농촌과 어촌의 용왕굿 비교

Abstract

This article is an extension of a previous article in which a comparison was made between the manifestation of ‘Yongwang’ (Ocean King) in ‘Mudang Gut’ (traditional shamanic ritual) in coastal regions and the depiction of ‘Yongwang’ in inland personal beliefs, a comparison that revealed a literary imbalance to some extent. Against this backdrop, the present article compares ‘Yongwang Gut’ as part of ‘Mudang Gut’ performed in inland and coastal regions. There has been little or no report on ‘Yongwang Gut’ cases in rural regions but recently information on ‘Yongwang Gut’ performed in the rural area near the Han River was obtained, enabling a comparison with rituals performed in coastal regions. This comparison has revealed considerable differences. The ‘Yongwang Gut’ in rural villages is characterized by personal-driven rituals for blessing led by the ‘mudang’ (shaman) and individuals in the form of ‘Jaesu Gut’ dedicated to the living. On the contrary, ‘Yongwang Gut’ in fishing villages is mainly performed within the context of the local community by cooperation between the ‘mudang’ and villagers. It also seeks blessings and fortunes for the living while, at the same time, wishing for heavenly blessings for the dead. In fishing villages ‘Yongwang’ serves as a god who governs everyday living and the sea as an overwhelming threat, while in rural areas ‘Yongwang’ is considered as an existence of the sea equivalent to the god of mountains, which is likely to come from the different surrounding environments. ‘Yongwang Gut’ is gradually disappearing over time. The ocean is no longer the subject of fear and threat, resulting in less need to seek faith for blessing. The rural areas have seen an increasing influence of ‘Jaesu Gut’ and subsequently no longer have to seek ‘Yongwang’ at the sea. When ‘Yongwang Gut’ was performed in the past, believers most likely had their ‘saju’ (fate) associated with water. They used to perform ‘Yongwang Gut’ near the river if they found it effective to seek blessings and fortunes from ‘Yongwang’. Today, however, rural villagers do not pay much attention to this ‘saju’ and believe that everything will be resolved by performing ‘Jaesu Gut’ only. Therefore, it is not easy to see ‘Yongwang Gut’ being performed in rural regions, which is even more so due to a gradual disappearance of traditional culture in the agricultural sector. Similarly, it is becoming increasingly more difficult to see ‘Yongwang Gut’ being performed in fishing villages.