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김덕묵(Kim Deok-muk) 한국무속학회 2000 한국무속학 Vol.0 No.2
이 논문에서는 황해도 만신들의 진오귀굿을 참여관찰과 대담을 중심으로 자료를 수집한 후, 그것을 토대로 각 무당들의 진오귀굿의 차이점이 어떠한지를 살펴보았다. 또한 그러한 차이점이 나타나는 원인을 분석하였다. 특히 이 과정을 통해서 한 지역의 굿도 여러 무당들에 따라서 다양한 양태로 나타나고 있는 점을 굿의 절차를 중심으로 살펴보았다. 굿의 절차를 살펴보면 만신들마다 그 차이점이 확연하게 드러나고 있음을 알 수 있다. 첫째, 주당물림 다음에 하는 거리를 ‘안등신좌정거리’, ‘영실감흥거리’라고 하는 만신이 있는 반면에 ‘초부정’, ‘초감흥’이라고 하는 만신이 있다. 둘째, 시왕제석을 모시는가? 안모시는가? 정학봉, 이선비, 왕희엄마의 경우에는 시왕제석거리가 없다. 셋째, 대감을 모시는가? 안 모시는가? 넷째, 조상을 모시는가? 안 모시는가? 이러한 차이점을 나타내는 원인으로는 황해도 내에서의 다양한 지역적인 차이점, 신어머니가 달라서 배워온 방식이 다른 점, 같은 신어머니에게서 굿을 배웠다고 해도 巫 자신이 어떻게 이해하고 배웠는지에 따라서도 달라질 수 있는 점, 굿의 내적요인에 따른 차이점, 즉 단골집의 사정 등에 따라서도 달라질 수 있는 점을 들 수 있겠다. This thesis has the purpose to examine Jinokwi-gut(진오귀굿) of Hwanghae-do Mudang(황해도 무당) focusing on research of Mudangs and the differences on practicing the gut(굿) and its causes. And through the examination, focusing on gut procedures, it is found that even in a single region, the guts can differ each other according to each Mudang's practice. Taking the gut procedures into the consideration, for this comparative study, it mainly relied on participant observation and interview method. The differences of each Mudang on gut practice can be understood by analyzing the gut procedures. Firstly, some Mudangs call a geori(거리) after judangmulrim(주당물림) as 'andeungshinjwajeong-geori'(안등신좌정거리) or 'youngshilgamheung-geori'(영실감흥거리). But, other Mudangs call it as 'chobujeong'(초부정) or 'chogamheung'(초감흥). The georis with similar contents could be called differently, of course. But, it's not a simple matter of naming. Among Mudangs insisting on 'chobujeong' or 'chogamheung', during 'chogamheung' practice, Chung Hakbong(정학봉), Yi Sunbi(이선비) and Wanghi mother (왕희엄마) entertain all of Mandangshin(만등신). But, Kim Hwangryong(김황룡) and Kim Keumhwa(김금화) make the Mandeungshin seated and only entertain shin(神) related to Youngshil(영실). This difference is the most important in that the character of a gut itself can be changed completely. Kim Hwangryong and Kim Keumhwa's view and gut practices seem to be the same as the Mudangs who use the terms such as 'andeungshinjwajeong' or 'youngshilgamheung' except using different terms. Secondly, it is the point of issue that whether Shiwangjeseok(시왕제석) is entertained or not. Chung Hakbong, Yi Sunbi and Wanghi mother don't include in their gut practice the Shiwangjeseok -geori. Shingwang is important god of korean Musok, who is entertained for sareonggut(사령굿) all around the country. So, if Shiwang is not entertained, what's the problem? Was it wrongly succeeded or omitted? Otherwise was there such forms of jinokwigut in some regions? It should be under more consideration. Thirdly, it is also the point of issue that whether Daegam(대감) is entertained or not. As a principle, in jinokwi, Mandeungshin is placed and only Youngshil related gods are entertained and other gods including Daegam and Janggun(장군) are not entertained. Moreover, jinokwi is a kind of gut for the purpose of recently dead man's regretless departure from this world by guiding road to Jeoseung(저승) and jarigeoti(자리걷이) meaning arrangement of the dead man's lying place. So, such performances entertaining other gods including Daegam by dancing and music is not acceptable with jinokwigut itself. Fourthly, it should be carefully researched that whether ancestors are entertained or not, because it is treated somehow differently by Mudangs respectively. In a general gut, ancestor-geori(조상거리) is separately practiced so that ancestor may come inside and is entertained. But, in jinokwi, instead of ancestor-geori, it is only practiced through cutting suwang-bae(수왕베) and saja-bae(사자베). Naturally, if ancestor clothes are prepared, it is also treated like bae. The reasons of the differences mentioned above are as follows. Various regional differences in Hwanghae-do, difference of learned style from Mudang's Shin mother(신어머니), each Mudang's different understanding though learned from same Shin mother, differences caused by internal matter of gut itself(conditions of dangol-jip(단골집)).
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