• 심성연구
• /
• 제32권1호
• /
• pp.17-53
• /
• 2017

인류와 세상의 기원을 무(무당)의 입을 통해 전한 제주도의 서사무가 초공, 이공, 삼공 본풀이를 융 분석심리학적 시각에서 개괄적으로 그 상징적 의미를 살펴보았다. 초공, 이공, 삼공 본풀이는 인간적인 측면과 성스러운 측면을 동시에 갖는 신들에 관한 신화이다. 세 신화를 성스러운 결혼, 부모 콤플렉스, 윤리적 측면, 신성성, 창조성, 기원으로의 회귀 등 다양한 심리적 화소들을 중심으로 분석하였다. 이런 화소들을 북아메리카의 샤머니즘이나 수피즘, 탄트라이즘 등 영성과 관련한 신비한 체험을 보여주는 종교제의와 비교했다. 이들 신화에 나타난 심리적 상징과 과정들을 이해하고 확충하는 작업은 고통과 슬픔에 빠져있을 때 인간 정신이 어떻게 의미를 찾고 새롭게 변화하느냐에 대한 영감을 주었다.

• Acta Via Serica
• /
• 제2권2호
• /
• pp.69-88
• /
• 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.

• 비교문화연구
• /
• 제25권
• /
• pp.131-158
• /
• 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.