http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
최길성 고려대학교 아세아문제연구소 1969 亞細亞硏究 Vol.12 No.2
It seems to me that the real meaning of shamanism has been confused by even some sholars as wellas most people in Korea. They use it as a definition applicable to primitive religion in general, but this doesn't give any full and complete definition of it- some of them confuse it with priests or magicians or sorcerers.<br/> In introducing a view of a foreign scholar on the subject of " A Definition of Korean Shamanism" at a seminar held under the auspices of the Korean Association of Cultural Anthropology, I argued to confine its concetp to shamanistic ecstasy. Though the German scholar beuhelt observed at the Royal Asiatic Society that there was no shamanism in Korea, it seems to me that shamanism has a nationwide distribution in Korea. He seems to draw such a conclusion only after he made inquiry of Sim-bang, a priest, found in the district of Cheju in Korea and his indication that some other patterns of religion could be found here-exepting shamanism has been much appreciated. Some other scholars wonder if Sim-bang in Cheju might have lost the shamanistic ecstasy in the light of the historical facts, but I believe that it is another form of shamanism quite different in system from shamanism because the core essence of the shaman is not supposed to be easily changeable. Its historic transitions through the Yi Dynasty were viewed in this paper, and it was proved that shmanism in itself has not changed fundamentally. We found that there were two attitudes toward it in the Yi Dynasty- one is that of the Kings and the other that of the Queens. Many kings of the Yi Dynasty placed hard restrictions on shamans, while Great Queens, Queeens and other women made them flourisn. Thus shamanism has undergone vicissitudes and its ecstasy infiltrated into dancing and oracles speically in the rituals performed in the district of Seoul so that the shape of ecstasy has been formalized and used as a recreation.<br/> Shamanistic ecstasy examined in detail is shown to be similar to the shamanism of Siberia as a whole. The patterns of shamanism in Korea can be divided into two-one that indicates only fortune-telling or shaman-medicine whose shaman ritual contents weren't disclosed until after initiation, and the other one that developed the contents of shaman ritual as well as the function of fortune-telling and it involved the functions of fortune-telling, shaman ritual, shaman, medicine, and recreation together. The former may be called incomplete dance and the latter the complete one. <br/> In short, in the first place, Korean shamanism resembles that of Siberia with the same system. And its ecstacy is also regarded as the core essence. In the second place, shamanistic ecstacy has never been changed even though hard restrictions have been placed upon it. Thirdly, there are other patterns of primitive religion, priests and fortune-tellers except for shamanism in Korea.<br/> But, the research on Korean shamanism hasn't developed fully enough, and many aspects remain to discovered.
최길성 일념 1994 교수아카데미총서 Vol.7 No.1
어느 사회에서나 사회적 갈등은 있다. 개인과 개인, 개인과 집단, 집단과 집단 등의 갈등이 있다. 불화와 부적응과 알력 등이 일어난다. 때로는 원한관계로 번져 사회적 문제를 야기하는 일도 있다. 이러한 원한을 해소하기 위한 復讐라는 메카니즘이 있다. 복수는 손해나 피해를 당한 사람이 손해나 피해를 입힌 사람에게 그만큼의 손해나 피해를 가하는 비교적 대등한 관계로 행해지는 것이 원칙이다. 그러나 상대방이 자신의 입장이 이러한 복수를 행하기 어려운 처지가 있다. 살해당한 사람이 살인자를 죽일 수 있다는 것은 불가능하다. 그러나 그의 가까운 친족이 이를 대신할 수는 있다. 수많은 원시민족 중에는 이러한 메카니즘이 있어서 피살자 가족의 복수살인을 묵인하거나 인정하는 예가 있다. 가까운 일본에서도 근대화 이전까지 법으로 인정되었던 것이다. 그러나 이러한 것은 「눈은 눈, 귀는 귀」로 벌주던 고대법에서 찾아볼 수 있는 것이고, 발전한 사회에서는 법률에 의해 해결하도록 되어 있다. 그리나 법이 개인의 원한을 전부 해결할 수 있는 것은 아니다. 여기에 종교가 기능하고 있다.