제주도 서사무가 <서귀포본향당본풀이>에 나타난 권력과 젠더의 향배(向背) - ‘신부 바꿔치기’ 화소를 중심으로

Abstract

In some versions of the Jeju shaman epic Seogwipo- Bonhyangdang- Bonpuri, Baramun is the son of a ‘Seoul’ Buddhist priest from ‘Jeju-do’ and Gosanguk and Jisanguk, both appear as the daughters of a ‘Chinese’ minister. Generally, a Jeju-do god considered an ‘external’ is positioned as superior to an ‘internal’ god. Therefore, when Baramun feels his life is being threatened while asking the Chinese minister for Jisanguk’s hand in marriage, can be interpreted as having the influence of the hierarchy of ‘China’ and ‘Jeju-do’ being exercised, each symbolizing the ‘externals’ and ‘internals’ respectively. But, the Chinese counsel sends Gosanguk into the room instead of the Jisanguk, in order to entrust the firstborn Gosanguk with patriarchal authority. So, when Gosanguk defines Baramun and Jisanguk, both who fall in love and elope after the matrimony, as ‘traitors’ it is actually the voice of her father. At this time, Gosanguk is ‘patriarchal woman’. In that sense, when Gosanguk demands her sister to renew her surname, she is also demanding that she get out of her father’s lineage. Meanwhile, bothfemale character’s personality change after the matrimony. Gosanguk and Jisanguk are not just woman’s body without self-will that can be ‘bride shifting’ by their father. However, while Gosanguk has the patriarchal logic engraved in herself, Jisanguk lets her body slip away from the patriarchal logic. Recognizing that in a patriarchal society a woman is transferred from one patriarch to another through matrimony, Jisanguk technically did not move ‘from someone’ to ‘being someone’s’ for she did not have an official matrimony.