본 연구에서는 전북지역에 유일하게 남아 있는 전금순의 무당굿을 철저히 현지조사하고 부족한 부분은 구술면담 조사로 보충하여 전북지역 무당굿의 여러 유형을 밝히고, 이것을 토대로 무당굿의 조직화 방식을 살펴보고자 하였다. 앞에서 분석한 내용을 요약하면 다음과 같다. ‘마을굿’ 유형으로는 당산제·신굿·수륙재 등이 있으나, 신굿이나 수륙재는 현재는 그 맥이 완전히 끊긴 상태이며, 전북지역에서 단골이 마을의 사제자가 되어 마을굿을 행하는 곳은 현재 정읍시 옹동면 오성리의 두닢 마을뿐이다. 개인굿 유형으로는 재수굿, 궂은굿, 내림굿 등이 있는데, 재수굿에는 집안의 액살 제거와 재수 기원을 위한 도신굿·운맞이굿·성주굿(든임네굿)·뱃굿 등이 해당된다. 또한 궂은 굿에는 죽음의례에 관련된 곽머리 씨끔굿·소상 씨끔굿·대상 씨끔굿·오구 씨끔굿·넋건지기 씨끔굿·넋맞이 씨끔굿·영혼 혼인굿·이장 씨끔굿·산 씨끔굿 등과 병을 치료할 목적으로 행해지는 병문 씨끔굿이 있다. 이 외에도 강신무의 입무 과정을 돕기 위한 내림굿도 있다. 무당굿은 같은 목적을 가진 굿일지라도 굿의 규모에 따라 큰굿이나 작은굿 형태로 연행될 수 있는데, 큰굿일 경우에는 보통 12거리 이상의 굿거리가 풍부하게 조직된다. 굿거리 순서는 반드시 고정되어 있지 않고 굿의 상황이나 장소에 따라 다소 유동적이다. 또한, 무당굿은 규모와 상황에 따라 굿의 성격이 다른 굿거리들이 결합되기도 한다. 다시 말하면, 산 사람의 재수 기원을 위한 재수굿에 씨끔굿이 결합되기도 하고 죽음 의례와 관련된 씨끔굿에 재수굿이 결합되기도 하는 것이다. 집안에서 무당굿을 연행할 때는 조왕·천륭·성주·지신 등을 위한 가택굿이 크게 강화되지만, 집 바깥에서 굿을 연행할 때는 가택굿은 간략히 축소되고 집 바깥 신들을 위한 굿거리들이 첨가되고 강화된다. 또한, 굿의 목적에 부합되는 핵심 굿거리가 굿 전체를 대표하는 굿 명칭이 되고, 굿의 핵심 굿거리에서는 거기에 합당한 무구들이 갖추어지며 여기에는 각종 제의적인 행위들이 펼쳐진다.

The hereditary shamans in northern Jeonra arranged community ceremony in the village and was in charge of getting rid of villagers' misfortune and wishing them good luck. The main contents of exorcisms had become the names of shaman exorcisms. Proper instruments are prepared for the main contents of exorcisms as many kinds of ceremonial performances are conducted. The contents of Jaesoo exorcism (wishing good luck for the family and home) and Siggeum exorcism (wishing fortune for the dead) are not very different, Jaesoo exorcism, however, is mostly performed at home and for this reason, the activities to comfort the house god takes a large part and Chilsung ceremony or Jesuk exorcism is inserted to wish the live good luck. Siggeum exorcism is sometimes added onto Jaesoo exorcism or the other way around, depending on the scale and situation. When the shaman performs the exorcism outdoors, Gataek exorcism is firstly performed before moving outside to get down to the next. The Gataek exorcism is intensified when performing inside the house but it is simply reduced when performing outdoors, intensifying and adding exorcisms for the gods outside the house. The order of these exorcisms is not always the same and is flexible depending on the situation. When the Dangsan ceremony takes place in a village nearby a mountain or a river, Sansinceremony and Yongwang ceremony are combined and performed most of the time. The Jungchunmeki exorcism is strongly intensified and performed in large scale exorcisms such as Sin exorcism, Sooryuk ceremony, or Ogu Siggeum exorcisms. There is hardly any traditional hereditary shaman left in northern Jeonra and the only remaining is Jeon Geumsoon, the informant, putting the tradition on the edge. I wish, in the future, that the remaining tradition is precisely studied, organized, and researched, so that shaman exorcism studies will be sound in details.

The hereditary shamans in northern Jeonra arranged community ceremony in the village and was in charge of getting rid of villagers' misfortune and wishing them good luck. The main contents of exorcisms had become the names of shaman exorcisms. Proper instruments are prepared for the main contents of exorcisms as many kinds of ceremonial performances are conducted. The contents of Jaesoo exorcism (wishing good luck for the family and home) and Siggeum exorcism (wishing fortune for the dead) are not very different, Jaesoo exorcism, however, is mostly performed at home and for this reason, the activities to comfort the house god takes a large part and Chilsung ceremony or Jesuk exorcism is inserted to wish the live good luck. Siggeum exorcism is sometimes added onto Jaesoo exorcism or the other way around, depending on the scale and situation. When the shaman performs the exorcism outdoors, Gataek exorcism is firstly performed before moving outside to get down to the next. The Gataek exorcism is intensified when performing inside the house but it is simply reduced when performing outdoors, intensifying and adding exorcisms for the gods outside the house. The order of these exorcisms is not always the same and is flexible depending on the situation. When the Dangsan ceremony takes place in a village nearby a mountain or a river, Sansinceremony and Yongwang ceremony are combined and performed most of the time. The Jungchunmeki exorcism is strongly intensified and performed in large scale exorcisms such as Sin exorcism, Sooryuk ceremony, or Ogu Siggeum exorcisms. There is hardly any traditional hereditary shaman left in northern Jeonra and the only remaining is Jeon Geumsoon, the informant, putting the tradition on the edge. I wish, in the future, that the remaining tradition is precisely studied, organized, and researched, so that shaman exorcism studies will be sound in details.

Sin exorcism, sooryuk ceremony, Jaesoo exorcism, Siggeum exorcism, Gataek exorcism