서울 도당굿의 변화상과 의미- 봉화산도당굿을 중심으로 -

Abstract

This paper aims to organize the changes of Seoul Dodanggut during the urbanization and redevelopment of Seoul city, and furthermore conclude a new meaning through this. The research focuses on Bongwhasan Dodanggut, which is enlisted as the 34th Seoul intangible heritage. The three districts of Jungnang-gu; Jungwha-dong, Muk-dong, and Sinnae-dong share the Bongwha mountain, and with this they share a sincere belief in the region. Urbanization of the region has brought the leave of natives. Only members among the aged people remain as active participants of the Bongwhasan Dodanggut, and this situation has changed the subject of tradition. Bongwhasan Dodanggut was originally transmitted among residents, as other Guts do in Korea. However recent urbanization has brought some serious changes to the population, leaving the task to region’s cultural centers and the preservation society groups. This change has brought an identity change in the performing group. The elderly could not perform nor transmit it, so the baton was handed over to the region’s cultural centers and preservation society groups. This change meant the decrease of inner-religious-characteristics and the increase of outer-performance-characteristics. The characteristics of Seoul Dodanggut can be pointed out as shaman dance, song, and music. Its’ specific details are embedded in shaman cloth, equipment, ritual food, and etc., and the combination of these is what makes Seoul Bongwhasan Dodanggut as a synthetic art. However as the subject of performance changed with urbanization, it tends to emphasize in amusement-performing aspects and festivals, leaving sincerity behind. This identity change is seriously altering ritual aspects of religious beliefs, and is replacing them in to play and amusement. This change demands us to expand the concept of village-centered Guts to regional community. Of course the center of folklore should be placed with ‘the folk’, but as we can witness through the change in Dodanggut in urban society, it is time where a new discussion is needed in defining ‘folk’ in urban society. In the past, ‘the folk’ meant village people, but it should now be expanded. It should now also include the members of the preservation society and region’s cultural centers, which are newly grown communities for the preservation of Guts. The change of ‘folk’ requires us to discuss a new subject of folk in urban areas.