• Journal of the Korean Institute of Landscape Architecture
• /
• v.27 no.2
• /
• pp.95-107
• /
• 1999

Shamanism is an ancient culture that is also considered as a religious rite by most of people. So, shamanism is an important part of Korean tradition and should be a significant base to the Korean exterior space organization theme. However in the field of Landscape architecture th principle of exterior spacing has not yet clearly been identified as shamanistic. Therefore believe that this study can exhibit a model for the study of shaministic space language and its application to one of Korean's village Namsa. The results of this study are summarized below; 1. Extracted models are Unspecialized· Circular·Coninuous space. These are analyzed on the basis of the shaministic space language. Also shaministic space languages are based with Korean common belief of eternal human identify, circular view of the world. 2. Applying the shamanistic space models to Namsa village shows that shamanistic space models follow the Korean space organization principle. Some area of the village do not apply, because they were built on the structure of the social hierarchy between families or the difference between head households and collateral households. 3. Applying the shamanistic space model to Namsa village shows that the shamanistic space model follows the Korean space organization principle. Therefore can say that Namsa village was built by a shamanistic system that pursued eternal human identity.

• Journal of Korean Medical classics
• /
• v.26 no.4
• /
• pp.341-354
• /
• 2013

Objective : The main idea of this article is to investigate the shamanistic medical activities through the traditional Chinese classics in the Zhou Dynasty. The ancient shaman played a bridge role between human beings and supernatural things like ghosts. Even though he didn't have the super power, the ancients believed that he could take care of all kinds of illness. Therefore, it can be said that the medicine of the Zhou Dynasty was still under the shamanism although it had already started to be specialized and professionalized. Method : This article is going to look into the detailed aspects of the shamanistic medical activities, for example, divination of illness, Zhuyou(祝由), shamanistic preventive medicine, and so on, through the traditional Chinese classics of Zhou Dynasty. Result : The medical knowledge of that time stayed in the early stage, so it was simple and raw. Also it had scientific and unscientific characters in itself at the same time. That's why it could be included in the shamanism. And about the shamanistic medical activities seen on underground written attestations, they will be offered through another article of mine, entitled A Research of Shamanistic Medical Activities on Underground Written Attestations in the Zhou Dynasty(兩周出土文獻所見之醫療巫術考察), which is being written now. Conclusion : From beginning of the Eastern Zhou period, the medicine gradually got to be specialized. And then specialized medical treatments and shamanistic medical activities began to be divided as the different two occupations. However, it is an unchangeable truth that the ancient shaman played an important role in the Chinese traditional medicine. Therefore, it can be said that he was in the very special position in the Chinese traditional medicine.

• Journal of the East Asian Society of Dietary Life
• /
• v.11 no.3
• /
• pp.169-178
• /
• 2001

This paper is intended to survey the literature about Shamanistic and Buddhistic memorial services and to examine the food culture manifested in them. In Shamanistic rituals, fish and meat were not prohibited except in special cases whereas Buddhism Prohibited fish and meat. For Shamanistic rituals, rice cake, cooked rice, liquor and the walleye pollack were commonly used. Besides there were such important offerings as a boiled pork head, chestnuts, jujube and persimmons (dried persimmons) . For Buddhistic memorial services, such foods as cooked rice, soup, cooked pot-herbs, saute, rice cake, confectionary (or candies), chestnuts and jujubes, were dedicated such offerings as cooked rice, rice cake, cooked pot-herbs and fruits were commonly used for both Shamanistic and Buddhistic memorial rites. Particular fruits were not prohibited in either case. Buddhistic rites in particular offered such foreign fruits as pineapples, kiwi and oranges, which showed that the foods of Buddhistic memorial services reflected the popular foods of the day more than those of Shamanistic ones. Water (Jung-hwa-su) brought from the well at daybreak for Buddistic memorial rites came from Shamanism, where as oil-and-honey pastry (Yu-gwa) used for Shamanistic rites came from Buddhism, which showed that the offerings of Buddhistic memorial services and Shamanistic ones were influenced by each other.

• Korean journal of communication and information
• /
• v.50
• /
• pp.94-120
• /
• 2010

This Studies interpret Kim Ki-duk's film in terms of shamanistic world views. In this studies, the ritual properties of Kim Ki-duk's film were trying to reveal. To do this, Kim Ki-duk's entire 14 works were analysed. Specifically, shamanistic characters, their actions, themes, ways of storytelling, mis-en-scenes, and visual settings were focused on. The results show, fantastic and ritual properties were represented directly and the very archetypes of Korean cultural shamanistic symbols were embedded in his films. Shamanistic symbols and narratives in Kim Ki-duk's films were related to the main themes of harmony between suppressing men and suffered women. This symbols and narratives could be interpreted through the sacrifices of characters, exorcistic behaviors, expressions of death etc. In the long run, as visionary or anti-realistic author, Kim Ki-duk has been performing shamanistic ceremonies(in Korean "Gut") with his whole works. With these findings, processes from preparations to completions of Gut-Pan (Shamanistic ceremony) in Kim Ki-Duk's works were tried to reconstruct.

• Journal of the Korean housing association
• /
• v.3 no.2
• /
• pp.1-11
• /
• 1992

Dwelling house is not only simple shelter but the space involves symbolic feature of myth, religion and ritual. Through this study, compared the Shamanistic ritual space with that of Confucianism in the traditional dwelling houses in korea. The results are as follows: 1) Generally, the symbolism of 'Enthusiasm of Universe' and 'Central Idea' are similar, but 'the object of worship', 'the content of ritual' and 'background' are different. The Shamanistic ritual space is 'Sacred space'. and that of Confucialism is 'respect Space'. 2) As the character of space, Shamanistic ritual space is 'articulated space' and have tendency to seperate from the world. On the other hand, Confucion ritual space is integrated space and have tendency to extend by the feature and scale of the ritual. 3) Examing the supervisor of ritual, woman(housewife) is the center of shamanistic ritual space and man(house holder) is the center of Confucion ritual space.

• Journal of Conservation Science
• /
• v.37 no.6
• /
• pp.712-722
• /
• 2021

This study presents a method for conserving shamanistic spirits in Chiseonggwang Buddha. Scientific investigation has revealed that these spirits have been subject to degeneration as a result of severe exfoliation and pollution. The materials and preservation treatment techniques used in create these shamanistic spirits were identified through visual inspection and using appropriate scientific equipment. The different types of background paper, background material, and color pigments used in create the shamanistic spirits were analyzed using a colorimeter, stereoscopic microscope, and SEM-EDS techniques. The analysis revealed that the pulp paper was used as the background and synthetic fiber polyester as the background material. In addition, the study of the pigment revealed that the color components were all synthetic, except for red lead [Pb₃O₄] and oyster shell white [CaCO₃]. Moreover, it was confirmed that the green pigment, identified as emerald green [Cu(C₂H₃O₂)₂.3Cu(AsO₂)₂], was a major component of shamanistic spirits in the late 19^th century. The shamanistic spirits in Chiseonggwang Buddha were conserved by identifying raw materials and pigments through this detailed analysis.

• Acta Via Serica
• /
• v.5 no.1
• /
• pp.87-120
• /
• 2020

This article introduces the texts of Manchu shamanistic prayers recorded in a manuscript by Sergei A. Polevoi, a Russian and an American Sinologist from the first part of the twentieth century. The Manchu original text of these prayers (but not the Polevoi's variant) was recently published by Ye (2018), which, however lacks detailed linguistic analysis. Polevoi's texts are in the slightly outdated romanization of Manchu with no linguistic analysis, translation, and commentary that are provided below by the author. While this publication will be of minor interest to the specialists on Manchu shamanism, it would be important to linguists specializing in the Manchu and Tungusic languages and philology, as the text reflects in all probability the eighteenth century Manchu preserved in romanization, and, therefore priceless for the linguistic analysis.

• Journal of Korean Medical classics
• /
• v.26 no.1
• /
• pp.17-25
• /
• 2013

Objective : The main idea of this article is to investigate the specialization of Chinese traditional medicine. The ancient shaman played a bridge role between human beings and supernatural things like ghosts. Even though he didn't have the super power, the ancients believed that he could take care of all kinds of illness. Therefore, it can be said that the medicine of Zhou Dynasty was still under the shamanism although it had already started to be specialized and professionalized. And it was the important role of the ancient shaman of that period that gave patients the shamanistic treatment on the ground of the specialized medical knowledge, which was commonly activated during that time. Method : This article is going to look into the detailed aspects of the specialization of Chinese traditional medicine through the some kinds of written attestations of Zhou Dynasty. Result : The medical knowledge of that time stayed in the early stage, so it was simple and raw. Also it had scientific and unscientific characters in itself at the same time. That's why it could be included in the shamanism; the details can be offered through another article of mine entitled A Research of Shamanistic Medical Activities on Written Attestations in the Zhou Dynasty(兩周時期的醫療巫術), which is being written now. Conclusion : From beginning of the Eastern Zhou period, the medicine gradually got to be specialized. And then the specialized medical treatment and shamanistic medical activities began to be divided as the different two occupations. Searching for various written attestations of that period, we can see lots of records about the specialized medicine treatment such as acupuncture and moxibustion and the medical substances.

• Sim-seong Yeon-gu
• /
• v.29 no.1
• /
• pp.46-81
• /
• 2014

The 'Woencheongang-Bonpuri' is one of the shamanistic myths in Cheju Island. That is a history of ancestor God of the 'Woencheongang'. This myth contains a shaman's initiation. And we can find important archetypal images in it. There are a child, old wise woman, book, water, tree, snake, Yakwangju which is a gem that emits light in the dark, dragon, hierogamy, goddess, time, etc. I've tried to interpret these images through the method of amplification from the perspective of analytical psychology. A heroine of this shamanistic myth is 'Ohnuri' that means 'today'. When she came out from the earth, she was a 'abandoned child' which is a 'hero-motif' in the fairytale and also a theme of individuation process in the analytical psychology. In the mean time, she grew up with helps of the nature, crane, and 'Yakwangju'. One day, she was found in the field by the people. They gave her a name of 'Ohnuri' and one day, an old wise woman told her how to go to her parents. On her way to the 'Woencheongang' where her parents regulate four seasons, she had met many characters which were in stuck. They told willingly Ohnuri a way to go to the 'Woencheongang'. Instead, they wanted to get solutions of their difficult problems. Finally, she met her parents in the 'Woencheongang' with joy and they taught her how to solve problems. Therefore, all characters in this myth could go on their own individuation process fortunately with help of the Whoencheongang's wisdom. In the meanwhile, Ohnuri got Lotus and Yakwangju and then she transformed to the goddess of the highest of the heavenly gods. Then she had helped people who get in trouble. In this way, the 'Woencheon-Bonpuri' was psychologically interpreted from aspect of analytical psychology.

• International journal of advanced smart convergence
• /
• v.7 no.2
• /
• pp.135-142
• /
• 2018

Virtual reality (VR) technology has been increasingly more frequently used day by day in industries, entertainment and performances due to the development of AR and MR technologies. Performance arts also actively utilize $360^{\circ}$ VR technology due to the free expression of stage settings and auditoriums. However, technologies for systems in which performers wear VR devices firsthand rather than being in the sandpoint of bystanders while audiences wear VR head mounted displays(HMDs) to see performance stages have been rarely studied yet. This study investigated the technical possibilities of possible methods of expression that will enable performers to appear on the stage wearing VR devices. Since VR can maximize the sense of immersion with its closed HMD structure unlike augmented reality (AR), VR was judged to be suitable for studies centered on the mental interactions in the inner side of humans. Among them, to implement shamanistic expression methods with the phantoms of the body and soul, a motion capture technology linked with VR display devices and real-time cameras was realized on the stage. In this process, the importance of body ownership experienced by the performers (participants), reactions when they lost it, and the mental phenomena of the desire to possess the subjects of gaze could be seen. In addition, high possibility of development of this technology hereafter could be expected because this technology includes the technical openness that enables the audience to appear on the stage firsthand to become performers.