Relevant bibliographies by topics / Korean Shamansim

Academic literature on the topic 'Korean Shamansim'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Korean Shamansim"

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Petrushko, Vitalii. "Cosmogonic views in the mythology of the Korean people." Ethnic History of European Nations, no. 67 (2022): 123–27. http://dx.doi.org/10.17721/2518-1270.2022.67.16.

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The traditional culture of the Korean people is not considerably studied in Ukrainian historiography, compared to Chinese or Japanese mythologies. While Korean traditional culture has much in common with the nations of the East Asia region, it also has many unique socio-cultural phenomena that are very perspective for research. The mythology of the Korean people has come down to our time thanks to traditional Korean shamanism, which was greatly influenced by Buddhism and Taoism. This unical confluence of religious systems deserves attention from researchers. Korean mythology does not have a strict hierarchy of gods, as is the case in Western mythologies. Despite this, it is full of original plots and characters, which can have many different versions. Cosmogonic legends in Korean mythology are represented in many variations of sacred shamanic stories, recorded from the mouths of Korean shamans Mu. After the partition of the Korean Peninsula in 1945, ethnographic science suffered greatly. While traditional Korean shamanism still exists legally in South Korea, it is outlawed in the North, and many shamans – important carriers of ethnographic material – have been subjected to political repression. Most of the stories studied in this article were written before the partition of Korea in the 1920–1930s. Some of the stories were also recorded in South Korea in the 1970–1980s. The article analyzes in detail the cosmogony narratives in Korean sacred shamanic stories; classifies, explores and compares various legends about the creation of the universe and highlights the main features of traditional Korean cosmogony. Also, the article reveals the chronological and geographical boundaries of ethnographic research in Korea, during which stories were recorded that contain traditional cosmogonic plots.
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Schlottmann, Dirk. "Korean Shamanism: Betwixt & Between." Magic, Vol. 5, no. 1 (2020): 37–57. http://dx.doi.org/10.47659/m8.037.4.pro.

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The project shows the Korean shamans of the North Korean Hwanghaedo tradition in liminal moments. These are periods in which they experience ecstasy and trance because they seek contact with spiritual entities or are possessed by gods, spirits, or ancestors. They are in an intermediate position “betwixt and between” that is very difficult to describe and is in fact experienced in a manifold of ways. The shamans that came as refugees after the Korea war imported the Hwanghaedo tradition from North Korea to South Korea. The ecstatic and wild ritual practice survived in South Korea because many refugees perceived this tradition as part of their culture and identity. Among the several regional shamanism traditions practiced in South Korea today, Hwanghaedo shamanism is widely acknowledged as the one that retains the magio-religious traits that are the spiritual essence of Korean shamanism’s belief and practice.
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Погадаева, Анастасия Викторовна. "The Shaman Kim Keum Hwa - Korea’s National Treasure." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (May 10, 2022): 22–32. http://dx.doi.org/10.26158/tk.2022.23.1.002.

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В статье рассматривается шаманизм в Корее - мусок. В первой части выделяются основные особенности данного явления, а также перечисляются работы на русском языке, в которых коротко или более подробно рассказывается о корейском шаманизме. Но главный акцент в статье делается на роли профессионального посредника, медиатора между миром людей и миром духов - шаманом мудан, которым в Корее, как правило, является женщина. На протяжении истории Кореи положение шаманок и отношение к ним со стороны государства менялось, а их социальное положение было невысоким. Во второй части статьи на примере биографии известной шаманки Ким Кымхвы анализируется статус шаманок в XX в. В первой половине столетия отношение к мудан остается сложным. Во время японского господства, а также во время Движения за новую деревню они даже подверглись серьезным гонениям. В 1970-е гг. ситуация начинает меняться: фольклористы и этнографы проявляют большой интерес к шаманизму. Шаманские обряды признаются государством. Теперь шаманизм в Корее больше воспринимается как часть национальной культуры и самоидентификации, а не религиозного культа. Исследование актуально в свете изучения корейского шаманизма и его современного положения на Корейском полуострове. Материалы о шаманке Ким Кымхвы представлены на русском языке впервые. This article is focused on “musok.” Korean shamanism. It highlights the main features of this phenomenon, and also lists works in Russian that discuss Korean shamanism and describe the role of the shaman-mudang. The shaman is a professional mediator between the world of people and the world of spirits, who in Korea is usually a female. In the course of Korean history, the position of shamans and the attitude of the state towards them has changed, although their status was usually low. In the second part of the article, the author analyzes the changing position of shamans in the twentieth century based on the example of the famous shaman Kim Keum Hwa. In the first half of the century, the attitude towards mudangs was complex. Under Japanese rule, as well as during the movement for the New Village, they were severely persecuted. In the 1970s the situation began to change, as folklorists and ethnographers showed great interest in shamanism. Shamanic rituals were recognized at the state level. Now shamanism in Korea is perceived as a part of national culture and self-identification, and not as a religious cult. The article is relevant in light of the study of Korean shamanism and its current situation on the Korean Peninsula. Material about Kim Keum Hwa is presented in Russian for the first time.
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Putro, Zainal Abidin Eko, and Cahyo Pamungkas. "AGAMA KHONGHUCU DAN BUDDHA DALAM LINTASAN SEJARAH KOREA." Jurnal Kajian Wilayah 8, no. 2 (December 29, 2017): 137. http://dx.doi.org/10.14203/jkw.v8i2.779.

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South Korean society has a plural society with its different religious background. Khonghucu (Confucianism) and Buddhism have grown in the country for the last several centuries. Khonghucu teaches philosophy and thingking about politics and culture which form identity and ethic of Korean society. Likewise, Buddhism has a role in establishing basic identity and culture of Korean society. Other religions such as Catholic, Islam, Protestant, and shamanism are also followed by Korean. This article tries to respond the question about religious environment among Korean society, especially the question for the ground of Confucianism and Buddhism in Korean history. This article is resulted from a desk literature research which also aims at describing the current development of Confucianism and Buddhism and their role in forming culture as well as identity of Korean people.Keywords: Confucianism, Buddhism, shamanism, Xu she scripture, and mass culture.AbstrakMasyarakat Korea Selatan merupakan masyarakat yang heterogen dari sisi agama. Agama Khonghucu dan Agama Buddha telah berkembang di Korea sejak berabad lampau. Agama Khonghucu sangat mengandung unsur-unsur filsafat pemikiran, politik, dan kebudayaan yang berakar dan berpengaruh ke dalam pembentukan etika dan identitas bangsa Korea. Agama Buddhajuga berperan dalam pembentukan dasar-dasar identitas dan kebudayaan Korea. Selain Agama Kristen, Islam dan Katholik, agama setempat atau shamanisme juga tetap dipeluk sebagian masyarakat Korea Selatan. Artikel ini bertujuan untuk menjawab pertanyaan bagaimanakah situasi kehidupan beragama di Korea Selatan dan bagaimanakah kedudukan Agama Khonghucu dan Buddha dalam sejarah perjalanan bangsa Korea. Tulisan yang dihasilkan dari penelitian literature ini ini juga dimaksudkan untuk mendeskripsikan bagaimanakah kondisi Agama Khonghucu dan Buddha di Korea pada masa kini dan bagaimana perannya dalam membentuk kebudayaan dan identitas nasional Bangsa Korea.Kata Kunci: Agama Khonghucu, Agama Buddha, shamanisme, teks-teks Xu she, dan budaya massa.
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CHAČATRJAN, Arevik. "AN INVESTIGATION ON THE HISTORY AND STRUCTURE OF KOREAN SHAMANISM." International Journal of Korean Humanities and Social Sciences 1 (November 4, 2016): 55–70. http://dx.doi.org/10.14746/kr.2015.01.04.

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Korean civilization has been influenced by different religions, such as Buddhism, Taoism, Confucianism and lately Christianity. However, the nucleus of the Korean culture is Shamanism, which is a conjuring religious phenomenon. Even though Shamanism belongs to the first page in the history of religions, it has been transmitted to next generations of Korea in different forms, somewhat surviving until today. A possible reason for this may be that Shamanism exhibits a dynamic and selective tradition that has adapted to different religions around it. It may also provide human beings with the blessings that they are deprived of in today’s society. In this study, the origin and development of Shamanism in Korea, including the three dynasties of Silla, Koryo and Yi, were investigated. The primitive forms of ancient beliefs of Koreans as well as the structure of Shamanism and related rituals were described. Information was also provided on Shaman ritualists and the instruments they utilized in rituals.
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Kendall, Laurel. "Gods and Things: Is “Animism” an Operable Concept in Korea?" Religions 12, no. 4 (April 19, 2021): 283. http://dx.doi.org/10.3390/rel12040283.

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Shamanship is a thing-ish practice. Early missionary observers in Korea noted that features of the landscape, quotidian objects, and specialized paraphernalia figure in the work of shamans (mansin) and in popular religious practice more generally. Subsequent ethnographers observed similar engagements with numinous things, from mountains to painted images, things vested with the presence of soul stuff (yŏng). Should this be considered “animism” as the term is being rethought in anthropological discourse today? Should we consider shamanic materiality in Korea as one more ontological challenge to the nature/culture divide? Drawing on existing ethnography and her own fieldwork, the author examines the (far from uniform) premises that govern the deployment of material things in Korean shaman practice. She argues that while the question of “animism” opens a deeper inquiry into things that have been described but not well-analyzed, the term must be used with clarity, precision, and caution. Most of the material she describes becomes sacred through acts of human agency, revealing an ontology of mobile, mutable spirits who are inducted into or appropriate objects. Some of these things are quotidian, some produced for religious use, and even the presence of gods in landscapes can be affected by human agency. These qualities enable the adaptability of shaman practices in a much transformed and highly commercialized South Korea.
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Zhelobtsov, Fedot F. "On the problem of studying shamanism in the Yakut and Korean culture." SHS Web of Conferences 134 (2022): 00066. http://dx.doi.org/10.1051/shsconf/202213400066.

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The article is devoted to one of the discussed problems in religious studies, related to the question of whether shamanism is considered a world religion. This problem is closely related to the issues of ethnogenesis of both the Yakut and Korean peoples, which have not yet been completely resolved. Meanwhile, the realities are such that in the context of many studies, the word "shamanism" is used precisely in the meaning of religion. The relevance of the article is seen in the fact that comparative material on shamanism among different peoples will only contribute to the solution of many questions of shamanism. It is a fact that shamanism is still a cult of religion and a common link between the Yakuts and Koreans, who are in the same Altai linguistic environment, which had a huge impact on their culture and mentality. This closeness manifests itself in many areas of life, especially in the rich ancient folklore. Along with similar customs and traditions of shamanism in Yakutia and Korea, there are, of course, many differences caused mainly by the level of development of the structure of shamanism in both countries. The absence of any holistic concept of the history of the birth and evolution of shamanism significantly hinders the unified interpretation of its terms, up to discrepancy. The author hopes that the article will to some extent make up for the topic of Korean shamanism presented in the domestic literature.
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Kang, Won-Don. "The Priest of Han as a Theme in the Christian-Shamanist Interfaith Dialogue." Estudos de Religião 32, no. 3 (December 18, 2018): 247. http://dx.doi.org/10.15603/2176-1078/er.v32n3p247-267.

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In the article I would see into the ‘priest of han’ as a theme which Nam-dong Suh, one of the fathers of the Minjung theology, has developed, and suggest how he has made a creative and critical encounter with the shamanistic hanpuri. First, I examine in the first step how influential the shamanism is still in Korean society. In this connection I would investigate briefly how the shamanism is incorporated in Korean Protestantism. Second, I explain han and hanpuri in the context of Korean shamanism. Third, I analyze how the Minjung theology has employed the themes of han and hanpuri. Lastly, I give some suggestions about a spiritual formation for the ministry. From the Christian encounter with the shamanism I draw a few consequences. First of all, I suggest that Christian minister should learn something from the attitude of shamans towards the weak and oppressed. They have “a special predilection for the weak and oppressed” (I. M. Lewis) and are ready to be in solidarity with others in suffering. Of course, Christian minister need not to suffer the initiation sickness like shamans, but they must be trained to attain a spiritual competency to sympathize and to be in solidarity with the little people in suffering. Second, I think that the church should be earnest to the priesthood of han. It is not just the duty of the minister. The priesthood of han should be reinterpreted from the perspective of the priesthood of all believers.
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OH, Kyong-geun. "KOREAN SHAMANISM – THE RELIGION OF WOMEN." International Journal of Korean Humanities and Social Sciences 2 (November 1, 2016): 71–86. http://dx.doi.org/10.14746/kr.2016.02.05.

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Shamanism is one of the oldest religions that have existed around the world. But Korean shamanism is very exceptionally in the world, because it is monopolized by women. This article focuses on the main reasons for that state of affairs. Korean shamanism has never been accepted by the ruling class as an official religion. It was not supported by the elites of the society, so it has functioned only at the margin of culture and society. Confucian-patriarchy in the Joseon dynasty (1392-1897) was one of the main reasons why Korean shamanism became the religion of women. According to Confucian ideology there must be sexual segregation in the household, and it was extended even to ritual performances for the gods. Men satisfied their religious needs through Confucianism, but they completely excluded women from it. As women were excluded from Confucian ceremonies they needed to find a religion for themselves. The gods worshiped in shamanism and the shamanistic ritual itself were treated by the ruling class as coarse and vulgar, suitable only for people of lower classes and women. The gods in Korean shamanism are not providing people with noble ideals or dreams, they just support human beings by protecting them against bad luck and bringing them good luck. A Korean shamanistic ritual consists mainly of dances and singing. Shamans communicate with their gods in a trance induced by dancing vigorously. In the Joseon dynasty dominated by Confucian ideology it was very unsuitable for men.
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Seo, Jinseok. "The haunted culture—Shamanic heroes in the cultural content industry of South Korea." Acta Orientalia Vilnensia 12, no. 1 (January 1, 2011): 79–104. http://dx.doi.org/10.15388/aov.2011.0.1098.

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Vytautas Magnus UniversityKorea, with insufficient natural resources and a limited consumer market, began to take notice of the cultural content industry in the 21st century. This means that the cultivation of this industry has not taken place for a long time compared to Japan, the USA or Hong Kong. Yet Korea has obtained an astonishing outcome in a short time. The popular culture of South Korea, with the appellation of hallyu, boasted of an enormous strength initially in the Asian market and subsequently stretched to markets in other countries, too. Seeing that Korean cultural archetypes do not play a successful role in the cultural content business of Korea in general, the position of shamanism is truly trivial among the others. I would like to analyse and discuss the meaning, function and potential of Korean shamanism in the field of the Korean cultural content industry.
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Dissertations / Theses on the topic "Korean Shamansim"

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Kim, Chul Hwan. "Central issues in proclaiming the Gospel to Korean shamanists." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Min, Pil Won. "Shamanism as religion and culture a study of the relationship between shamanism and revival movements in Korean church growth /." Online full text .pdf document, available to Fuller patrons only, 2004.

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Yu, Mi-Yeoung. "Counseling for spiritual depression caused by Shamanism." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Kim, Dong Kyu. "Looping effects between images and realities : understanding the plurality of Korean shamanism." Thesis, University of British Columbia, 2012. http://hdl.handle.net/2429/40069.

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This thesis aims to show the wide spectrum of Korean shamanism, not only by exploring a body of images of Korean shamanism that has been established on the level of academic discourse, but also by illustrating the practices of modern shamans and clients. I mean by the words “a wide spectrum of Korean shamanism” that there are multiple images and realities subsumed under the title of Korean shamanism. Not only negatively associated concepts, such as “superstition,” “magic,” “primitive” and so on, but also positive images coexist on the contemporary spectrum of Korean shamanism. Those images do not remain limited to academia, but also shape the reality of Korean shamanism, having been appropriated by governmental policies as well as by shamans themselves. I call it “looping effects between images and realities” in Korean shamanism. In order to show the looping effect in Korean shamanism, I first analyze the historical development of the shamanism-image which has been configured within official discourses in specific intellectual and social contexts. Various identifications and classifications of Korean shamanism are placed along the spectrum of Korean shamanism anchored by two extreme images, “the negative image” and “the positive one.” I will then show how those images of Korean shamanism affect Korean shamans’ identity-making process and even the reconfiguration of Korean shamanism itself. Here, academic discourses are perceived as one constituent of contemporary Korean shamanism. As another factor in the formation of the plural realities of Korean shamanism, I suggest the dynamic relationship between shaman and client. For over one hundred years, Koreans have experienced radical changes in the realms of spirituality and materiality. In accordance with these changes, many fundamental values, such as modern scientific rationalism and the religious worldview, have competed with each other. In this circumstance, Korean shamans try to enforce a shamanic worldview through ritual activities, and their ritual activities are reorganized according to their contemporary clients’ various desires which reflect specific situations. In conclusion, in this dissertation, I contend that all these feedback processes, between images and realities and between shaman and client, have constructed the plurality of Korean shamanism.
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Lee, Jin-Woo. "The influence of Shamanism on Korean Churches and how to overcome it." Lynchburg, Va. : Liberty University, 2000. http://digitalcommons.liberty.edu.

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Rhie, Y. C. "Toward an authentic Korean biblical reading : shamanism and the Bible in dialogue." Thesis, University of Sheffield, 2013. http://etheses.whiterose.ac.uk/5494/.

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This thesis focuses on the binary opposition between Yahwistic prophecy and shamanistic practices and the coexistence of various religious professionals in the Bible - prophets, magicians and diviners - who continually challenge theological distinctions set by the central religious hierarchy. My research explores Korean shamanism: from its basic worldview to the characteristics of shamanic practitioners and rituals, and to its syncretism with other religions, in which compatibility with the Korean authentic spirituality is the key to the successful settlement of missionary religions. Various shamanic models are proposed to find resources for the parallel study between the biblical faiths and practices and Korean shamanism, such as: the spiritual calling of prophetic figures in the Bible and of Korean shamanic neophytes; the paradox of prophetic condemnation against magic and divination employed by ‘others’, when similar techniques are used by the Old Testament prophets as a sign of divine connection; and the rite of passage of prophetic and shamanic practitioners, as a bridge between the secular and the sacred. Through a close reading of the prophetic narratives, this thesis resists what appears to be the dominant voice in the interpretative tradition of the Bible in the Korean church - a polarity between a central or Christian religion and a popular or shamanic spirituality - and points out that the Bible itself is a rich depository of competing religious systems and models, with which Bible readers from various religious and cultural backgrounds can identify or compare in their own environments.
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Yoon, Hahn. "A study of implementation of encountering theology for overcoming shamanistic system of faith in Korean cultural context." Theological Research Exchange Network (TREN), 2003. http://www.tren.com.

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Lee, Joon Seong. "Digital Spirituality and Governmentality: Contextualizing Cyber Memorial Zones in Korea." Ohio : Ohio University, 2006. http://www.ohiolink.edu/etd/view.cgi?ohiou1153929122.

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Kim, Young-Ho. "People's tradition of religious education /." Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11169321.

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Thesis (Ed.D.) -- Teachers College, Columbia University, 1991.
Typescript; issued also on microfilm. Sponsor: Douglas M. Sloan. Dissertation Committee: William B. Kennedy. Includes bibliographical references: (leaf 139-143).
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Yun, Kyoim. "Performing the sacred political economy and shamanic ritual on Cheju island, South Korea /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3278198.

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Thesis (Ph.D.)--Indiana University, Dept. Folklore and Ethnomusicology, 2007.
Source: Dissertation Abstracts International, Volume: 68-09, Section: A, page: 4015. Advisers: Richard Bauman; Roger L. Janelli. Title from dissertation home page (viewed May 7, 2008).
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Books on the topic "Korean Shamansim"

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Soo-kyung, Chang, ed. Korean Shamanism-Muism. Seoul, Korea: Jimoondang Pub. Co., 1998.

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Jang, Nam Hyuck. Shamanism in Korean Christianity. Seoul: Jimoondang International, 2004.

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Lee, Joonseong. The Assemblage of Korean Shamanism. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6.

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Tae-gon, Kim. The Paintings of Korean Shaman Gods. Translated by Christina Han. GB Folkestone: Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9781898823773.

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This is the first monograph on the subject to be published in English. It comprises 130 full-colour plates of shaman gods. Supported by two introductory chapters ‘Reflections on Shaman God Paintings and Shamanism’ by Kim Tae-gon, and ‘The Shaman God Paintings as an Icon and Its Artistic Qualities’ by Bak Yong-suk, both distinguished authorities in the study of Korean Shamanism, The Paintings of Korean Shaman Gods offers a very accessible introduction to understanding Korean shamanism and its art. The Paintings of Korean Shaman Gods broad appeal will be welcomed by both specialists and generalists in the fields of Asian Studies, Art History and Cultural and Religious Studies.
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Rijksuniversiteit te Leiden. Research School of Asian, African, and Amerindian Studies., ed. The gate of words: Language in the rituals of Korean shamans. [Leiden]: Research School pf Asian, African, and Amerindian Studies (CNWS), Universiteit Leiden, 2002.

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Hanʾguk ŭi musok sinhwa. Sŏul Tʻŭkpyŏlsi: Chimmundang, 1985.

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Hanʼguk ŭi musok sinhwa. Sŏul Tʻŭkpyŏlsi: Chimmundang, 1985.

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Hanʾguk munhak kwa munhwa ŭi kohyang ŭl chʻajasŏ: Minsok kwa musok kŭrigo ŏwŏn esŏ chʻannŭn minsok ŭi chŏngchʻesŏng : Sŏ Chŏng-bŏm esei. Sŏul Tʻŭkpyŏlsi: Munhak Sasangsa, 2001.

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Seo, Maria K. Hanyang kut: Korean shaman ritual music from Korea. New York: Routledge, 2002.

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Sŏul ŭi muga. Sŏul: Minsogwŏn, 2004.

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Book chapters on the topic "Korean Shamansim"

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Kim, Tae-gon. "The concept of gods in Korean shamanism." In Shamanism and Northern Ecology, 235–48. Berlin, New York: DE GRUYTER, 1996. http://dx.doi.org/10.1515/9783110811674.235.

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Lee, Joonseong. "Cyber Memorial Zones and Shamanic Inheritance in Korea." In The Assemblage of Korean Shamanism, 125–46. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_6.

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Lee, Joonseong. "Korean Shamanism and Mediatization: The Theoretical Frameworks." In The Assemblage of Korean Shamanism, 1–23. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_1.

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Lee, Joonseong. "Territorializing the Sacred: Shaman Celebrities and Celebrity Shamans in Korea." In The Assemblage of Korean Shamanism, 101–24. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_5.

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Lee, Joonseong. "The Changed Outcomes of Hyperreal Trends in Korean Shamanism." In The Assemblage of Korean Shamanism, 147–70. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_7.

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Lee, Joonseong. "From the Visible to the Invisible: Korean Shamanism and Graphic and Print Mediatization." In The Assemblage of Korean Shamanism, 25–50. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_2.

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Lee, Joonseong. "American Modernity: Audiovisual Mediatization of Korean Shamanism." In The Assemblage of Korean Shamanism, 75–100. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_4.

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Lee, Joonseong. "Choi Soon-sil-Gate: Mediatized Korean Shamanism." In The Assemblage of Korean Shamanism, 171–92. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_8.

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9

Lee, Joonseong. "Colonial Modernity and the Mediatization of Korean Shamanism." In The Assemblage of Korean Shamanism, 51–74. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11027-6_3.

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10

Rhi, Bou-Young. "The phenomenology and psychology of Korean shamanism." In Asian philosophy, 253–68. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-2510-9_14.

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Conference papers on the topic "Korean Shamansim"

1

Kim, Eliana. "The Inter-Connection between Shamanism and Korean Medication Advertisement Design during the Japanese Colonial Period." In 9th Conference of the International Committee for Design History and Design Studies. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/despro-icdhs2014-0131.

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Kang, Mi-Jung. "The Sound of Shamans in the Works of Nam June Paik and Early Korean Video Artists." In RE:SOUND 2019 – 8th International Conference on Media Art, Science, and Technology. BCS Learning & Development, 2019. http://dx.doi.org/10.14236/ewic/resound19.18.

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You might also be interested in the extended bibliographies on the topic 'Korean Shamansim' for particular source types:
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