• Sim-seong Yeon-gu
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• v.32 no.1
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• pp.17-53
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• 2017

This essay interpreted and analyzed 3 Bonpuri (shamanic rituals) of Jeju Island from Jungian perspectives. These rituals (Chokong, Euigong, and Samgong Bonpuri) includes myths about gods who have both anthropomorphic and supreme aspects. 3 myths showed significant psychological motifs such as hieros gamos, parental complex, ethics, numinose, creativity, and return to the origin. Compared to other religious worshipping ceremony such as shamanism in North America, sufism, and tantraism, similar psychological motifs are discussed. Understanding and amplifying the psychological symbols and process related these motifs may help analysis to be more meaningful and revivifying the human psyche especially in distress and sadness.

• Acta Via Serica
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• v.2 no.2
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• pp.69-88
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• 2017

Since the beginning of the human world, man has tried to prove his presence on the earth. Wherever he moved, he left his marks in different forms. Whether he lived in caves, in open spaces or in-built structures, he left evidence in art form, the earliest of which are the cave paintings found in various regions of the world. These transformed into open spaces where man carved and painted images and writings on rock faces and boulders. Although Pakistan provided an early home to such art forms, they have been discovered in Kashmir for the first time and will be revealed in this paper. In the present survey, a great number of rock art sites were found and documented in detail. These rock art sites display the earliest communities who settled down or traveled through the region, highlighting their thoughts, beliefs and practices. The tentative chronology of these rock art sites ranges from Neolithic to Hindu periods, creating an interesting mosaic in the historic profile of Kashmir.

• Cross-Cultural Studies
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• v.25
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• pp.131-158
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• 2011

In the Sakha(Yakutia) Republic, culture and politics continue to be interwined. Shamanism recently has come out of hiding after Soviet repression, and into fashion. Images of the shaman are changing in villages, where traditional healers have maintained their practices in difficult conditions, and in cities, where a resurgence of spirit belief and healing has led to the revitalization of their nationalism. Shamans and folk healers manipulate their own images, and in turn are changed by the upheavals of politicized cultural revitalization. In this complex and interactive context, folklore about traditional shamans has become especially rich and accessible. I argue here that religion has become an idiom through which competing definitions of homeland and national pride are being shaped. Until September 2002, Yakutsk had never had a 'temple' devoted to the practice of traditional shamanic beliefs. Indeed the whole concept that a building 'Archie Jiete' could contain or represent the beliefs, values and rituals of the Sakha people was new, and highly controversial.