earticle

영어

The paper proposes to feature the characteristics of shamanism in Taiwan in general with a focus on “TongJi(童乩)” in particular. With a view to approaching the shamanistic world of the country, a general review has been made to take note of the variety of shamans in Taiwan and of the preceding examples of “TongJi”, along with its origin and its procedure to take form of it. In order to have a notion of “TongJi”, it is necessary to contemplate the ritual rule, the appropriate costume, the implements to be used for the ritual performance and the public function that implicates for the society. The records of “TongJi” first appeared at the Regional Chronicle issued around 19th century which usually covered the social, political, economic, cultural and natural situation of the region. It was also presented in poetic and literary works. In “TonJi” we observe some strange aspects such as the man with disheveled hair, the sword in hand to hurt oneself, riding a palanquin on which a knife or nails are installed and a man diving into an iron pot filled with oil. These are considered to be surrealistic actions. The study on “TongJi” has been carried out by the Japanese scholars when Taiwan was under the colonial rule of Japan. All reports and statistical data from 1970 to today have been made mainly around Taiwan. In order to become a “TongJi,” first, one has to be chosen by a deity and gets through a series of symptoms. second, an aged “TongJi” should discover an appropriate person, to whom the words of his spirit be thoroughly transmitted. third, a posteriori one should prepare oneself to be on the full shape to receive the descending god to become a “TongJi.” In case of a male, a tattoo is applied in his body. He takes off his shirts and wears a red towel or red cloth and with no shoes on. In case of a woman, it is relatively free with respect to the clothes she wears. The rituals of “TongJi” are to proceed as the following order: Invitation to the deity, - The descending deity, - Ceremony rituals – Entertainment for deity. – Withdrawal of deity. “TongJi” may be incarnated into different gods, and with WuBao(五寶), a Buddhist implement, hits his head, his forehead, cuts his tongue, pricks his arms, thrust his back or with two long needles pierce both cheeks making holes to be connected from one cheek to another. With blood all over the body, he is to demonstrate his supra- capability. When one falls into a trance, one gets submerged in a confusing state, unconsciously dances with both hands and feet, murmuring some unknown words with closed eyes and moving one’s head. When one is with empty stomach, one is forced to vomit, trembling whole body including hands and feet. “TongJi” is obliged to submit himself to the diverse training course dictated by a Master Monk in terms of various shamanistic arts and religious affairs. A man becomes “TongJi” when he passes the test. Through the time past and present, “TongJi” has been contributing to the society, solving social problems as a religious mediator, but it has been subject to be socially disregarded. In fact, “TongJi” aspires to save people eliminating disasters, epidemic disease and evil spirits. At the same time, “TongJi” prays for peace in the world and in every family with good health and good fortune. In Taiwan of today, “TongJi” has a social role for everyday life, maintaining the traditional Chinese folk culture as a sound folk belief. Now “TongJi” is sublimated to be a folk festival with the official and popular participation, as a cultural event with a power of activating the economic social life of the region.

한국어

본고는 무의 일종인 동계의 선행연구사, 연원과 성무과정, 의식과 분장, 법기와 법술, 사회적 공능 등을 다각적으로 고찰하여 대만 민간신앙― 샤머니즘의 내용과 형식 및 특징, 나아가 민간사고를 이해하고자 한다. 동계 분장에 대한 기록은 19세기 경 대만지방지와 시문을 중심으로 나타난다. 동계 연구는 대만 일본식민시기 현장조사를 병행 도록을 첨부하여 가치있으며, 현재까지 대만 지역을 중심으로 활성화된다. 동계는 의식에서 도교 신앙적 성향을 띤다. 성무과정은 첫째, 선천적으로 신으로부터 선택받은 자로 각종 증상을 거친다. 둘째, 연로한 동계가 퇴직 전 적합한 인물을 찾아 의발을 전승한다. 셋째, 후천적으로 부계 현장에서 스스로 강신된다. 동계가 되면 법사에게 고된 법술을 훈련받고 검증을 거친다. 의식 시 남자는 문신한 상반신을 벗고 허리나 몸에 붉은 수건을 두르며 맨발이다. 여성의 복식은 비교적 자유롭다. 마조제전 외 각종 영신새회에서 행해지며 청신→강신→의례→오신․송신의 과정을 거친다. 동계는 대표적 법기인 오보로 신체에 자상을 가한다. 무술활동은 釘床, 坐釘椅, 爬刀梯, 過釘橋, 背五鋒, 煮油, 解運 등이 있다. 주요법술로 跳童, 落地府, 驅邪, 過火, 進花園, 貢王, 脫身, 討嗣, 討嫁, 坐禁, 炸油 등을 거행하여 민중을 치병하고 驅妖避邪한다. 근래 동계는 의식분장에 있어 구속과 형식을 벗어나 보다 자유롭고, 법기의 사용법에 있어서도 다양성을 추구한다. 현대 대만사회에서 동계의 사회적 공능은 여전히 민중의 각종 난제를 점치고 해결하고 進慶辟邪를 추구 이상향을 염원한다. 나아가 관민 축제의 장으로 승화되어 민중의 결집력을 모으며 국가적 브랜드로서 지역경제를 활성화시킨다.