제주도 당굿과 경제

다국어 초록 (Multilingual Abstract)

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.

참고문헌 (Reference)

1 현용준, "제주도 무속과 그 주변" 집문당 2002

2 null, "제주도 무속 연구" 집문당 1986

3 濟州市, "濟州市의 鄕土民俗" 濟州市ㆍ濟州大 耽羅文化硏究所 1992