• Journal of Fashion Business
• /
• v.11 no.6
• /
• pp.125-138
• /
• 2007

The modern fashion contains the religious factors or theories out of numerous cultural traits. Shamanism is a product of the very complicated combination of diversified cultural phenomena and whose traits are depicted as spiritual and artistic forms, reflecting on the materialism culture, social relations, customs, and religious faith. The Shamanism that lies in the life of humans gives much impact on their clothing life up to date, consciously or nonconsciously as well. The Shamanism clothing studied as yet has been focused on the costumes that a Shamanism priest and a shaman, the principal Shamanism performer wears and on the symbolic meaning or formativeness of the traditional shaman clothing that is only confined to certain local regions. The Shamanism in the modern costume influences not only on the traditional clothing unique to shaman but also on the other apparels in a widely extended sense. Nevertheless, the research on the modern costumes related to Shamanism is yet to be progressed. In this context, it is believed that the examination of Shamanism interrelated with a contemporary clothing expression is needed. This work would take a look specifically at how the Shamanism is given in the modern clothing fashion and review the inherent aesthetic characteristics. A fact was driven through this study that the shamanism shown in fashion is not only expressed in the modern style of shaman clothing but also unconsciously absorbed in the fashion on the whole. A finding was also revealed that the geometrical and abstract expression, the implication of animistic components, and the application of inherent shaman's costume on to design in regard to clothing are related to a view point of studying about shamanism. The meaning in each expressive method is focused on the superhumanistic desire of shamanism.

• Journal of Korean Academy of Nursing
• /
• v.30 no.2
• /
• pp.498-513
• /
• 2000

The purpose of this study is to construct the nursing-policy and nursing-theory of Korean style by understanding the type of recognition and attitude immanent in Korean people through of Korean people to the Shamanism(巫敎). And this paper is using Q methodology by operant definition. Because individual recognition and attitude to Shammanism is very subjective and individualistic and many-sided. Q statements in this paper are ultimately 38 statements divided into 5 regions, which are abstracted from 285 Q samples. 38 persons in all are objects of P-population. The results of analyses on the characters of each type are as follows. The men who belong to type I is positive to the Shamanism in recognition and attitude at the same time. The men who belong to type II are negative the analysis of the recognition and attitude to Shamanism in recognition, but positive to Shamanism in practical attitude. The men who belong to type III are evidently negative to Shamanism in recognition and attitude at the same time. The men who belong to type IV are positive to Shamanism, but negative or reservative to it in attitude. In conclusion, we could affirm that shamanic care-act which modern medicine discard as only superstition is very deeply rooted in the Korean people'need. In short, Korean people is already and always related to Shamnism, whether positively or negatively. I dare to think this paper might contribute the other disciplines of sciences as basic data.

• Korean Institute of Interior Design Journal
• /
• no.13
• /
• pp.124-129
• /
• 1997

The purpose of this study is understanding the principle of space construction in traditional houses in Cheju under the premise of house being the dweller's place. I studied it by shamanist interpretatiov. First I understood the quality and meaning of space by the theory of space and shamanism. As the method of study. I studied the space theory and shamanism and had a general idea of them. And then I looked upon the concept of space as residence and analyzed the traditional houses in Cheju. The conclusion of the study is this. I considered shamanism as a part of their way of life. Thus shamanism was a chief idea of Cheju people's thought, religion, and a view of the world. Naturally shamanism was the chief principle with which Cheju people constructed the residence. Because this cultural social aspect of shamanism, it is understood and used as the principle of space construct in modern architecture of Cheju.

• Journal of Korean Academy of Fundamentals of Nursing
• /
• v.6 no.2
• /
• pp.288-309
• /
• 1999

This survey was done to construct a nursing theory according to Korean culture and to identify the Korean traditional view. From ancient time until now, shamanism has played an important role as determinant of Korean culture and of the personality formation of Korean people. The subjects are 321 patients and member of their families who were over 18 years old, and who are living in five large cities and two rural communities in Korea. Data collection was done from March, 8th to April, 29th in 1999. SPSS The tool developed by the investigator through literature review was used to measure the perception and the attitude of patients and their families to Korean shamanism. Collected data were analyzed by frequency, percent and $x^2$ test with SPSS program. The results are summarized as follows ; 1) While 35% of respondents answed that the destiny or fate(八字) was only relied on the abilities and endeavor of individual, 65% of respondents were fatalists(運命論者) or eclectic(折衷主義者) are compromised between the fate and endeavor. 2) While half of the respondents belief in divination(占) to some degree, the rest of them reported hardly any belief in divination. 3) There were almost twice as many respondents who directly consulted fortune-tellers were as respondents who did not consult fortunetellers. 4) The reasons for consulting fortunetellers were job problems, home problems, health problems by in that order. 5) The respondents almost always interpreted the cause of physical disease and mental disease as being psycho-sociological, but 1% of them explained mental disease as a shamanistic manitestation. 6) In case of disease, the reasons for consulting a fortuneteller was a) no hope of recovery from the sickness in any other way, b) the chronic disease in that order. 7) Of the respondents, 65% answered that diseases could not be cured by a 'Gut' (the performance done by the shaman), but 27% of respondents thought that disease could be cured by a 'Gut' in the case of mental disease. 8) Sixty six percent of the respondents answered that they have experienced praying for their wishes with clean water(井華水). 9) While 54% of the respondents answered that they have seen or heard the 'Beung Gut'(the performance to pray for recovery of sickness done by the shaman), 46% responded that they have never seen or heard it. 10) To the question 'do you intend to have a 'Beung Gut', 51.7% of respondents answer 'no' strongly, but 48% of them say 'yes' or took a compromising attitude. 11) Generally the respondents differed in perception and attitude to shamanism. In short, females more than males, old aged more than younger aged, lower educated more than higher educated, believers in Buddhism more than believers in any other religion, and blue color more than white color have more positive attitudes to shamanism. Also men living in rural communities have more positive attitude to shamanism than men living in the large cities. Consequently, Shamanism can be understood as an anxiety relieving cultural system even though Shamanism itself looks like a cultural complex.

• Journal of the Korean Geographical Society
• /
• v.40 no.5 s.110
• /
• pp.553-570
• /
• 2005

On Kyeryong Mountain, different religious(or ideological) groups have endowed space and place with amalgams of different meanings, uses and values. In addition to Buddhism and Confucianism, Shamanism and other popular beliefs have practiced their own ideologies(or powers) to create and maintain their own territories and identities. The geographies of resistance, involving Shamanism, have been scattered all over the mountain, discontinuous in the territorialization. These geographies of resistance could be identified the best around the most sacred sites, such as Sambulbong, Amyongch'u and Sutyongch'u. The entanglement of Shamanism with Buddhism, in various patterns through space and time, has indeed contributed to the survival of Shamanism as a subordinate power.

• Fashion & Textile Research Journal
• /
• v.7 no.4
• /
• pp.387-393
• /
• 2005

This study compares shamans' costumes of Korea with those of Siberia and Central Asia. It also investigates the meaning of shamanism and shamans,the relationship of Korean shamanism to shamanism, and the genealogy of Korean shamanism. For collecting and analyzing data of the research, literature reviews, field studies, and the investigation of historical relics are mostly used. The following are the major findings of the research: Through the comparison of shamans' costumes of Korea with those of Siberia and Central Asia, this research finds out some similarities and differences in the costumes. Both Korean shamans and Siberian and Central Asian shamans wore shaman's costumes and used utensils like bells or mirrors when they perform a religious service. On their costumes, they both used an element which stands for birds. However, they were different in terms of the materials or styles of the costumes, of the function of the costumes, and of the decorating with ornaments. The differences in the materials or styles of the costumes, different functions of the costumes, and using ornaments or not can be viewed as a general phenomenon, which is resulted from different environments. The soul's departing the body or the possession or a mixed method can be considered as mere variations due to regional or cultural differences. In conclusion, based on the comparison of the costumes of shamans of Korea with those of Siberia and Central Asia, the shamans of Korea and Siberia and Central Asia share the same origin. And the genealogy of Korean shamans can be said to be originated from the northern shamanism.

• Journal of the Korean Society of Costume
• /
• v.58 no.6
• /
• pp.1-11
• /
• 2008

The purpose of this study was to investigate how formativeness of shamanism has expressed and developed in modern fashion. Formative expression of shamanism in modern fashion has expressed in the way of on style, color, material and pattern as follows; Style has made animal and human incorporated by expressing abstract animal on the part or whole of costume and it has reconstructed traditional shaman costume into modern costume. Skin colors of living bodies which exist in nature, such as black, blown, yellow and grey, were used to symbolize spirit and low brightness of colors such as blue, white and black were also used to symbolize hyperspace. Artificial materials which imitate animal figure and genuine materials from animal were used. Various natural materials used in traditional shaman costume were also used. Animal patterns and abstract patterns symbolizing the celestial heaven and lower world, and patterns shown on wall painting and rock painting has appeared. The meaning of shamanism in modern fashion can be identified as interchangeable movement of time and space, a cosmic outlook on the world and ration. Spiritually designed costume has made fashion move to hyperspace in spirit trip. Modern fashion with shamanism has expressed its cosmic outlook on the world or universal wish beyond human's real world by patterns such as bird figure which means the celestial heaven and lower world. Corporation and transition of human and animal were symbolized as shaman hypernatural intercourse with designs expressed in costume using a part of animal or animal's characteristics.

• (The) Research of the performance art and culture
• /
• no.34
• /
• pp.111-131
• /
• 2017

Korean Shamanism has long been regarded as the peripheral cult or supersition by the majoriy of the society. This fact is a result by the influence of the mass media, especially the motion pictures, which intentionally reflected the negative images of the Shamanism. The documentary films, which stress the objectivity and the reality, rather disclose the neutral position toward the Shamanism. In fact, the directors of the documentary films who have more or less close relationship with the Shamanism have tried to exhibit the mental world and the traditionality of the Shamanism. In this paper, I will explore the value of Shamanism reflected in the documentary films. I focus of two films; directed by the Korean and directed by a foreigner. In this way, I can compare the attitudes of the two directors toward the Korean Shamanism. The director of confessed that he was attracted by the aspect of a musical underlied in the shaman ritual. However, the film does not show the artistic beauty of the shaman music because the director failed to understand the essential aspect of the shaman ritual, that is, the music. In this way, the director failed to show the distinct characteristics of the shamanism to the audience. The director of , a music herself, was focused on the music of the shamanism. The story flows to the adventure to seek a "master" with a long journey to enjoy diverse genres of Korean performing arts. This story resembles the epic shaman song, the Princess Bari. In this way, the audience can easily grasp the beauty of Korean culture. Music is said to be a universal language and, at the same time, a non-universal language which reflects a special trait of a cultural community. The Korean shaman ritual music is a non-universal language that is an accumulation of the Korean culture for a long time. The Korean director fails to exhibit the essential characteristics of the Shamanism since he does not have enough knowledge toward the shaman ritual music in . However, the foreign director, who is a music herself, successively disclose the underlying beauty of Korean shaman ritual music and Korean traditional culture in .

• (The) Research of the performance art and culture
• /
• no.40
• /
• pp.343-372
• /
• 2020

This study is about the variation types, techniques and live performance of the East Sea Coast Shamanism Gutgury rhythm. This study looks over the East Sea Coast Byeolsingut entertainment holder, Kim Yongtaek's variation and performance types to find the factors for the difference between his Gutguri rhythm performance and Gutguri rhythm performed from other genres. East Sea Coast Shamanism Gutguri rhythms have more variable types than itself from other genres, and use unique techniques. This paper is a study on how these variation types and unique techniques are used in live performance to manage impromptu variation rhythms.

• Journal of the Korean Society of Costume
• /
• v.50 no.6
• /
• pp.5-20
• /
• 2000

This paper aims at analysing the formative character of the Korean Shaman's Costume in the area of Hong -Sung, Choong -Nam. Korean shamanism has been the core of the traditional folk religions. so that it has had a great effect upon the formation of Korean's mind and custom. And its magical power remains unabated even today. Modern shamanism in the Hong-Sung area has been changed under the influence of the shamanism in the Seoul-Koungki area. Therefore modern shaman's costume in the Hong-Sung area is similar to shaman's costume in the Seoul-Koungki area. Modern shaman's costume in the Hong-Sung area has only 5 or 6 kinds. These consist of Pulsajangsam, Chulik, Kugunbok, Mongduri and Wonsam. But there are some differences between modern shaman's costume and traditional costume in the formative character, Modern shaman's costume in the Hong-Sung area has became simpler in the formative character and more gorgeous in color or adornment than that of the traditional costume.