서해 갯벌지역민은 종합예술제의장에서 해양신격을 모심으로써 일생과 생산의 주기에 따른 의례를 거행할 뿐만 아니라 언어적 진술과 문학적 형상에 의한 미적 전유행위를 시도하였다. 그 결과, 서해 갯벌지역민들은 바다와 연안을 오가면서 갯벌어로를 하면서 지니게 되는 해양정서인 생태적 생명성, 자연적 적응성, 개방적 다양성, 진취적 의식성 등을 표출할 수 있었다.
① 서해 갯벌지역민은 풍어제의 개양할미 • 임경업장군을 상상으로 신앙하며, 입을 닫는 행위를 통해, 신앙의 결절점(結節點)을 만들었다. "물의 문화시대"는 이와 같은 해양신격을 상상하는 맥락에 있고, 신앙이 상상에 의해서 추동되고 있다.
② 서해 갯벌지역민은 갯벌어로의 시작에서 의례하며, 갯벌어장을 트는 행위를 통해 생산의례의 결절점을 만들었다. 강과 바다의 문화교류사는 이와 같은 역사적 추이에 있고, 의례가 이행에 의해서 추동되고 있다.
③ 서해 갯벌지역민은 풍어제의 배치기·띠뱃놀이에서, 시가무(詩歌舞)로 푸는 행위를 통해 놀이의 결절점을 만들었다. 동아지중해 관련 교류와 수용은 이와 같은 공동체성의 회복에서 가능했고, 놀이가 언어에 의해서 추동되고 있다.
④서해 갯벌지역민은 새벽·오후갯벌어로에서, 기후, 해류 및 조류, 물때, 파도, 바람의 종류 등을 보고 소리를 하는 행위를 통해 노동의 결절점을 만들었다. <배치기>, <바디질소리>, ぐ노젓는소리>, 갯벌어로요(<굴딸 때 하는 소리>)등 어업노동요의 소리정신 구현과 생태환경에 대한 인지체계의 구축은 이와 같은 맥락에서 가능한 것이었고, 노동이 소리에 의해서 추동되고 있다.
서해 갯벌지역 구비전승물은 해양문화사적 가치를 지닌다. 그것에서 해양정서가 구현되기 때문이다. 또한 소통을 위한 문화장치의 구축을 전제로 하기 때문이고, 들[평야]문화와 도서[섬]문화의 연결고리이자 배경인 강을 통해 두 세계의 협력과 교류를 가능하게 할 것이기 때문이다.
서해 갯벌지역민은 종합예술제의장에서 해양신격을 모심으로써 일생과 생산의 주기에 따른 의례를 거행할 뿐만 아니라 언어적 진술과 문학적 형상에 의한 미적 전유행위를 시도하였다. 그 결과, 서해 갯벌지역민들은 바다와 연안을 오가면서 갯벌어로를 하면서 지니게 되는 해양정서인 생태적 생명성, 자연적 적응성, 개방적 다양성, 진취적 의식성 등을 표출할 수 있었다.
① 서해 갯벌지역민은 풍어제의 개양할미 • 임경업장군을 상상으로 신앙하며, 입을 닫는 행위를 통해, 신앙의 결절점(結節點)을 만들었다. "물의 문화시대"는 이와 같은 해양신격을 상상하는 맥락에 있고, 신앙이 상상에 의해서 추동되고 있다.
② 서해 갯벌지역민은 갯벌어로의 시작에서 의례하며, 갯벌어장을 트는 행위를 통해 생산의례의 결절점을 만들었다. 강과 바다의 문화교류사는 이와 같은 역사적 추이에 있고, 의례가 이행에 의해서 추동되고 있다.
③ 서해 갯벌지역민은 풍어제의 배치기·띠뱃놀이에서, 시가무(詩歌舞)로 푸는 행위를 통해 놀이의 결절점을 만들었다. 동아지중해 관련 교류와 수용은 이와 같은 공동체성의 회복에서 가능했고, 놀이가 언어에 의해서 추동되고 있다.
④서해 갯벌지역민은 새벽·오후갯벌어로에서, 기후, 해류 및 조류, 물때, 파도, 바람의 종류 등을 보고 소리를 하는 행위를 통해 노동의 결절점을 만들었다. <배치기>, <바디질소리>, ぐ노젓는소리>, 갯벌어로요(<굴딸 때 하는 소리>)등 어업노동요의 소리정신 구현과 생태환경에 대한 인지체계의 구축은 이와 같은 맥락에서 가능한 것이었고, 노동이 소리에 의해서 추동되고 있다.
서해 갯벌지역 구비전승물은 해양문화사적 가치를 지닌다. 그것에서 해양정서가 구현되기 때문이다. 또한 소통을 위한 문화장치의 구축을 전제로 하기 때문이고, 들[평야]문화와 도서[섬]문화의 연결고리이자 배경인 강을 통해 두 세계의 협력과 교류를 가능하게 할 것이기 때문이다.
This study hypothesizes the generality and the individuality of island/marine cultures in view point of folklore, insisting that the marine atmosphere which has been preserved in people who have wandered around and fished at the foreshore region of the West Sea can be induced through ecological vita...
This study hypothesizes the generality and the individuality of island/marine cultures in view point of folklore, insisting that the marine atmosphere which has been preserved in people who have wandered around and fished at the foreshore region of the West Sea can be induced through ecological vitality, natural adaptability, open diversity and progressive consciousness. 1) In consideration of the folk/culture information and oral heritages in the foreshore of the West Sea, Seonjaedo and Youngheungdo are center of the Incheon-Gyeonggi Gulf, and Hwangdo is the center of the Chungnam-Cheongsoo Gulf in terms of oral transmission. For the island regions of the Jeolla range, Wido takes the central part. The subject is primarily "folk community". A story of a foreshore fisherman and the entertainment of a song leader in the community are included, and assortment and auction of a clam, an oyster and an octopus exist. The second subject is "the folk language." The life of foreshore fishery, phraseology, a cognitive language, a structural language (a proverb), and a tabooed word are merged. The last one is "folk literature." The songs of fishing labor including the song of foreshore fishery (Baechigi) are involved, and the narrative and a song of shamanist custom song such as the ceremony for forshore fishery, a story of a goblin and a legend of the general Yim, Gyeong-Up, etc. in the foreshore regions of the West Sea remain. 2) ① In terms of region of life/ecology, the religious knot point was created through deifying Gyeyang Halmi and the general Yim, Gyeong-Up in imagination and closing the mouth. " The cultural age of the water" lies in line with imagination of marine deification, and belief is driven by imagination. ② In tradition of adaptation/nature, the knot point was made from the foreshore fisheries and through cultivating the fisheries. The history of cultural exchange between the river and the sea lies in such a historical process, and tradition is driven by practice. ③ In view of play in diversity/openness, the knot point of play was created in Baechigi (traditional wrestling)/Tibetnori (song for fishing) in Pungeoje (a big-catch ceremony) and through activities with Shigamu (poetry/song/dance) The exchange and acceptance in regard to the Eastern Asian mediterranean sea became possible due to such recovery of a community spirit, and play is driven by a language. ④ In labor of consciousness/progress, the knot point was created at the dawn/afternoon foreshore fisheries and through the sound at a glance of the kind of climate, current, tide, tide time, wave and wind. The realization of Sori (a narrative song) spirit in songs of fishing such as , , , , etc. and the establishment of the cognitive system considering eco-environment was possible in this sense, and labor is driven by Sori. 3) It is possible to say that an oral heritage at the foreshore region of the West Sea contains a marine-cultural value. That is because the marine atmosphere is embodied on the assumption of the establishment of a cultural device for communication. In particular, the simultaneous operation of the field (plain)-centric cultural communication device and the isles (islands)-centric cultural communication device will make possible to cooperate and exchange between two worlds through the river.
This study hypothesizes the generality and the individuality of island/marine cultures in view point of folklore, insisting that the marine atmosphere which has been preserved in people who have wandered around and fished at the foreshore region of the West Sea can be induced through ecological vitality, natural adaptability, open diversity and progressive consciousness. 1) In consideration of the folk/culture information and oral heritages in the foreshore of the West Sea, Seonjaedo and Youngheungdo are center of the Incheon-Gyeonggi Gulf, and Hwangdo is the center of the Chungnam-Cheongsoo Gulf in terms of oral transmission. For the island regions of the Jeolla range, Wido takes the central part. The subject is primarily "folk community". A story of a foreshore fisherman and the entertainment of a song leader in the community are included, and assortment and auction of a clam, an oyster and an octopus exist. The second subject is "the folk language." The life of foreshore fishery, phraseology, a cognitive language, a structural language (a proverb), and a tabooed word are merged. The last one is "folk literature." The songs of fishing labor including the song of foreshore fishery (Baechigi) are involved, and the narrative and a song of shamanist custom song such as the ceremony for forshore fishery, a story of a goblin and a legend of the general Yim, Gyeong-Up, etc. in the foreshore regions of the West Sea remain. 2) ① In terms of region of life/ecology, the religious knot point was created through deifying Gyeyang Halmi and the general Yim, Gyeong-Up in imagination and closing the mouth. " The cultural age of the water" lies in line with imagination of marine deification, and belief is driven by imagination. ② In tradition of adaptation/nature, the knot point was made from the foreshore fisheries and through cultivating the fisheries. The history of cultural exchange between the river and the sea lies in such a historical process, and tradition is driven by practice. ③ In view of play in diversity/openness, the knot point of play was created in Baechigi (traditional wrestling)/Tibetnori (song for fishing) in Pungeoje (a big-catch ceremony) and through activities with Shigamu (poetry/song/dance) The exchange and acceptance in regard to the Eastern Asian mediterranean sea became possible due to such recovery of a community spirit, and play is driven by a language. ④ In labor of consciousness/progress, the knot point was created at the dawn/afternoon foreshore fisheries and through the sound at a glance of the kind of climate, current, tide, tide time, wave and wind. The realization of Sori (a narrative song) spirit in songs of fishing such as , , , , etc. and the establishment of the cognitive system considering eco-environment was possible in this sense, and labor is driven by Sori. 3) It is possible to say that an oral heritage at the foreshore region of the West Sea contains a marine-cultural value. That is because the marine atmosphere is embodied on the assumption of the establishment of a cultural device for communication. In particular, the simultaneous operation of the field (plain)-centric cultural communication device and the isles (islands)-centric cultural communication device will make possible to cooperate and exchange between two worlds through the river.
※ AI-Helper는 부적절한 답변을 할 수 있습니다.