• 복식
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• 제30권
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• pp.117-126
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• 1996

This paper is a study on the shaman's costumes which were observed in the ritual of Jae-Soo-Kut held in Seoul. In this study the forms and functions of the shaman's costumes in Jae-Soo-Kut are compared with those of other Korean traditional costumes and differences are identified between them. The results of this study are also compaed with those of the study on the shaman's costumes in Chun-Sin-ut and other Koean traditional costumes. Shaman's costumes have undergone changes with the decrease in the number of believers in Kut resulting from the diffusion of foreign religion the weakening of believers' faith in Kut resulting from the improvement of science and technology and higher education and the invention of new textiles and development of sewing technology. The reasons why the Kut is performed even nowadays are also discussed. Among those reasons firstly Koreans hold to their own folk religions. Secondly the kut has peculiar artis-tic value for Koreans. Thirdly Koreans seek peace of mind through performing the Kut.

• 동양고전연구
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• 제71호
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• pp.205-229
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• 2018

이 글은 '며느리-단혈형 부자 패가 설화'를 통해서 한국인의 민간신앙을 살핀 것이다. 며느리-단혈 부자 패가 설화는 부잣집에 손님이 많아 괴로워하던 며느리가 시주승에게 물어서 그의 지시대로 어떤 사물을 끊었더니 손님도 끊기고 그 집도 망했다는 이야기이다. 이 이야기는 한 가문이 갑자기 망한 원인을 며느리의 탓으로 돌리는 젠더적 면이 있는 이야기이다. 하지만 며느리의 악행을 부각시키지 않고 그 고생에 대한 이해를 강조하였으므로 비윤리적인 행위와 그에 따른 징치(懲治)로 집안이 망한 것으로만 보기 어렵다. 이 이야기에는 '사물이 끊긴 것-손님이 끊긴 것-집이 망한 것'을 하나로 보는 인식이 드러난다. 인간사와 자연의 연계에 대한 인식은 결국 인간과 신령간의 흐름을 원활하게 해서 서로 잘 교류하고 소통할 때 만사가 잘 된다는 민간의 신앙을 드러낸 것이다. 또 어쩔 수 없는 인간사의 흥망을 천의(天意)로 보고 따르는 의미도 읽힌다. 요컨대 이 글을 통해 필자는 '며느리-단혈형 부자 패가 설화'에 내재되어 있는 인간과 자연, 인간과 천의의 관계망을 살폈고, 그것을 민간신앙의 면에서 풀어낸 것이다.

• 복식
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• 제56권7호
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.