‘코로나’ 위기 속 무형유산 커뮤니티의 실천 양상과 그 의미 -전복된 일상성의 전복-

Abstract

This paper examines the impact of the COVID-19 pandemic crisis on the realm of intangible cultural heritage (ICH) in Korea by focusing on the Namhaean Byeolsingut and Gangneung Dano Festival, which are under the traditional performing arts category, and Otchiljang and Seonjajang, which are under the traditional crafts category. Through these cases, we look at the community's endeavor for the safeguarding and transmission of ICH in order to overcome the pandemic crisis. This paper dives into the specific practices provided by each group mentioned above for meaningful case studies of Korean ICH safeguarding and transmission activities in the post-pandemic era. Due to the pandemic that began in 2020, cultural events, festivals, and performances related to ICH, regardless of their categories were canceld or postponed, thus the ICH community of Korea faced a crisis. Although the activities of these communities were suspended, they broke away from its passive stance amid the threat of the infectious disease and attempted new initiatives by seeking proactive measures. Their activities have four major themes: Firstly, this study aimed to revive specific functions and meanings of ICH within the context of a disrupted daily life from the Covid-19, conveying hopes for the restoration of normalcy. Secondly the utilization of digital media has become vibrant. Thirdly, there has been an exploration of expanding into new areas of activity that were usually challenging to implement. Fourthly, the enhancement of resilience has been pursued through introspection and capacity-building within the community. In summary, the evolving patterns of practice within the intangible cultural heritage community represent attempts to subversion of disrupted dailiness. This can be viewed as silent practices towards a new world created by the vulnerable in response to control and oppression from external forces that individuals or groups find challenging to resist. Such subversive practices are distant from violence, lacks organizational characteristics, and, furthermore, is not easily noticeable. Nevertheless, it fosters the strength to quietly tread towards the future. Considering this as resilience, particularly recovery resilience, seems fitting. Strengthening the recovery resilience of the intangible cultural heritage community is likely to lead to securing self-sustainability and, consequently, anticipating sustainable transmission of ICH in the future.