• Journal of Haehwa Medicine
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• v.8 no.2
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• pp.341-359
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• 2000

The following result are obtained through that comparative study on the psychotherapy of oriental and occidental medicine. 1. The shamanism(祝由) and active emotion therapy(移精變氣療法) are a primitive form of psychotherapy. It is an opinion that between active emotion therapy(移精變氣療法) and psychoanalytic therapy or supportive psychotherapy are similar. Also, the basic cognition pattern of shamanism(祝由) is projection. 2. Taoism is inseparably related to the psychotherapy of korean oriental medicine, the major thought has become the ideal base of oriental psychotherapy. 3. According to study of clinical document in relation to oriental psychotherapy, psychotherapy had been widely used by medical cure. 4. The five emotion restraint therapy is a high level psychotherapy of oriental medicine. Oriental psychotherapy that disease caused by surprising must be cure by surprising is like to systematic desensitization in western, and that pseudopsychosis must be cure by patient rely on doctor is like to suggestive therapy in western. 5. There are psychotherapy in western that Supportive psychotherapy, Short-term dynamic psychotherapy, Psychoanalytic therapy, Group psychotherapy, Family therapy, Morita therapy, Hypnotherapy, Autogenic training, Behavioral therapy, Milieu therapy, Occupational therapy, Psychodrama, the others. I think that they have wide application to the psychotherapy of korean oriental medicine.

• Journal of the Korean Society of Costume
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• v.54 no.4
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• pp.55-62
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• 2004

The ceremonies were roughly categorized into four： coming of age, marriage, funeral and ancestral worship. Among them, the funeral was a representative example to show ancestral worship. As it symbolizes the worship to ancestors, its procedure was complicated and formalized. It was undoubtedly certain that formalized mourning dresses and complicated table setting for sacrificial services to ancestors were burdens. Although what was symbolized by mourning dresses was different depending on the wearers purposes, it was thought that no clothing had such unusual symbolism as mourning dress. When the composition of mourning dress was examined, it was shown that Taoism, family relation of Confucianism or symbolic clothing system of Shamanism were combined. Mourning dress first represented the Confucian idea of ancestral worship. For the composition of clothing in which a shamanistic element was inherent, forms of birds were used to guide the dead soul to the other world. In cutting out mourning dress, opposite concepts of Yin and Yang, and closure and openness were used to show a harmony between heaven and the earth. Male and female were represented through sewing techniques. The period of observing the mourning period depended on the degree of kinship. The degree to which the clothing was loose indicated the degree of sadness and kinship. Load blocks and tear pads indicated the degree of sadness. In considering the above indicators, family relation and filial piety to ancestors had a great effect on the form and details of mourning dress. Shamanistic elements as well as Confucian ones were inherent in mourning dress, which resulted in the combination of Taoism and Confucianism.

• Journal of the Korean Society of Costume
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• v.60 no.1
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• pp.56-75
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• 2010

Jeju island is located in far from main land and has very harsh environment that has formed an unique clothing style as well. In addition, the popular belief has been developed with originality even their clothing. Therefore, this study is concerned with costumes worn for various ritual events and to analyze their features in Jeju. The shamanism served 18,000 gods are composed to 12 different types of the events for wealth, safety, heath, sadness or thanks. The costumes worn by officiating priests or 'Simbang(shaman)' depend on the occasion of an event, and they are different for male and female performers. The styles of costumes for religious service can be divided into 7 types: Regulation dress(Jebok), Korean full-dress attire(Dopo), Official uniform(Danryung), Military uniform(Gunbok), Formal dress (Durumagi), Casual wears and Special costumes. The costumes for religion events are not various and splendid as compare with another province in Jeju. Because, when simbang expired, their clothings had been burned according to custom. However, It is important materials for us to know the clothing of time. We should keep studing that costume more as a valuable culture.

• (The) Research of the performance art and culture
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• no.33
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• pp.355-374
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• 2016

This paper is a report on the real aspects of Darigut that was performed in Pyungyang in 1955. The data on 1955 Darigut that is kept in a publishing company through a complicated process contains sound source, records of shamanic songs, and various photo data so it is highly valuable. The Darigut that was eventually known to the world through the performance in Seoul in 1981 is meaningful in itself, but it will have a more solid identity through the comparison with the data on the Darigut of 1955. This paper presented the form in which the data on Pyungyang Darigut remains and deduced the original form of Darigut through the comparison with Seoul Darigut. It is expected that this data will be widely publicized and contribute to the study on Korea's shamanism.

• The Critical Review of Religion and Culture
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• no.32
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• pp.186-218
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• 2017

The ritual food is one of the indispensable elements in rituals of Korean folk beliefs. This is ascertained by the fact that a very simple ritual cannot be practiced and performed even without offering a bowl of water. In this regard, it is properly claimed that food is an essential medium of communications between man and gods if they spiritually meet and communicate each other by way of various rituals in Korean folk beliefs. It is possible to point out Gut, the typical ritual of Korean Shamanism as an example of serving the ritual foods among Korean folk beliefs. One of the striking phenomena in Gut(Korean Shamanism's rituals) is various ritual foods on the tables for Gut. There is no Gut performances without offering ritual foods, and the ritual food in Gut practices is more than just food offering to the gods. Moreover the ritual food tells that what kind of Gut it is and for what purpose it is performed, for whom it is set up. And even the invited gods of Musok are disclosed according to the ritual food in Gut. Also some parts of Musok's worldview are appeared and actualized through the ritual food in Gut. In this sense the ritual food in Gut is one of the important channels for understanding Gut and Musok, and one of the explanation systems about Musok. Even if recognized the importance of the ritual food in Gut, it still has not been draw proper attentions to deserving its importance in the researches on Musok and Gut. Upon the critical reviews on such tendencies of the previous studies this paper tries to clarify the characteristics and significances of the ritual food in Gut by examining the Jinjuk Gut in Seoul area as an case study. On the basis of this examination, the ritual food in Gut comes up to be one of the important paths to understanding Gut and Musok as an explanatory system on Musok in general.

• (The) Research of the performance art and culture
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• no.22
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• pp.63-92
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• 2011

This paper intends to clarify the characteristics of Seoul Ginoguigut in ritual form. This paper points out three characteristics; materialization of the journey to the world of the dead, direct communications with the dead, inclusive blessings for the dead and the living. Firstly, the journey to the world of the dead is materialized through various ritual processes of Seoul Ginoguigut. This characteristic is prominent in the context of comparisons with the death rituals of Confucianism and Buddhism, and of shamanism in other regions of Korea. Secondly, in Seoul Ginoguigut the communications of the dead and the living are made through direct dialogues between them through shaman's possession. The communications by direct dialogues between the dead and the living make it easy to accept death as a real fact, and have an effect of recognizing the individuality and uniqueness of each death. Thirdly, the blessings of Seoul Ginoguigut are so inclusive that they cover the dead's safe journey toward the world of the dead as well as the happiness of the living. This characteristic is related to the understanding of death of Korean shamanism that does not separate death and living. These three characteristics are perceived in the context of comparisons with the death rituals of Confucianism and Buddhism, and of Seoul Ginoguigut. And they give a clue to understand how the death rituals of Korean shamanism have persisted in Korean society.

• Proceedings of the Korea Society of Costume Conference
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• 2003.10a
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• pp.33-33
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• 2003

Lamaism is a Mahayana with strong shaman characteristics in Tibet and Mongolia. It was established through settlement of Esoteric Buddhism, based on Indian Buddhism, transferred to Tibet, mixed with a traditional Tibetan religion Bon which emphasizes shamanism, conducts Tantric and shaman rituals. One of the rituals, Tsam, is a dance drama for protection of Buddhism and enlightenment of the followers in which the monks perform in mask.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.205-206
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• 2019

웹툰은 한국의 서브컬쳐 산업 가운데에서 단연 주목받는 분야이다. 웹툰 산업의 다양화 속에서 전통적 세계관을 지닌 작품이 작품들이 등장하고 흥행을 하는 것은 주목할 만한 사례이다. 특히 <신과함께>, <쌍갑포차> 등의 작품은 대중성과 작품성을 모두 획득했다고 평가할 수 있다. 이들 작품은 무속의 세계를 작품으로 재현하였다는 점에서 이목을 끈다. 무속적 세계라는 것이 미신으로 치부될 것이 아니라 인간 본위의 삶을 영위하도록 하는데 기여하는 것이라는 인식을 보여준다. 이러한 세계인식이 웹툰이라는 매체를 통해서 재현될 때 작품에 공감하는 것은 우리가 살아가는 세계가 더 나아지기를 희구하기 때문이다. 이를 통해서 전통이 지닌 보편적 가치를 확인할 수 있다.

• Journal of the Korean Society of Clothing and Textiles
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• v.38 no.6
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• pp.796-809
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• 2014

This study identifies formativeness and the Korean consciousness of the vernacular design in a Korean designers' collection in order to discover the internal characteristics of vernacular expression elements. The study is based on a theoretical review and an analysis of cases collected from Korean fashion designers' clothes. Research is limited to international collections of clothes presented by Korean fashion designers since 2,000. The process of Korean vernacular designs in fashion were analyzed for formativeness in form, color, pattern and detail. The research findings identified formativeness and Korean's consciousness of modern fashion designs that reflect vernacular designs as follows. First, they are round, flexible line and shape based on assimilated with nature, rhythmic curve to express life force and asymmetry based on an ecstatic world based on nature. Second, a white color explained the pure mind and racial peculiarities in regards to the five colors that expressed the thinking of traditional rituals such as prayers for comfort of life and ancestor worship. Third, there were patterns around shape of nature, praying, and Korea culture. Finally, there were skills of Korean traditional handcrafts such as embroideries, knit-works, gold foils, and quilts where clothes expressed the hardship of life and strong willpower to overcome. In conclusion, the clothing of Korean vernacular designs contains characteristics such as natural beauty, decorativeness, shamanism, and eclecticism.

• Journal of Environmental Science International
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• v.12 no.4
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• pp.383-391
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• 2003

The purpose of this research explain the meaning of the environmental design principles and cultural landscape pattern(dualistic space organization) of the Hahoe(河回:winding river village) the Yangdong(良洞) traditional village. Village's space organizations based on Shamanism, fin-yang and Five elements principle, Feng-shui idea, social system and Confucian ideas. And it were accomplish curat landscape pattern(village:form+object=pattern) through the frame of settlement space. As a central persons of villages(the Hahoe $.$ the Yangdong) construction, Suhae(西厓) experienced tough Chunghyodang - Wonjichongsa - Ogyonchongsa - Pyongsansowon channel(忠孝堂 -遠志精舍 -玉端精含 -脣山書院) and Kyomam(謙 ) experienced tough Yangjindang - Binyeonchongsa - Kyomamchongsa - Hwachonsodang(養眞堂 - 賓淵精舍 - 謙庵f精舍 - 花川書堂) channel. Also Woojae(愚齋) experienced tough Suhbackdang - Khankachung - Dongkangsowon(書百堂 - 觀稼停 - 東江書院) and Hoejae(晦齋) experienced tough Moochumdang - Hyangdan - Oaksansowon(無添堂 - 香壇 - 玉山書院). It is space organization of themselves interact contrast and sequence principles with competition in good faith. And ecological art-space, that is, environmental spare organizations of traditional village has been reflected harmony between nature and artificiality, spatial rhythm and sequence, spatial hierarchy between upper classes and humble class, permeability space, asymmetrical balance, aesthetic space perception. The humble classes hold a ceremony Hahoe's Pyolsingut-Talnori(maskdance drama), Dangjae(堂祭:religious service) at the Dang(堂:shamanism spot) and Yangdong's Sohraesulnori, Hohminori. And the upper class hold a ceremony Hahoe's Julbulnori and Yangdong's Chungjanori connected with culture of confucianism. Specially, the cultural structure cf the village is evidence of a contrast between the upper class and the humble classes, time, method and location of ceremony(performance).