‘전형’의 경계를 넘어서는 실천들: 삼각산도당제와 북한산 의례경관을 통해 본 무형유산의 재구성

초록

This study examines how “typical form” is constructed and readjusted within Korea’s intangible heritage system by focusing on Samgaksan Dodangje i n Ui-dong, G angbuk-gu, S eoul. The f ollowing discussion r econsiders t he m eaning o f urban i ntangible heritage focusing on the diverse ritual practices around Bukhansan. During the process of heritage designation, Samgaksan Dodangje was reorganized through the introduction of a Joseon-period state ritual form, thereby combining community ritual with state ritual. Around 2020, however, it was readjusted toward practices centered on Anban-gosa, mountain spirit rituals, and Dodang-gut, through which the practices of the local community again became more prominent. This process should not be understood simply as a r eturn to a n earlier f orm, but a s a renegotiation of the meaning and agency of the ritual through the intersection of institutional demands from the state and experts, the acceptance and reinterpretation of the preservation association and local residents, and collaboration with shamans. The study also shows that diverse ritual practices coexist around Bukhansan, including mountain spirit rituals, gutdang and prayer sites, v isits to B uddhist temples, a nd s isan-je perf ormed by h iking groups. These practices are classified differently according to their designation status, ritual f orm, participating subjects, and periods of transmission. Nevertheless, they need to be examined together insofar as t hey f orm prayers, s olidarity, a nd memories of c ommunities a nd individuals through the mediation of the mountain. In particular, Bukhansan is both an object of nature conservation and regulation as a national park and a cultural place where mountain spirit rituals, gutdang, prayer sites, and sisan-je are performed. This reveals the limitations of the existing heritage system that has separated nature from culture. The ritual landscape of Bukhansan therefore illustrates how official heritage and unofficial practices may coexist in the same place, while being visible or marginalized in different ways according to institutional categories. Through this case, it is argued that intangible heritage should be understood not as a fixed typical form, but as a cultural process continuously generated and reconfigured within the relationships among diverse actors, places, institutions, and practices in the city.

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