済州島シャーマンの世代別の認識差と新たなシャーマンの増殖 -現地のフィールド調査を通じて- = Differences in perception among Jeju Island shamans by generation and proliferation of new shamans through the field survey

다국어 초록 (Multilingual Abstract)

本稿では、済州島のシャーマンの50代~60代と、40代のシャーマン複数名に対するインタビュー調査を通じて、済州島シャーマンの世代別の認識の差について詳しく論じた。 50~60代のシンバンの特徴としては、1980年に済州島シャーマニズムの文化財登録前後でシャーマンになった者は、すべてが｢シンバン｣や｢シンバンの子｣であることを理由に、身分の卑しい職業の担い手として冷遇を受けた経験があることを語る。一方、40代のシンバンにおいては、幼い頃、親やその周辺の人物からシンバンの社会的地位が甚だ低く、軽蔑されることもあると伝え聞いているが、彼ら自身が直接、差別や軽蔑を受けた経験はほぼないと語る。したがって、差別や軽蔑を経験した50~60代の方が自身の仕事に対してより誇りを持っている傾向があることが明らかになった。また、従来の村落祭祀などの集団規模での問題解決を目的とした伝統クッの方式ではなく、個人の人生相談や病気治癒などを目的とした新手のクッやタロット、占いなどの方式が生まれており、人々の信仰形態にも大きな変容が見られた。顧客側も同様、従来の伝統のクッに比べ、コストが安く手軽にシャーマンを訪ねることができ、それがまた新しいシャーマンの増殖に繋がっていることが究明できた。

다국어 초록 (Multilingual Abstract)

This paper discusses in detail the differences in the perceptions of Jeju shamans by generation, through interviews with Jeju shamans in their 50s and 60s and several shamans in their 40s.
As for the characteristics of Shimbangs in their 50s and 60s, those who became shamans before and after the registration of Jeju shamanism as a cultural property in 1980 all speak of having experienced cold treatment as bearers of a low status occupation because they are “Shimbangs” or “Shimbang’s child”. On the other hand, Shimbangs in their 40s say that they themselves have had almost no direct experience of discrimination or disrespect, although they have heard from their parents and others that the social status of Shimbang is very low and that they are sometimes disrespected when they were young. Therefore, it is clear that those in their 50s and 60s who have experienced discrimination and disrespect tend to be more proud of their work. In addition, kut(the traditional Korean shamanic ritual) method of solving problems on a group scale, such as village rituals, has given way to newer methods such as kut, tarot, and fortune telling, which are intended for personal life counseling and disease healing, and there has been a significant transformation in people’s forms of belief. Similarly, customers can visit shamans more easily and at a lower cost compared to the traditional Kut, which has led to the proliferation of new shamans.