호남무속에 사용되는 물질문화의 상징성과 변화양상 연구

Abstract

The aim of this research is to illuminate the characteristics of Honam Shamanism in analyzing its symbolic meanings and transformation of the materials inherited in the Shamanic material culture of Honam Province. The Shamanic material culture in Honam Province is not diverse compared with other areas. For this reason, some identical Shamanic materials are repeatedly used having different functions. By contrast, some different kind sof Shamanic materials tend to represent in distinguishable characters. Having used a few Shamanic materials, implied meanings are complexly presentin a Shamanic material. Symbolic Meanings of the Shamanic materials are manifested by the first name. Jijeon(papered money) has other titles, Neokjeon and donjeon in which the body of god remains. Neokjeon and donjeon also indicate money for a journey of after life. Rice is likely to be referred to as Jeasukssal and Aekmi(rice of preventing misfortune) for prevention of Aek(misfortune). Shamanic materials are entitled to meanings from a step in which resources are chosen to make the Shamanic materials. Especially, Shingan that is the sole chungshingu(material to call a divine Spirit) in Seseomoo is characteristically made of bamboo.Honam-Gut is performed by intermediate materials that symbolize meanings in the process. Shamanic materials of symbolic meanings in the process of Honam-Gut are as follows: restricting the ritual place by Byungpung(a folding screen), purifying the holy place with a sound of a percussion instrument. Then, the shaman in the Honam-Gut calls a divine Spirit to comprehend the intention of the divine spirit, to fulfil one’s wish, to reborn, to exorcise a demon and let the divine Spirit go. Honam Shamanism uses daily living tools in the way of giving symbolic meanings. In addition, the daily living tools will be returned to their original uses after the ritual in being not placed a taboo on them Mugu(shamanic instruments) in Sitkkim-gut, the dead in a shamanistic ritual(Cheondo-gut that is a shamanistic ritual to escort the spirit of the dead to Heaven by ‘washing it or making it be pure’ symbolically) not only separates the spirit from the body but also distinguishes between men and women, even between married and unmarried by symbolic materials. Shamanic materials in ritual plays as an intermediation of symbolic meaning for a reciprocal action, and they are ceased to exist and rebirth depending on views of believers. Shamanic material culture in Honam Province has different aspects from the past. The use of Shamanic materials by the deceased a female shaman, a musician of hereditary shaman’s lineage, and the present shamansand musicians has changed, but the change seems to be developed gradually rather than recently. Seseobmoo (hereditary shaman) has adopted Gangshinmoo(possessed shaman)’s Shamanic materials. Gangshinbosal(possessed shaman) more actively brings Gangsinmoo’s Shamanic materials from JungbuLeebuk Province in order to use them for ritual and tell fortunes. In addition, Gangshinbosal has accepted form of ritual from the areas; thus, the form has affected Gangshinbosal’s ritual. In some areas, Shamanic materials have entirely different interpretations in the process of acceptance, and such interpretations are inclined to be a generalization. Furthermore, the number of the holy place that is an open sacred space has increased. It is also a changed aspect that daily living tools, which are temporally transformed into shamanic instruments for ritual, has changed in open mugu as the performer of ritual possess them. Shamanic materials are both a means and the outcome to represent internal ideas. For this reason, the characteristics of Honam Shamanism reflected in Shamanic Material Culture are summarized by three aspects. First, only minority divinities are worshiped. Shamanism of Honam Province is extremely limited to investigate the subjects of the gods and divinities in ritual because of the character of the ritual. Only the ancestor-god including the deceased, Jeseok or chilsung(the Great Bear god), the guardian god of a dwelling, outdoor for messengers of death, the general god and the like can be analyzed the characteristics. A theory suggests that jeseok, chilsung or the mama god are treated as same as ancestor. From this perspective, it might be said that the most significant divinity is the ancestor-god including the deceased in Honam Shamanism. Second, it seems that the idea of death has been developed. Sitkkim-gut is the most prevalent Gut in Honam Province. Hence, there are different Symbolic materials for the deceased. Since the ancestor-god including the deceased is regarded as the most respectable divinity, such symbolic materials seem to be developed. In addition, to break off relations between the living and the dead, there are several attempts in Honam-Gut. At the end of ritual, by visualized symbolic materials the living believes that the dead sets off for Jesung(the other world). Cheondo-Gut is seen as a rite for the dead, but behind the rite seems to be for the living who is frightened of death. It seems that the idea of people in this world is reflected in Shamanic materials by symbolizing the idea. Then, the living tries repeatedly attempting to breakdown the relations with the dead by the symbolic materials. Finally, some mobility crossing of sacredness and profanesis seen in Shamanic materials. There are more Shamanic materials that are temporary transformed into being sacred than Shamanic materials that are always sacred in Honam Province. A daily place and daily living tools that are added symbolical meanings during ritual are recovered the original functions all over the ritual. In this regard, the characteristic of Honam Shamanism can be said that the conversion between sacredness and profanes is disengaged. In addition, Honam Shamanism adds more Symbolic Meanings to Shamanic materials than the possessed shaman circles. This feature seems to be present Honam Shamanism that is the hereditary shaman circles.