logics determine the scale, futhermore its existence, too. The situation is all the same to some Dang-kuts which ate registered as intangible cultural assets. Now Dang-kut is in the crisis of transmission because of inequality of supply and demand, specially in Dang-kut. The more the demand decreases, the more the supply does.
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김헌선(Kim Heon-Seon),강정식(토론자) 비교민속학회 2005 비교민속학 Vol.0 No.29
Jejudo Dangbonpuri(당본풀이) is one of the world's unique traditions of oral epic in Korea. Jejudo Dangbonpuri is expressed to myth and history of each other villages. Because Jejudo dangbonpuri transmit from generation to generation in whole area of jejudo, It tells that the Myth of a tutelar deity and History. Through the analysis of Dangbonpuri, we can grasp the point the view of the world and identification. Each village of Jejudo is connected to Myth. These Myth form regional specialization. These dangbonpuri have a relationship of a married couple and father and son. so, we can conform the organic connection. Jejudo dangbonpuri not only tells the pedigree of God. It contains the narration type how they became the village God. These narration type have a mutual connection. The kernel of narration type as below. 1. The Head of bonpuri not a one, but a many. 2. The Head of man and woman join together. But they have a feud. 3. Through the Heroic Adventure, The Head of bonpuri achieve his task. 4. After He come back his hometown, He is connected with Dangol(단골) 5. The Head of bonpuri arrange his district. Jejudo dangbonpuri offer us a key to understand the culture of Jejudo. The villagers can tie up by God and the religious identification. these Dangbonpuri is possessing by simbang(심방) and villagers. So, Jejudo dangbonpuri is an extra epic poem in the world.
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