Under the drastically changing culture, the traditional form and contents, meanings have been consistently maintained although the transmissional force of Byulsingut in the eastern coast has been weakened compared to the past. Under the situation, thi... Under the drastically changing culture, the traditional form and contents, meanings have been consistently maintained although the transmissional force of Byulsingut in the eastern coast has been weakened compared to the past. Under the situation, this study has been carried out by finding out the characteristics for each transmissional area with the comprehensive look of the transmission and performance of Byulsingut in the eastern coast through the long-term participatory observation in a way of capturing and explaining the tendency of change as in the position of body for transmission, such as, village and resident, shaman and sponsoring group and so forth. The outcome of the research is summarized as follows. First, as a result of full survey of Byulsingut that was undertaken in fishery villages in the eastern coast, such has been handed down in 88 villages as of December 2016. After segmenting those 88 villages into 7 transmissional areas, the characteristics for each region were captured and as aresult the Goseong area placed importance in Gongsu, the Gangreung and Samcheok area had the dual structure of Seonanggut and Yongwanggut, and the Uljin area had Nobangye which has significant role in the transmission of the Byulsingut. In addition, the Youngdeok area has the 10-year ‘Doori’ performance period maintaining the trend while the Pohang area sustains the 2-day Bamsamgut(all night gut) transmission without sleep. Meanwhile, the Gyeongju and Ulsan area breaks away from the simultaneous existence of Gyeopgut and Hotgut to the Holgut condition gradually. In addition, the Busan area displays the trend of conspicuous for the Gutgeori performance of the Josanggut line with the repetition of the same Gutgeori through the Gyeopgut. Second, looking into the locality of Byulsingut in the east coast on for each transmission element, the main group is generally shifted from the Nobangye to the Eochongye, and for the case of the upper-north Goseong area, the influence of the Eochongye is absolute while there are growing areas to manage the Byulsingut together with the Eochongye and village organization as it goes toward the Busan area. In between the village and the shaman groups, the contract for the Byeolsingut turns from the regular relationship to the contract relationship to be the level to have the village to pay the consideration for providing the ceremonial service to pray for the well-being of the village. Meanwhile, the shaman groups that leads the performance has 69 A hereditary shaman leading types and 11 The possessed shaman, the type which possessed shaman takes on the Gut and A hereditary shaman to participates together for performance in 8 villages and the hosting period of the Byulsingut is intensely concentrated in spring and autumn. The performance period of the Byulsingut was 2.83 days in the eastern coast and the average of Gut period was 3.84 years Doori at the time of survey in 1978 but the average is extended for 5.69 year Doori as of 2016. Meanwhile, the place for ceremony is expanded into main space of village around the Gutcheon. Dedicating the flower as the ceremonial altar is to recognize the flower as offering while turning back the Golmaegisin (Guardian of Village) to its original place. The Gutgeori undertaken in Byulsingut in the eastern coast has the basic Gutgeori undertaken in general for each region, and the Gutgeori required for each characteristic of village may be added to be undertaken. The Busan area is in the type of Gyeopgut to be classified for external hall and internal hall to have two masters of ceremony taking the respective responsibility. The village ceremony is classified for resident leading type, shaman leading type, and shaman entrusting and deletion type. Third, as a result of taking a look at the change of the Byulsingut following the subject of transmission, any change from the main body of the faith in village people is shown for weakening of faith, maintaining the inertia following the etiology, accomplishment of realistic demand of residents reflecting the reality, and decline of meaning of the Byulsingut due to the replacement of leading group. Next the change from the shamam groups as the subject body of performance is shown to be replacement and transfer of performance, settlement of view performance that places value in public reaction, and re-structuring of Gut learning method and identity. Lastly, the change from the sponsorship of organizations as the main body as well as business enterprise has shown to be building up stable economic foundation of Byulsingut, enhancement of convenience of operation due to administrative support, dilution of religious features and letting Byulsingut to be an official event in the region and so forth. And, fourth, as a result of taking a look at the aspect of acceptance of the subject body of transmission that responds to the change of the Byulsingut, the village residents seek for conveniences through the Daenarim (spiritual possession), to select the advantageous side in accordance with the justification by their situation, and pursue the practically reasonable Byulsingut which can be held accordingly to the change of living environment. Inaddition, the shamangroup seeks for the practical acceptance with shamanistic and religious feature on the base for strategic accommodation in consideration of changes . Meanwhile, the subject body of sponsorship interprets the Byulsingut as precious traditional and cultural asset for the region and brings out the justification of the succession in a way of emphasizing the contribution of its sponsorship to build up the local culture. In this process, they show their intent to solidify their political position in the local society by maintaining and expanding the amicable relationship with residents. In the future, the transmission of the Byulsingut will be determined for its direction depending on the changes in the Korean society externally and the conditions of the village internally as well as the drive of the transmission group for the Byulsingut. In particular, it is expected to have significant changes in the form and contents of the transmission depending on the consciousness, desire and decision of the residents as the subject body of faith that leads the Byulsingut. In addition, in such a flow, the rituality of the Byulsingut is weakened with the festivity as the local event more strengthened. And, such a change is considered to be led to the increase of creative and artistic undertaking while it is linked to the stage and de-contextualization of the Byulsingut. Key words: Byulsingut in the eastern coast, tranasmission area, Doori, locality, Daenarim, subject body of transmission(subject body of faith, subject body of performance, and subject body of sponsorship), change of Byulsingut, accommodation of Byulsingut. ，韩语毕业论文，韩语毕业论文 |
