한국의 해양축제와 여수 진남제

이경엽(Lee Kyung-Yeop) 비교민속학회 2007 비교민속학 Vol.0 No.33

While examining the status and characteristics of Korean marine festival, we came to focus on two aspects. One is on the historical characteristic of the marine festival as well as its traditional aspect. Another is the need for research into the identity of the marine festival. This article has focused on the detailed discussion on these matter, centering on Yeosu Jinnamje. Since there is a predecessor of Jinnamje, there is a need to place a focus on it to connect with the tradition of Jinnamje. Youngdang(影堂) has been a special festival space until it was abolished by Japanese imperialists. Originally, it was a place for worshipping General Choi Young, however, later on, it became to serve Admiral Lee, Soon Shin and his subordinates. This shows the process of enshrinement of two divinities. This process shows that the deification of Admiral Lee was conducted on the public basis. There is a significant meaning in the deification of Admiral Lee. Admiral Lee has been already respected and worshipped by the ruling stratum and also he is an object for fork faith. The coexistence of a religious service by the ruling stratum as well as the deification of the mass show the regional characteristic. “Youngdang”, the worshipping ground for Admiral Lee, is a sacred place where the religious services are conducted as well as a festival ground where big festivals were held. Religious services worshipping Admiral Lee which include rituals and festivals have been conducted regularly and it has been transmitted as a special event for people in Yeosu. The fact that a regular event to express the occupational expectation of and desires of contemporary people of Yeosu is not too different from today’s Jinnamje. The ‘gut’ play of “Youngdang” shows the continuous tradition of marine festival. The marine faith and festive magnificence of residents whose life was together with the sea are included in there. The task can be said to be reviving the tradition of marine festival and its vigorousness which is contained in the “Kye-nori” of “Youngdang”.

한국과 중국의 도서지역 민속신앙 비교 연구

이경엽(Lee Kyung-Yeop) 비교민속학회 2008 비교민속학 Vol.0 No.35

This article aims to examine the universality and characteristics of Korean and Chinese islets area through the comparison of folklore belief. We attempt to examine in detail the similarities and differences of two regions by contrasting the transmission contexts and ecological transmission foundation, rather than primarily focusing on local similarities. In addition, on the basis of objective comparison we also look at the characteristics and identity of Korean folklore belief Jusan Archipelago and Southwestern region have similar history in terms of residents' settlement. Shrines in Jusan Archipelago are related to the establishment of settlement and immigration of population to the region which became regularized in 18th century. In the Southwestern region, immigration of people which began in the vicinity of 17th century is reflected on the changes and characteristics of “Dangje”, a town ritual to wish for good health, prosperity, and well-fare of the town. Looking at the ritual calendar, it is significant that we can find folklore belief all concentrated in a specific time in both of the two regions. Folklore belief is concentrated at the end of December in Jusan Archipelago and Southwestern region from the 31st of December to 1st of January in the lunar calendar. In Korea, there are distinctive ceremonies of islets and there is a ritual calendar which is distinctive from that of the mainland. In China, there also is a distinctive islet ceremony which is similar to ‘boat sacrifice’ of ours. Jusan Archipelago and Southwestern region identify the natural time with the ritual time. This can be due to the faact that the similar conception of fisher whose livelihood depended on sea is reflected on rituals. In case of Southwester region, ritual time adheres more closely to ecological time, and this is the result of the differences in ecological environment such as the difference of the flux and reflux and the development of foreshore fishery that are reflected in more detail on the folklore belief of the region. There are a lot of similar yet different aspects in terms of oceanic belief. In case of “Dangje”, in Southwestern region, there are structured rituals in which supplications are made. The purposes for rituals become more explicit in case of ‘big catch ritual’, ‘the Sea God ritual’, and ‘Gatje’, a ritual to wish for big catch and safety. While Chinese rituals are faith that are space-centered, Korean rituals express the wishes in oceanic belief in a more colorful way through the structuralization and ramification of ceremonies. The characteristics of folklore belief in Korean islets regions are the continuity of religion traditions, community-oriented, festivity, diversification of ceremonies, and the meaningfulness of ecological environment. In town faith of Korean Southwester region is the Dangsan faith firmly on the foundation which can be said to be the unique religion tradition. There are many kinds of ceremonies and actual field-like situation settings and performance are noticeable. There are many kinds of ceremonies in units of individual and community and these ceremonies are performed in “Dang”, towns, seashores, and fisheries, bringing out more actuality and festive vitality.

단절 위기 공동체놀이의 전승현황과 계승 방향

이경엽(Lee Kyung-Yeop) 한국민속학회 2009 韓國民俗學 Vol.49 No.-

공동체놀이는 한 집단의 문화 창조력과 활력을 보여주는 증표 역할을 한다. 강강술래는 예술성과 문화적 창조성, 전승집단의 정체성을 표출하는 기능을 갖고 있다. 그렇지만 전승력이 급격히 위축되면서 단절 위기에 처해 있다. 강강술래의 현황을 보면, 전승력의 약화, 다양성의 상실과 단순화, 문화재 위주의 관심과 탈맥락화 등이 문제시된다. 다양성이 소멸되고 고정화되는 문제를 올바로 진단하기 위해서는 본래의 맥락을 충실히 이해해야 한다. 그리고 어떤 배경에서 강강술래 전승이 위축되고 축소되었는지 변화의 흐름을 읽고, 무형문화재로 대표되는 보존 대책의 허실을 진단하고 계승 방향을 새롭게 논의할 필요가 있다. 강강술래는 연행 형태가 다양하다. 여성들 중심의 ‘술래판’, 남녀가 함께 어울리는 ‘뜀뛰기판’, 이웃마을과 어울리는 ‘중로보기’ 등 세 가지가 있다. 그리고 놀이 구성도 지역마다 차이가 있다. 비슷하면서도 다른 강강술래가 지역마다 다양하게 전승되고 있는 것이다. 그리고 구체적인 놀이 방법이나 사설 등을 보면 더 다양한 모습을 볼 수 있다. 특정 지역 자료를 중심으로 획일화하기보다는 본래의 다양성을 주목할 필요가 있다. 강강술래는 단절 위기에 직면해 있다. 지역마다 전승되던 강강술래가 본래 어떤 모습이었는지 기록조차 되지 않은 채로 잊혀지고 있다. 문화재 강강술래마저도 본래의 생동감은 사라지고 공연 위주의 텍스트만을 유지하고 있으니 단절 위기의 심각성에서 자유롭지 못하다. 흐름이 이어지지 않고, 유대 관계가 끊기고 있는 단절의 문제점은 세대적 계승이 원활하지 않은 데서 비롯된다. 그러므로 그것을 회복하는 쪽으로 문화정책이 세워져야한다. 무형문화재는 놀이내용과 절차만을 ‘원형’으로 간주하고 있다. 민속경연대회에서 연출된 형태를 모델로 정해 보존하고 있다. 그보다 더 중요한 본래의 연행 맥락이나 문법을 지키는 쪽에는 전혀 관심이 없다. 연행될 때마다 새롭게 되살아나는 연행예술 고유의 원리를 중시해야 함에도 그 문제에는 관심이 없다. 지역적 다양성을 회복하고, 살아 있는 놀이로 전승될 수 있도록 대책을 모색할 필요가 있다. 공동체놀이의 단절을 극복하고 흐름을 이어가기 위해서는 계승론 차원의 접근이 구체화돼야 한다. 현대적으로 계승하기 위해서는 교육의 문제가 중요하고, 살아 있는 문화로 되살리기 위해 현장성을 확보해가는 과정이 필요하다. 공동체놀이의 현장성은 재창조를 견인하는 힘으로 작용할 수 있다. 공동체놀이는 고정된 텍스트가 아니라 현장에서 만들어지고 구성되는 특성이 있다. 강강술래의 경우라면, 이념적인 지향성이 그렇듯이 새로운 것들을 포괄하면서 어우러지는 놀이로 재창조돼야 한다. 또한 공동체놀이는 공동체 구성원들이 마주한 삶의 문제들이 텍스트로 새롭게 구성될 때 살아 있는 문화로 지속될 수 있다. 연행형태의 다양성과 지역마다 특색 있게 전승되던 놀이 구성의 다양성은 강강술래의 열린 구조를 말해준다. 그것을 창조적으로 해석하고 적용해가는 과정이 필요하다. Community plays are the certificate that reflects the cultural creativity and vitality of a certain group. Ganggangsullae has the function of expressing the artistic expression, cultural creation, and the identity of transmission group. However, it is in danger of extinction due to its waning transmission. Looking at the current status of Ganggangsullae will allow us to talk about the diminishing of transmission, loss and simplification of diversity, interests mainly in cultural assets, and discontextualization. In order to accurately diagnose the problem of losing variety and fixation, we need to understand the essential context faithfully. There is a need to read the flow of change in how the transmission of Ganggangsullae became weak and, to diagnose the fact and fiction of the preservation policy represnted by the intangible cultural assets, and finally to discuss the direction fur revitalization. Ganggangsullae has various types in performance. There are three types: 'Sullaepan' mainly performed by women, 'Ttuimttuigiupan' performed by both men and women, and 'Jungrobogi' performed with people from the neighbor town. Also, the arrangement of the play differs from region to region. Similar and yet different Ganggangsullae is transmitted in different regions. Also, looking at the details of the play and the chattering will reveal more various types. We need to focus on the original diversity rather than standardize the play with the materials from a certain region, Ganggangsullae is in danger of discontinuation. Ganggangsullae transmitted in different regions is becoming forgotten as to how it was performed originally. Cultural asset Ganggangsullae lost its original energy and barely maintaining the text of performance-oriented; however, it is not free from the risk of discontinuation. The problem of discontinuation in which the flow and the solidarity is disconnected is originated from inactive transmission of generation. Intangible cultural assets only consider the content of the play and the procedure as 'archetype'. The type performed in the folklore contest is proclaimed as the model. However, there is no interest in preserving the original performance and the grammar which matter more. While there is a cleat need to value the unique principles of the performance which revive everytime it is performed, few pay heed to it. We need to revive the regional diversity and transmit it as a living play. In order to over come the discontinuation of community play and continue the flow, approach to transmission bas to be detailed. In order to transmit in a modem manner, education is very important and there is a need for a process to acquire realism to bring it bark to real life. The realism of community play can work as a force to tow recreation. Community play is not a fixed text but it is created and arranged on the field. In case fur Ganggangsullae, as the ideal orientation, it needs to be recreated to include and combine new things. In addition, community play can be rearranged to be a living culture when the problems of life that community members have ate arranged to be a text in a new manner. The diversity of performance and the arrangement of play which is tranmitted uniquely in each region describe the open structure of Ganggangsullae. We need to interpret it creatively and apply it.

법성포단오제의 축제적 기반과 무속적 전통

이경엽 ( Kyung Yeop Lee ) 남도민속학회 2007 남도민속연구 Vol.14 No.-

The transmission foundation of Bupsungpo Danoje Festival can be said to be the physical foundation of self-sustainment and the internal tradition that a port normally possesses. The festival which emphasizes the artistic performance shows remarkable relevance to this transmission foundation. Bupsungpo has been a prime port where storehouses for collected grain and navy bases were located, a center of fishery, including yellow corvina fair, and distribution center for marine products. The complex functions of a port and the entailed physical basis have been fed into forming the important background for the transmission of Danoje Festival. Bupsungpo Danoje Festival places more emphasis on the artistic, performing aspect rather than ritual aspect. ‘Performing arts’-centered festivals correlate with the socio-cultural characteristics of a port, and they bear very significant a relationship with the internal traditional of local culture. That is the shamanistic tradition which is related to hereditary shaman families. The activities of hereditary shaman families, including the Kim, Hakjun family and Kim, Ohchae family, can be said to be the core of the cultural art of Bupsungpo. Performances by such performers directly relate to the performance richness of Danoje Festival. They have worked as the festive foundation and served to maintain the authority of Danoje Festival.

설화를 통해 본 한석봉과 영암의 관계

이경엽 ( Kyung-yeop Lee ) 남도민속학회 2007 남도민속연구 Vol.15 No.-

Sukbong Han is Korea’s one of the most noted calligraphers. The reason why the tale of Sukbong Han is transmitted in Youngam can be attributed to his teacher, Heenam Shin who was from Youngam. The unusual relationship the two served as catalyst for the tale of Sukbong han to exist in Youngam. There are three kinds of Sukbong Han’s tale in Youngam. We can conjecture the relationship of Sukbong Han and Youngam through the three tales, namely, “the tale of Sukbong Han learning calligraphy with his teacher”, “the tale of his residence”, and “the tale of tablet writing”. These data are not interest-oriented which have descriptive structures. There is no content which explains his personal history of distinguished ability like other documented folktales and orally transmitted folktales. Instead, they mostly show the local relations of Sukbong Han and Youngam. It is a contrast with other local tales given that the tale does not show much locality. Tales recorded in Youngam show that there was an unusual relationship between Sukbong Han and Youngam. The fact that Sukbong Han’s hometown is Gaesung and there is no other places in southern parts of Korea that show local relationship leads us to focus on the orally transmitted data in Youngam. Sukbong Han’s tale in Youngam need to be retranslated and utilized. Recently, each region in Korea is putting up a lot of efforts to utilize the local historical and cultural resources and use them as the foundation of festivals. There is more possibility of utilization for a popular figure like Sukbong Han. As suggested in the “research for the Sukbong Han-related historic scenes”, opportunities to activate the local culture can be created through various festivals such as ‘the Thousand-Character Text’. In addition, diversified festival contents and characters can be utilized as well. Practical discussions and applications can be said to be the remaining tasks.

남도민속학사(南道民俗學史) -연구동향과 동아시아에서 남도민속의 위상-

이경엽 ( Kyung Yeop Lee ) 남도민속학회 2008 남도민속연구 Vol.16 No.-

학사(學史)를 점검하는 목적은 한 분야의 학문적 궤적을 살펴보고 미래를 창조적으로 전망하기 위해서다. 여기서 남도민속학사를 다루는 이유도 마찬가지다. 의미 있는축적 과정만큼 논의가 심화되고 새 과제가 제시되는 것이 학문의 본질이다. 남도민속 학사에 대한 새로운 접근을 통해 전망을 새롭게 모색할 필요가 있다. 특히 내적 문제에 집중했던 기존의 관심을 발전시켜 안팎을 아우를 수 있는 시각 전환이 필요하다. 지역 단위의 문제에 국한하지 않고 대내외적 시각을 포괄함으로써 남도민속학 전반의 관심과 위상을 새롭게 정립할 수 있을 것이다. 남도민속학은 성립기부터 일관되게 지역민속학의 기반을 튼실하게 다져왔다. 성립기, 발전기, 성숙기를 거치면서 분야별 전문성을 갖춘 연구자들이 늘어났으며, 민속현장을 연구와 긴밀하게 연결하는 학회 활동을 통해 내실화를 다져왔다. 최근 들어 체계적인 자료집을 간행하고 지역학과 마을민속 연구, 민속활용론 연구를 활성화하는 노력들은 지속적인 성장 기반을 다져가는 과정이라고 할 수 있다. 이 중에서 특히 자료집 간행이 주목된다. 민속학의 지속적인 성장을 위해서는 학문적인 기반을 다져가는 노력이 필요하다. 연구사적으로 볼 때, 남도민속의 위상은 동아시아 차원의 구도 속에서 구체적으로 탐색된다. 문화적 유사성에 토대를 둔 한·일, 한·중 간의 비교 연구가 가장 활성화되어 있다. 특히 남도와 오끼나와의 비교 연구를 통해 남도민속의 보편성과 특성을 탐구하는 작업이 이루어졌다. 국내외 많은 학자들이 주목해온 농촌 사회, 당골 세습무, 씻김굿, 판소리, 강강술래, 줄다리기, 고싸움, 초분 등은 지역성이 짙은 연구대상이다. 그러면서 다른 지역과 연계되고 또 대비되는 민속이다. 대표적인 사례로, 당골 세습무의 존재는 동아시아 권역에서 보편적인 존재이면서 독자성이 두드러진 남도민속의 위상을 잘 보여준다. 그리고 진도를 통해 남도민속의 대외적 위상을 확인할 수 있다. 진도는 남해안에 있는 한 섬이지만 문화적 위상은 물리적 공간의 범위를 넘어 전국적이고 국제적이다. 진도의 사례에서 보듯이, 남도민속은 공간적인 경계를 넘어 수많은 수수께끼를 풀기 위한 시간적·공간적 검색 창으로 활용돼왔다. 남도민속이 대내외에서 주목받는 대상이라는 것을 알 수 있다. 남도민속학은 새로운 과제를 안고 있다. 기존의 지역 단위의 활동을 객관화하고 안팎을 아우르는 시각을 확보해갈 필요가 있다. 이렇게 할 때 지역민속학의 지향성도 구체화될 수 있을 것이다. 남도의 오랜 전통에 해당하는 농경문화, 도서·해양문화에 대한 본격적인 비교 연구가 활성화될 필요가 있다. 그동안 해왔던 남도와 오끼나와 비교연구를 더 심화하고, 동아시아 차원의 큰 구도 속에서 남도민속학의 위상을 새롭게 모색해가야 한다. The purpose of examining the history of a discipline is to look at academic trace of one field and to put the future into perspective in a creative manner. It``s for the same reason that we are dealing with the history of Namdo folklore. The essence of learning is to present new tasks as discussion is strengthened through the meaningful accumulation process. There is a need to find new prospect through new approach to the history of Namdo folklore. Especially, there is a need for change from the existing perspective which focused on the internal matter to develop it to cover both internal and external matters. Not constrained by locality, it will be possible to establish the interests and prestige of overall Namdo folklore by including the external and internal perspectives. Namdo folklore, from its birth, has laid the foundation on a sturdy base as a local folklore in a consistent manner. Through the birth period, development period, maturation period, there came researchers with expertise and through the society activities which connect the folklore field with the research, it was able to focus on substance. Recent publication of systematic materials and recent efforts to activate the local studies, town folklore research, and folklore research can be said to comprise the process for continuing growth. Of particular, the publication of materials is to be reckoned with. For continuing development of folklore, there must be efforts to build up the academic foundation. From the perspective of research history, the prestige of Namdo folklore can be explored in detail in the composition of Eastern Asia. Its comparative research between Korea and Japan and between Korea and China based on the cultural similarity is one of the most activated. Especially, there is research bewteen Namdo and Okinawa in order to study the universality and characteristics of Namdo folklore. Agricultural society, Dangol Sesupmoo, Sitgim Gut, Pansori, Kangkangsullae, a tug of war, Goe fight, tumulus to which close attention by domestic and international scholars are research topics with deep locality. At the same time, they are connected with some regions and contrasted with others. Of notable examples, the existence of Dangol Sesupmoo shows the prestige of Namdo folklore which possesses universality as well as uniqueness in the Eastern Asia. Through Jindo, we can confirm the external prestige of Namdo folklore. Jindo, an island in the Southern coast, has a cultural prestige that extends well beyond the physical boundary to be national and international. As observable from the case of Jindo, Namdo folklore has transcended the spatial limits and it is used as a exploring window of time and space to solve numerous riddles. This is where we can be sure that Namdo folklore is an object of special attention from inside and outside. Namdo folklore has new tasks. There is a need to objectively arrange the existing region-level activities and to secure a perspective that covers inside and outside. Through this, the orientation of local ethnic customs can take concrete shape. There is a need for full-scale comparative research on agricultural culture, islets and oceanic culture which are of profound tradition of Namdo. We need to intensify the comparative research between Namdo and Okinawa and find new ways to raise the prestige of Namdo folklore in the bigger composition of Eastern Asia.

완도 발광대놀이 연구

이경엽 ( Kyung Yeop Lee ) 한국공연문화학회 (구,한국고전희곡학회) 2007 공연문화연구 Vol.14 No.-