지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
This paper examined a tug of war, one of folklore plays, especially tug-of-war with side ropes among them. The number of the persons participating in 'tug-of-war with side ropes' which has been hadnded down to Gwacheon and the scope of the area participating in it are surprisingly large-scaled. The event is a large-scaled local event no less than 'Gijisi tug of war' of Dangjin-gun, Chungnam, 'Samcheok tug of war' of Gangwon-do, 'Yeongsan tug of war' of Gyeongnam, which were well known to the general public. Accordingly, the purpose of this paper is, on the basis of the contents that has been investigated up to now, to have the public be interested more in Gwacheon tug-of-war with side ropes by publicizing it to the public.
To achieve this goal, in this paper, the author progressed in the following way. First, the study was made on the basis of the testimony of the aged through on-site investigation. Second, the on-site investigation record and an individual anthology were utilized as supplementary materials. Third, the author referred to a performance process of the play restored at Gwacheon Folklore Preservaton Meeting in 1992. Fourth, to indicate the characteristics of tug-of-war with side ropes in Gwacheon area, the author referred to and compared investigation materials and study results of the tug of wars in other areas.
No exact: record of the history of <Gwacheon tug-of-war with side ropes> is left. But since it is a typical play that has been handed down in the area south of the Han River, it can be understood at the level as same as tug of war tradition history of the Korean Peninsula. It is resumed that the tug of war tradition history of the Korean Peninsula is long, and there remains a record of "Dongguksesigi", so that we can not but presume the history under such a record. As a record of <Gwacheon tug-of-war with side ropes>, there is "Usanmango" written by Sin Jong-muk in 1917. And, according to the testimony of Kim Su-won, an informant, it is said that tug-of-war with side ropes praying for a fruitful year has been played on the 15th of January under lunar calendar every year until 1915.
In relation to <Gwacheon tug-of-war with side ropes>, a legend has been handed down that originated the tug of war. Once upon a time, a boa lived here. Then, if the people did not a tug of war on the 15th of January every year, the boa was hung on the bridge, so that there was a frequent flood and contagious diseases was prevalent in the village. So, the people in the village played a tug of war so as for a boa not to be hung on the bridge. That is, it was said that by the people pulling out a rope similar to a boa, the bridge wasn't blocked up, and the village was not flooded or contagious diseases was not prevalent in the village.
This is closely related to Dragon God faith. The rope used in the tug of war is a dragon. This conception is not the one limited to our country. This faith is usually found in Southeast Asia or Northeast Asia where a tug of war is conducted. It is a generalized and clear fact that the relation between agriculture and Dragon God faith is closed. A dragon has been regarded as a god that governs rain, wind and cloud, and has been recognized as a good god which brings abundance and fecundity.
Compared with tug of wars of other provinces, <Gwacheon tug-of-war with side ropes> is divided into 4 features. First, the type and name of a rope. The name is tug-of-war with side ropes, because the type of the rope is like side ropes attached to the bulky tug-of-war. Second, the number of participation people and areas is large-scaled. Gwacheon covered a very wide administrative area in the period of Japanese rule. And, the participation people was investigated to be scores of thousands of persons, so that it can be found the play was a event no less large than that of any other area. Third, Daemaengi(large boa) religious service was performed. In other areas, Dong religious service is frequently performed when a tug of war is played, but in Gwacheon, Daemaengi religious service is performed. Fourth, an aspect of combining other folklore plays is appearing. <Gwacheon tug-of-war with side ropes> is not just to play a tug of war, but to naturally combine other folklore plays, so that an aspect of 'tug-of-war with side ropes+Mudong Nonak Play+Dabgyo Play is appearing.'
To achieve this goal, in this paper, the author progressed in the following way. First, the study was made on the basis of the testimony of the aged through on-site investigation. Second, the on-site investigation record and an individual anthology were utilized as supplementary materials. Third, the author referred to a performance process of the play restored at Gwacheon Folklore Preservaton Meeting in 1992. Fourth, to indicate the characteristics of tug-of-war with side ropes in Gwacheon area, the author referred to and compared investigation materials and study results of the tug of wars in other areas.
No exact: record of the history of <Gwacheon tug-of-war with side ropes> is left. But since it is a typical play that has been handed down in the area south of the Han River, it can be understood at the level as same as tug of war tradition history of the Korean Peninsula. It is resumed that the tug of war tradition history of the Korean Peninsula is long, and there remains a record of "Dongguksesigi", so that we can not but presume the history under such a record. As a record of <Gwacheon tug-of-war with side ropes>, there is "Usanmango" written by Sin Jong-muk in 1917. And, according to the testimony of Kim Su-won, an informant, it is said that tug-of-war with side ropes praying for a fruitful year has been played on the 15th of January under lunar calendar every year until 1915.
In relation to <Gwacheon tug-of-war with side ropes>, a legend has been handed down that originated the tug of war. Once upon a time, a boa lived here. Then, if the people did not a tug of war on the 15th of January every year, the boa was hung on the bridge, so that there was a frequent flood and contagious diseases was prevalent in the village. So, the people in the village played a tug of war so as for a boa not to be hung on the bridge. That is, it was said that by the people pulling out a rope similar to a boa, the bridge wasn't blocked up, and the village was not flooded or contagious diseases was not prevalent in the village.
This is closely related to Dragon God faith. The rope used in the tug of war is a dragon. This conception is not the one limited to our country. This faith is usually found in Southeast Asia or Northeast Asia where a tug of war is conducted. It is a generalized and clear fact that the relation between agriculture and Dragon God faith is closed. A dragon has been regarded as a god that governs rain, wind and cloud, and has been recognized as a good god which brings abundance and fecundity.
Compared with tug of wars of other provinces, <Gwacheon tug-of-war with side ropes> is divided into 4 features. First, the type and name of a rope. The name is tug-of-war with side ropes, because the type of the rope is like side ropes attached to the bulky tug-of-war. Second, the number of participation people and areas is large-scaled. Gwacheon covered a very wide administrative area in the period of Japanese rule. And, the participation people was investigated to be scores of thousands of persons, so that it can be found the play was a event no less large than that of any other area. Third, Daemaengi(large boa) religious service was performed. In other areas, Dong religious service is frequently performed when a tug of war is played, but in Gwacheon, Daemaengi religious service is performed. Fourth, an aspect of combining other folklore plays is appearing. <Gwacheon tug-of-war with side ropes> is not just to play a tug of war, but to naturally combine other folklore plays, so that an aspect of 'tug-of-war with side ropes+Mudong Nonak Play+Dabgyo Play is appearing.'
목차
Ⅰ. 서론
Ⅱ. 과천게줄다리기의 유래와 전설
Ⅲ. 과천게줄다리기의 실제
Ⅳ. 1992년 과천게줄다리기의 재현
Ⅴ. 과천게줄다리기의 특징
Ⅵ. 결론
참고문헌
참고문헌 (18)
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