• 한국조경학회지
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• 제27권2호
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• pp.95-107
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• 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.

• 대한한의학원전학회지
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• 제26권4호
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• pp.341-354
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• 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.

• 동아시아식생활학회지
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• 제11권3호
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• pp.169-178
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• 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.

• 한국언론정보학보
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• 제50권
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• pp.94-120
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• 2010

본 연구는 김기덕의 영화를 무속적 세계관의 관점에서 새롭게 조망해 보기 위한 논문이다. 연구를 통해 영화 매체가 지닌 원초적인 특성으로서, 그리고 김기덕 영화가 지니고 있는 내적 전형성 및 근원적 속성으로서의 제의성(祭儀性)을 드러내고자 했다. 분석을 위해서 연구자는 김기덕 영화 14편 전체를 분석 대상으로 선정하고, 무속적 상징 구조 분석틀을 이용하여 분석을 진행했다. 구체적으로 김기덕 영화에 등장하고 있는 인물들의 무속적 성격, 무속적 행위, 세계관의 특징, 관객과의 무속적 관계 등을 분석해 보았다. 분석 결과, 김기덕은 영화를 통해 지속적인 굿판을 벌여왔으며, 영화가 지니고 있는 환상성, 제의성 등의 원초적 속성을 직접적으로 재현하고 있다는 것을 알 수 있었다. 또한, 지극히 한국적인 문화의 원형적 상징들을 영화의 곳곳에서 발견할 수 있었다. 이를 통해 남성과 여성의 화합이라는 김기덕 영화의 핵심적 서사는 고난 희생 죽음 등과 같은 무속적 제의 과정을 통해서 달성되고 있는 것으로 해석할 수 있었다.

• 한국주거학회논문집
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• 제3권2호
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• pp.1-11
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• 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.

• 보존과학회지
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• 제37권6호
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• pp.712-722
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• 2021

본 연구의 목적은 박락과 오염이 심하여 보존 상태가 좋지 않은 치성광여래 무신도에 대한 과학적 조사를 기초로 보존처리를 진행한 논문이다. 연구 방법으로는 상태 조사와 과학적 장비를 이용하여 무신도의 재질과 제작 방법을 파악하였다. 사용 장비로는 색차계와 실체현미경 그리고 휴대용 현미경, P-XRF, FT-IR, SEM-EDS를 이용하여 배접지와 바탕재의 종류와 채색 안료 성분분석을 하였다. 분석결과 배접지는 펄프지, 바탕재는 합성섬유인 폴리에스테르로 확인되었다. 또한 사용 안료는 적색 안료인 연단[Red Lead, Pb₃O₄], 백색 안료인 호분[Oyster Shell White, CaCO₃]을 제외하고 나머지는 합성안료로 확인되었다. 또한, 19세기 후반 무신도에서 주로 확인되는 녹색안료인 에메랄드그린[Emerald Green, Cu(C₂H₃O₂)₂·3Cu(AsO₂)₂]이 검출되었다. 이와 같은 분석을 통하여 확인된 재질 및 안료를 사용하여 치성광여래 무신도의 보존처리를 진행하여 보존하고자 하였다.

• Acta Via Serica
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• 제5권1호
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• pp.87-120
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• 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.

• 대한한의학원전학회지
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• 제26권1호
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• pp.17-25
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• 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.

• 심성연구
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• 제29권1호
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• pp.46-81
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• 2014

이 논문은 저자의 한국융연구원 수료논문을 요약 발췌한 내용으로 이 논문의 대상은 원천강(袁天綱)의 내력담을 푼 제주도의 서사무가(敍事巫歌)인 원천강본풀이다. 이는 구복(求福)여행담의 속성과 제주도 본풀이 속성이 같이 함유된 본풀이로 주인공의 지상용출 탄생의 신화소, 홀로 버려진 주인공의 학과 야광주와 같은 동물과 자연의 보살핌에 의한 성장 모티브, 부모국 원천강을 다녀오는 과정에서 오늘이가 신녀가 되기 위해 통과해야 하는 입문의례적인 어려운 과제들이 잘 드러나 있는 무가이다. 이 무가의 주인공은 땅에서 홀로 솟아난 여자아이로 학과 야광주의 도움으로 성장하게 된다. 그리고 이 아이는 이 세상사람들에게 발견되어 '오늘이'이라는 이름을 얻고, 백씨부인을 만나 부모국이 '원천강'임을 전해 듣고 그곳을 찾아간다. 원천강을 찾아가는 길에, 오늘이는 책만 읽어야 하는 청의동자, 상가지에만 꽃을 피우는 연꽃나무, 야광주 세 개를 물고도 승천하지 못하는 천하대사, 책만 읽어야 하는 매일이 그리고 구멍 뚫린 바가지 때문에 물을 퍼내지 못하고 울고 있는 옥황의 시녀궁녀들을 만난다. 이들은 '정체'속에 자신들의 문제를 해결하지 못해 고통을 받고 있는 존재들이다. 이들이 처한 상황을 해결하는 것이 오늘이의 과제이며, 이 대상들이 지닌 어려운 문제들과 그 해결의 과정이 곧 삶의 중요한 '목적의미'를 지니고 있다고 본다. 이 논문은 이 무가의 오늘이의 신녀로의 변환의 과정을 분석심리학적 관점에서 그 의미를 이해해보고자 여러 문헌을 통한 확충작업으로 그 과정을 따라가 보았다.

• International journal of advanced smart convergence
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• 제7권2호
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• pp.135-142
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• 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.