병와 이형상을 기억하는 두 시선, 심방 그리고 일반인 -구비 전승으로 형상화된 신당 철폐의 자취와 기억-

Abstract

This article is written to examine ‘specific events,’ ‘reconstruction of memory’ regarding them, and the ‘transmitter of transmission’ who repeatedly ventilates such memories. In particular, departing from the conventional lumping of ‘The public’ as the subject of transmission in existing research, it divides into two groups—‘Shimbang (Jeju’s Shamans) group’ and ‘the general public (ordinary people)’—thus pointing out the somewhat different orientations in the intention and context of remembering and transmitting the event of the abolition of ‘The incident of shrine demolition caused by Byeong-wa Lee Hyung-sang’ as a transmitted material between the two transmitters. The disbandment of the Byongwa Lee Hyung-sang Shrine was a significant event that shook Jeju Island’s indigenous faith. However, with Lee Hyung-sang leaving Jeju after about a year, Jeju’s shamanistic society absorbed such cultural shocks and moved quickly to recover and reconstruct collapsed beliefs. Subsequently, the Shimbang group, through transmissions like <Nalgwagug-seomgim>, the history of shrines within “Dangsin-bonpuri,” <Yeongcheon-Leemoksa-bonpuri(永川李牧使本)>, <Godaechang-bonpuri>, among others, embedded the event within their narratives not only to overcome oppression but also to internalize and activate ‘cultural memories’ regarding the status of shamanism, their group identity, and to support the ‘shamanistic society.’ This process aimed to strengthen the cohesion of the Shimbang group and emphasize the vitality and solidity of shamanistic faith. Even in legends recorded as folklore rather than in bonpuri if the storyteller was a Shimbang, these characteristics were inherently present, distinguishing them significantly from folklore narrated by the ordinary person. When examining relatively recorded folklore, it was noted that the ordinary person tended to reshape and vary related stories by focusing on ‘the figure of Lee Hyung-sang and his evaluation’ rather than emphasizing the ‘history of shamanistic oppression’ or the ‘status of shamanistic faith and society.’ Particularly, in this category, related transmissions often incorporated existing transmissions associated with the duties or tasks of Jeju’s pastors or officials—such as Kimnyeong-Sagul transmission(related to Seo-ryeon), transmission of Golchong (related to Ki-geon)—thus expanding the narrative scope of transmissions. Therefore, in folk tales related to Lee Hyung-sang narrated by the ordinary person, Lee Hyung-sang’s traces were constructed around the event of ‘shrine disbandment,’ presenting a ‘reform’ or ‘revolution’ as the essential aspect of ‘Lee Hyung-sang’s qualities as a Jeju Magistrate.’ This often led to the production of endings with varying evaluations and whether punishment was warranted. Furthermore, it was discussed that attention should be paid to cases where the viewpoints of the Shimbang group and the general public were reconciled in related belief legends such as <DuriBillet-Dangsin-bonpuri>. The related transmission narratives of the Duri-Billet-Dang entail how the Shimbang group and the ordinary person narrated the folklore of Duri-Billet-Dang, and when the gap in collective memory touches upon the ‘issue of collective survival (famine)’ in the community’s ‘realistic crisis situation,’ they seem to reach a consensus. Therefore, these transmissions were considered as products of ‘the recollection of collective memories’ for the Shimbang group, and as materials where the perception of reality and the aspiration towards Jeju Magistrate among the ordinary person were reconciled, representing ‘reconciliation of collective memories’ placed at the juncture. As noted, while existing research has interpreted the related folklore of Lee Hyung-sang as subjects placed at the opposite end of recorded transmissions, representing ‘the dominated class’ that resisted the oppression of the ‘dominant class,’ ‘faith communities,’ ‘the ordinary person,’ whose memories intertwined with social status and implications. On the other hand, this article scrutinized and validated the fact that the subjects treated as homogeneous groups in related folklore can differ in their intentions or perceptual directions in transmitting event experiences and memories depending on their status (social position), degree of influence, etc., and that this could lead to narrative diversification, thus potentially changing the meanings in transmissions. This approach not only applies to the folklore related to Lee Hyung-sang but also suggests the need for a more detailed distinction and elucidation of the ‘gap between memory and narrative’ existing between ‘Shimbang (group) and the ordinary person,’ ‘Bonpuri’ and ‘folklore’ in studies on oral tradition, which are currently in a state of limbo.