Log in

Relevant bibliographies by topics / Korean Shamansim / Journal articles

Journal articles on the topic 'Korean Shamansim'

To see the other types of publications on this topic, follow the link: Korean Shamansim.

Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Korean Shamansim.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

Schlottmann, Dirk. "Korean Shamanism: Betwixt & Between." Magic, Vol. 5, no. 1 (2020): 37–57. http://dx.doi.org/10.47659/m8.037.4.pro.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

Safronova, Lyudmila, and Aygerim Bekmuratova. "Ethnocultural images in postcolonial publications in the Russian-language prose of the Korean diaspora." Przegląd Wschodnioeuropejski 11, no. 2 (December 30, 2020): 275–85. http://dx.doi.org/10.31648/pw.6510.

Full text

Abstract:

The literature of the Korean diaspora of the former Soviet Union combines the national characteristics of the Korean culture of the metropolis, the Korean national mentality, and at the same time reflects the historical realities and difficult, sometimes tragic fates of all peoples of the USSR and post-Soviet period. In this respect, the evolution of the literature of the Korean diaspora, leading from the prose in Korean to the first settlers from Korea to Sakhalin, was shown, which later were deported by Stalin’s decree to Kazakhstan and Uzbekistan. The literature of the Korean diaspora in Kazakhstan goes through all stages of the development of Soviet literature – from anti-Stalin prose, romanticized thaw literature and “quiet” stagnation prose, to postmodern and feminist literature. Moreover, Confucianism and Christian motives, Buddhism and Taoism, shamanism and Russian traditional literary images, motives, and themes are organically intertwined in the work of Russian and Kazakhstani Koreans. However, crosscutting issue through all the work of Korean writers who find themselves outside their homeland, it is an appeal to national identity, attempts to acquiring, preserving or tragedy and the pain of loss.

APA, Harvard, Vancouver, ISO, and other styles

12

Hung-youn, Cho, and Laurel Kendall. "Shamans, Housewifes, and Other Restless Spirits. Women in Korean Shamanism." Asian Folklore Studies 45, no. 2 (1986): 314. http://dx.doi.org/10.2307/1178630.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Zolla, Elemire. "Korean Shamanism." Res: Anthropology and Aesthetics 9 (March 1985): 101–13. http://dx.doi.org/10.1086/resv9n1ms20166728.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

OH, Kyong-geun. "THE ASPECT OF CONFLICT BETWEEN PATERNALISM AND CONSTITUTIONALISM IN KOREAN CONTEMPORARY SOCIETY." International Journal of Korean Humanities and Social Sciences 4 (January 24, 2019): 89–106. http://dx.doi.org/10.14746/kr.2018.04.03.

Full text

Abstract:

As of the 21st century, Koreans are struggling to achieve an advanced society. Material abundance may be a prerequisite for advanced society, but what is more important and essential is transparent and just society implementation in which an equal opportunity is given to all members of society and fair competition is ensured by fair rules. Unfortunately, in the Korean society, almost in all the layers of it, corruption and injustice/ immorality are still rampant.I believe that such a phenomenon comes from the weak sense of the rule of law in Korean society compared with the other developed countries. Therefore, this paper considers the structure of consciousness of Koreans, which makes such things possible and makes it harder to eradicate, centered on Confucianism which emphasizes humanism or paternalism rather than the rule of law, and the mindset/ consciousness of Korean shamanism which does not actively try to fight against evil.

APA, Harvard, Vancouver, ISO, and other styles

15

Li, San Yun. "The realities of Korean culture and The literary translation (using Park Kyongni’s novel "Daughters of pharmacist Kim" as an example)." NSU Vestnik. Series: Linguistics and Intercultural Communication 16, no. 3 (2018): 127–37. http://dx.doi.org/10.25205/1818-7935-2018-16-3-127-137.

Full text

Abstract:

Famous South Korean writer Park Kyongni’s novel «Daughters of Pharmacist Kim» covers the period from the end of the 19th century to the beginning of the 20th century which was tragic for Korean people and their social norms because of the Japanese occupation. It depicts particularly the religious beliefs of Korean people, the relationships in the society and the family, the role of the woman, and the daily life of people of different social groups (aristocrats, the wealthy, servants). The objective of this article is to critically analyze the translation of the novel that touches upon many phenomena exotic for most Russian readers, such as the national identity of Korean culture or the material and spiritual life of Korean society. The comparison of the Korean and the Russian texts shows that the translation of some ethnographic realia does not quite match the original. For example, some words related to the following phenomena are translated incorrectly: Korean traditional underfloor heating (ondol), superstitions, Koreans’ religious beliefs and their perception of ancestors’ spirits, supernatural forces, mourning ceremonies, and attire worn to a funeral. In addition to believing in ancestors’ spirits, Koreans also believed in prophecies. For example, children of someone who died of arsenic poisoning were believed to be destined to leave no male offspring. This prophecy comes true in the novel: Pharmacist Kim’s first son dies in childhood and six daughters are born afterwards. Koreans paid special attention to shamans and believed in their supernatural essence. To this day, Koreans’ religious beliefs dating back to ancient times and various folk beliefs peacefully coexist with other world religions. In modern South Korea, people still observe customs and traditions related to funeral rites and wakes, they fear and revere the spirits of the dead, and perform «feeding ancestors’ spirits» ceremonies twice a year on certain days chosen according to the lunar calendar. In addition to the shortcomings of the Russian translation described above, some dialectal items of the Southern province Kyungsan-do are translated incorrectly, and so are occasionally rendered the rules of the traditional verbal etiquette. It may be considered as a gross error because the latter are anchored in the very essence of Korean language and make up an important part of Korean mentality. Conclusion. So, this analysis of conveying background information through Korean realia in the novel «Daughters of Pharmacist Kim» confirms the theorists’ conclusion that the translator must know background cultural information of the source text. Errors and flaws found in the translation of some ethnographic realia show that those errors and flaws are not likely to affect significantly the novel’s content or its artistic value. At the same time, the fictional quality of the novel is affected by the lack of translator’s knowledge of its dialectal peculiarities and some facts of non-material culture related to customs, elements of cult and public relations among Koreans. All of the above leads to the incorrect perception of some cultural realia of Korea described in the novel of Korean classic writer Park Kyongni.

APA, Harvard, Vancouver, ISO, and other styles

16

Sarfati, Liora. "Healing through Gender Inversion in Korean Possession Trance Rituals." TDR/The Drama Review 64, no. 3 (September 2020): 16–32. http://dx.doi.org/10.1162/dram_a_00940.

Full text

Abstract:

Korean shamanism ( musok) considers problems of physical, social, and mental health to be a result of supernatural intervention. The unique position of male practitioners who become healers within a female-dominated sphere is especially telling as they perform cross-gender behavior that is perceived as related to homosexuality, which is stigmatized in Korea and often labeled as a “mental illness.” In contrast, musok frames these behaviors as responses to demands from the spirit world.

APA, Harvard, Vancouver, ISO, and other styles

17

김동규. "RECONFIGURATION OF KOREAN SHAMANSHIP: TRADITION AND MODERNITY IN THE CONSTRUCTION OF KOREAN SHAMANS’ SELF-IDENTITY." Acta Koreana 15, no. 2 (December 2012): 369–93. http://dx.doi.org/10.18399/acta.2012.15.2.005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

VISOČNIK, Nataša. "The Role of Religion in the Life of Zainichi Koreans in Japan." Asian Studies 4, no. 1 (February 29, 2016): 229–43. http://dx.doi.org/10.4312/as.2016.4.1.229-243.

Full text

Abstract:

Among the many elements that define people’s identity is ethnicity, which refers mainly to a person’s or a group’s sociocultural heritage, based on characteristics such as common or shared national origin, language, religion, dietary preferences, dress and manners, and other traits that denote a common ancestry. Religious identity, especially if shared, can influence one’s socioeconomic adjustment within an ethnic boundary that promotes ethnic identity, and religious faith can be a source of ethnic and even inter-ethnic solidarity. Korean immigrants in Japan established numerous mutual aid organizations, religious institutions, and self-governing bodies that aimed to promote the welfare of Korean communities, and thus work to establish the Korean identity in Japan. The religious practice of Japan’s Korean minority represents Confucianism, Christianity, shamanism, and Buddhism, or even a combination of two or more of them. This paper asks whether religion worked as a strong homogenising and distinguishing factor in the case of Korean minority and how did this role change through the generations of Koreans in Japan?

APA, Harvard, Vancouver, ISO, and other styles

19

Sem, T. Y. "Tungus-Manchu Traditional Beliefs. Part 2: Zoomorphic Complex." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 4 (January 4, 2022): 120–26. http://dx.doi.org/10.17746/1563-0110.2021.49.4.120-126.

Full text

Abstract:

This article describes the zoomorphic complex of Tungus-Manchu beliefs refl ected in mythology, ritual practices, shamanism, and decorative and applied arts. Those beliefs are regarded as a coherent whole within the cultural system. The typology of the zoomorphic complex shows that the key fi gures were the serpent-dragon, the deer, the bear, and the tiger. In traditional worldviews and rituals, they were related to cosmogony, ancestor cult, hunting and fi shing rituals, healing, and initiation shamanic complexes. The semantics of animal images depended on their place in the cultural system, religious ritual, and artistic communication. Comparative analysis demonstrates both ethno-cultural specifi city and universal archetypal characteristics, as well as connection with ancient regional beliefs. The Tungus- Manchu zoomorphic complex originated within the East Asian traditions, having been infl uenced by cultures such as the Old Chinese, Korean, and Jurchen.

APA, Harvard, Vancouver, ISO, and other styles

20

Oh Moon-seok. "Shamanism In Korean Poems." Korean Poetics Studies ll, no. 38 (December 2013): 101–26. http://dx.doi.org/10.15705/kopoet..38.201312.005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Walraven, B. C. A., Hung-youn Cho, Alan Carter Covell, A. Guillemoz, and Laurel Kendall. "Korean Shamanism: Recent Publications." Numen 33, no. 1 (June 1986): 175. http://dx.doi.org/10.2307/3270132.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Park, Thomas G. "Why the Sponsorship of Korean Shamanic Healing Rituals is Best Explained by the Clients’ Ostensible Reasons." European Journal for Philosophy of Religion 9, no. 3 (September 21, 2017): 197–220. http://dx.doi.org/10.24204/ejpr.v9i3.1852.

Full text

Abstract:

Various scholars have suggested that the main function of Korean shamanic rituals is the change of the participants’ feelings. I elaborate what these scholars potentially mean by “function”, challenge what I take to be their core claim, and argue that at least in the case of Korean shamanic healing rituals their sponsorship has rather to be explained based on the clients’ ostensible motivational and belief-states. Korean clients sponsor such rituals because they want their beloved ones to be healed and because they believe that the shamanic ritual can potentially accomplish such healing. I underpin this thesis by two representative actual Korean shamanic healing rituals.

APA, Harvard, Vancouver, ISO, and other styles

23

Kim, Dong-kyu. "Reconfiguration of Korean Shamanic Ritual: Negotiating Practices among Shamans, Clients, and Multiple Ideologies." Journal of Korean Religions 3, no. 2 (2012): 11–37. http://dx.doi.org/10.1353/jkr.2012.0023.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

Kim, Chil-Sung. "한국 기독교와 무교에 관한 비교 연구ㅍ." Theology of Mission 45 (February 28, 2017): 107–30. http://dx.doi.org/10.14493/ksoms.2017.1.107.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

최준. "Ghost Marriage in Korean Shamanism." Korean Cultural Studies 17, no. ll (December 2009): 153–88. http://dx.doi.org/10.17792/kcs.2009.17..153.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Kwon, Heonik, and Jun Hwan Park. "American Power in Korean Shamanism." Journal of Korean Religions 9, no. 1 (2018): 43–69. http://dx.doi.org/10.1353/jkr.2018.0002.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

YU, Yuk-Rye. "Korean Classical Literature and Shamanism." Literature and Religion 20, no. 3 (September 30, 2015): 111–33. http://dx.doi.org/10.14376/lar.2015.20.3.111.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

LEE, JongWoo. "The Pattern of Re-education of Shamans in Modern Korean Shamanism: Centered on the ‘Mudang School’." Studies in Religion(The Journal of the Korean Association for the History of Religions) 81, no. 3 (December 31, 2021): 137–65. http://dx.doi.org/10.21457/kars.2021.12.81.3.137.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

최준. "Understanding Shamanism in North Korea－A Narrative of a Female North Korean Shaman." Korean Cultural Studies 21, no. ll (December 2011): 171–99. http://dx.doi.org/10.17792/kcs.2011.21..171.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Lazareva, Ksenia V. "KOREAN SHAMANISM. FROM TRADITION TO PERFORMANCE." RSUH/RGGU Bulletin. Series History. Philology. Cultural Studies. Oriental Studies, no. 9 (2018): 155–64. http://dx.doi.org/10.28995/2073-6355-2018-9-155-164.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Kendall, Laurel. "Korean Shamanism: The Cultural Paradox (review)." Korean Studies 27, no. 1 (2003): 144–46. http://dx.doi.org/10.1353/ks.2005.0007.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

SHINZATO, Yoshinobu. "Korean Shamanism as Religion : The Development of ‘Mugyo’ in Shamanism Discourse." Studies in Religion(The Journal of the Korean Association for the History of Religions) 78, no. 3 (December 31, 2018): 183–211. http://dx.doi.org/10.21457/kars.2018.78.3.12.183.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Vincentius, Fábian Armin. "Egyedi jellemvonások a modern dél-koreai kereszténységben = Unique features of Christianity in modern South Korea." Köz-gazdaság 16, no. 2 (June 20, 2021): 219–47. http://dx.doi.org/10.14267/retp2021.02.17.

Full text

Abstract:

A „Han folyó csodája” kifejezésről sokan hallottak Dél-Korea rendkívül gyors és drámai fejlődésének eredményeként, ám az talán kevesek számára ismert, hogy a Japántól való felszabadulást (1945), illetve a koreai háborút (1953) követően a kereszténység is komoly áttörést ért el az országban. Jelenleg a lakosság több mint negyede, 13.5 millió személy vallja magát kereszténynek, a domináns protestáns felekezetek mellett pedig számottevő a hozzávetőlegesen 5 millió katolikus száma is. Mindez nemcsak a régióban található többi államhoz viszonyítva különleges, hanem azt is jelenti, hogy a Dél-Koreában élő keresztények aránya meghaladja az országban létező többi vallás követőinek számát együttvéve. A folyamat különösen érdekesnek tekinthető azon szempontból, hogy a távol-keleti állam teljesen más kulturális, vallási és történelmi szempontok alapján fejlődött a kereszténység megjelenése előtt, napjainkra azonban mégsem a sámánizmus vagy a buddhizmus, hanem a kereszténység bír központi szereppel vallási életében. Jelen tanulmány célja épp arra választ adni, hogy milyen okoknak köszönhetően volt képes a kereszténység hívek sokaságának bevonzására, illetve milyen egyedi, Dél-Koreára jellemző sajátosságok alakultak ki a fejlődés eredményeként. Jelen kutatás során egy rövid összefoglaló keretén belül szó esik a kereszténység Korea területét érintő kezdeti megjelenéséről, majd külön fejezetekben olvasható a katolicizmus, ortodoxia, anglikanizmus és protestantizmus helyzete. A munka autenticitásához és részletességéhez hozzájárul, hogy a szerző kilenc kvalitatív interjút készített a különböző felekezetek képviselőivel, illetve délkoreai tanulmányútja során személyesen is meglátogatta több felekezet lényeges helyszíneit. = The term "Miracle on the Han River" has been heard by many as a result of South Korea's fast and dramatic development, but it is probably known to few that in parallel Christianity managed to gain as well a significant popularity in the country after the liberation from Japanese occupation (1945) and the end of the Korean War (1953). Currently, more than a quarter of people living in South Korea consider themselves as Christians, and in addition to the dominant Protestant denominations, the number of Catholics is also significant with a number of around 5 million followers. The high share of Christians may seem peculiar not only compared to other states in the region, but also by acknowledging that before the emergence of Christianity Korea evolved based on different, cultural and religious principles. Still, instead of Buddhism or Shamanism nowadays Christianity has a central role in the religious life of South Korean people. This study attempts to find the main reasons behind the remarkable popularity of Christianity, as well as to show the unique features of South Korean Christianity resulted by the distinctive development. After a short introduction presenting the first stage of Christianity on the territory of Korea, the main features and situation of different Christian branches are discussed, namely Catholicism, Orthodoxy, Anglicanism and Protestantism. Contributing to the authenticity and detail of the work, nine qualitative interviews with representatives of different denominations are included, all conducted by the author during his study trip to South Korea. Also, as the author had the opportunity to visit important religious sites during his field trip in Seoul, his experiences are briefly reported too in the study.

APA, Harvard, Vancouver, ISO, and other styles

34

Kim, David, and Won-il Bang. "Guwonpa, WMSCOG, and Shincheonji: Three Dynamic Grassroots Groups in Contemporary Korean Christian NRM History." Religions 10, no. 3 (March 19, 2019): 212. http://dx.doi.org/10.3390/rel10030212.

Full text

Abstract:

The new religious movements (NRMs) initially emerged in the regional societies of East Asia in the middle nineteenth and early twentieth centuries including Joseon (Korea). The socio-political transformation from feudalism to modernisation emaciated the religiosity of the traditional beliefs (Buddhism, Taoism, Confucianism, shamanism, and folk religions). Colonial Korea experienced the major turning point in which various syncretic NRMs surfaced with alternative visions and teachings. What is, then, the historical origin of Christian NRMs? Who are their leaders? What is their background? What is the main figure of the teachings? How did they survive? This paper explores the history of Korean Christian new religious movements from the 1920s Wonsan mystical movements to 1990s urban and campus movements. Through the contextual studies of denominational background, birth, founder, membership, key teachings, evangelical strategy, phenomenon, services, sacred rituals, globalisation, and media, the three grassroots groups of Guwonpa (Salvation Sect: Good News Mission), WMSCOG (World Mission Society Church of God), and Shincheonji Church of Jesus the Temple of the Tabernacle of the Testimony (SCJ) are argued as the most controversial yet well-globalised organisations among Christian NRMs in contemporary Korea.

APA, Harvard, Vancouver, ISO, and other styles

35

Yun, Enseok. "A Understanding on Korean Shamanism of Early Protestant Missionaries in Korea: From 1884 to 1910." 韓國敎會史學會誌 51 (December 31, 2018): 181–221. http://dx.doi.org/10.22254/kchs.2018.50.06.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Yun, Enseok. "A Understanding on Korean Shamanism of Early Protestant Missionaries in Korea: From 1884 to 1910." 韓國敎會史學會誌 51 (December 31, 2018): 181–221. http://dx.doi.org/10.22254/kchs.2018.51.06.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Yun, Enseok. "A Understanding on Korean Shamanism of Early Protestant Missionaries in Korea: From 1884 to 1910." 韓國敎會史學會誌 51 (December 31, 2018): 181–221. http://dx.doi.org/10.22254/kchs.2019.51.06.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Ilyoung Park. "The Mind Viewed in Korean Shamanism - Centering on the Phasis of Mind-Understanding in the Life Story of Shamans -." Korean Journal of Folk Studies ll, no. 30 (June 2012): 29–46. http://dx.doi.org/10.35638/kjfs..30.201206.002.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

YOO, BOO WOONG. "RESPONSE TO KOREAN SHAMANISM BY THE PENTECOSTAL CHURCH." International Review of Mission 75, no. 297 (January 1986): 70–74. http://dx.doi.org/10.1111/j.1758-6631.1986.tb01454.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Hung-youn, Cho. "Cultural Interbreeding between Korean Shamanism and Imported Religions." Diogenes 47, no. 187 (September 1999): 50–61. http://dx.doi.org/10.1177/039219219904718705.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Lee, Jonghyun. "Shamanism and Its Emancipatory Power for Korean Women." Affilia 24, no. 2 (May 2009): 186–98. http://dx.doi.org/10.1177/0886109909331756.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Flaherty, Robert Pearson. "JeungSanDo and the Great Opening of the Later Heaven: Millenarianism, Syncretism, and the Religion of Gang Il-sun." Nova Religio 7, no. 3 (March 1, 2004): 26–44. http://dx.doi.org/10.1525/nr.2004.7.3.26.

Full text

Abstract:

ABSTRACT: Korea's JeungSanDo is a syncretistic religion in which elements of religious Taoism, Buddhism, Neo-Confucianism, Roman Catholicism, and Korean shamanism are combined with a unifying millenarian vision that was initially formulated in the late nineteenth and early twentieth centuries in the late Joseon Dynasty. JeungSanDo is based on the teachings of Gang Il-sun (1871––1909), who was/is regarded by his followers as the incarnation of SangJe (Shangti), the Ruler of the Universe in religious Taoism, as well as Maitreya, the Future Buddha of Buddhist eschatology. The religion of Gang Il-sun arose as a compensatory response to the defeat of the Donghak Revolution in 1894. The central belief of JeungSanDo is Hu-Cheon GaeByeok, the Great Opening of the Later Heaven, the new age of JeungSan Gang Il-Sun's millenarian vision. A glossary of Korean and Chinese terms follows the endnotes. No religion is completely ““new,”” no religious message completely abolishes the past. Rather, there is a recasting, a renewal, a revalorization, an integration of the elements——the most essential elements——of an immemorial religious tradition. ——Mircea Eliade, Shamanism: Archaic Techniques of Ecstasy1

APA, Harvard, Vancouver, ISO, and other styles

43

Oak, Sung-Deuk. "Major Protestant Revivals in Korea, 1903–35." Studies in World Christianity 18, no. 3 (December 2012): 269–90. http://dx.doi.org/10.3366/swc.2012.0025.

Full text

Abstract:

This paper reviews five major revivals and four revivalists of colonial Korea and discusses key issues of the revivals. It has three aims: to search for a new perspective on the interpretation of the revivals of colonial Korea; to map a new lineage of the revivals; and to provide contemporary Korean Protestant churches in crisis with some issues to consider for their renewal. The conventional image of the revivals in the colonial period has been that they were ‘passive, otherworldly, and introversive’. This stereotypical image reflects the historical context of the nationalist or minjung theologians of the 1970s and 1980s. They criticised contemporary mass revival meetings for their orientation toward emotionalism, individual salvation and prosperity, church-centred growth and dispensationalism. They argued that ahistorical revivalists were actually supporting the dictatorial government by depoliticising the churches. Yet a revised interpretation began to emerge from the late 1980s. And the first centennial of the 1907 P'yŏngyang Revival in 2007 has produced heated debates on its historical meaning for the renewal of a declining church. This paper emphasises the positive side – the nationalistic, reformative and indigenous elements of revivalism – without ignoring the negative legacy. I discuss Yi Tonghwi's revival in Hamgyŏng province and East Manchuria in 1908–11 as a development of the first revival of 1903–7. And I will identify the influence of Daoism, rather than that of shamanism, on the revivalists.

APA, Harvard, Vancouver, ISO, and other styles

44

KIM, Sung-Eun T. "Korean Buddhist Adoption of Shamanic Religious Ethos." International Journal of Buddhist Thought and Culture 28, no. 1 (June 30, 2018): 59–85. http://dx.doi.org/10.16893/ijbtc.2018.06.28.1.59.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Junliang, PAN. "Rethinking Mediumship in Contemporary Wenzhou." Review of Religion and Chinese Society 6, no. 2 (December 12, 2019): 229–52. http://dx.doi.org/10.1163/22143955-00602005.

Full text

Abstract:

The study of spirit mediums has drawn the attention of international scholars from the 1960s onward, and the topic continues to thrive. Yet little work has been done on spirit mediums in mainland China, which have mainly been glimpsed through studies of mediumship in Taiwan. This article draws on ethnographic research to explore the diverse traditions of spirit mediums in Wenzhou. While spirit mediums are viewed with ambivalence, they play a significant role within broader Chinese folk religions. It is crucial to understand spirit mediums through the appropriate cultural context in order to understand their diverse practices and roles in local society. I discuss why Wenzhou’s mediumship should be regarded as a form of shamanism in spite of differences between its discourse and practices and those of Minnan mediumship, as well as those of Siberian or Korean shamanism.

APA, Harvard, Vancouver, ISO, and other styles

46

Kendall, Laurel. "Korean Shamans in the Present Tense: Introduction." Journal of Korean Religions 3, no. 2 (2012): 5–9. http://dx.doi.org/10.1353/jkr.2012.0021.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

KENDALL, LAUREL. "Korean Shamans and the Spirits of Capitalism." American Anthropologist 98, no. 3 (September 1996): 512–27. http://dx.doi.org/10.1525/aa.1996.98.3.02a00060.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Lee, Hyunseon. "Shamanism in Korean Cinema and Popular Culture: The Korean shaman narrative, shaman films, and women." Institute for Historical Studies at Chung-Ang University 54 (December 31, 2021): 191–221. http://dx.doi.org/10.46823/cahs.2021.54.191.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Finch, Andrew J. "‘In their madness they chase the wind’: The Catholic Church and the Afterlife in Late Chosŏn Korea." Studies in Church History 45 (2009): 336–48. http://dx.doi.org/10.1017/s0424208400002618.

Full text

Abstract:

Following its introduction to Korea in 1784, the Catholic Church grew and developed within a rich and varied religious milieu. An indigenous tradition of popular religion, characterized in part by shamanistic practices, existed alongside two imported traditions: Confucianism and Mahāyāna Buddhism. The latter had enjoyed state patronage in the Koryŏ period (918/935-1392) but, with the establishment of the Chosŏn dynasty (1392–1911), it was supplanted by Chu-Hsi Neo-Confucianism (Chuja-hak). This became central to a policy of social reformation and was elevated to the position of state orthodoxy. Neo-Confucianism thereby became the dominant social, political and metaphysical system, and, during the course of the seventeenth and eighteenth centuries, its influence spread to all levels of Korean society. Buddhism was increasingly discriminated against, while popular religion was disparaged as superstitious and potentially subversive. Buddhist monks and nuns, together with shamans (mudang), were classed among thech’ŏnmin, the ‘base people’, the very bottom of society whose members included butchers as well as slaves.

APA, Harvard, Vancouver, ISO, and other styles

50

Lebra, Takie Sugiyama. "The shamanic portrayal of Korean women and society." Reviews in Anthropology 16, no. 1-4 (January 1991): 71–75. http://dx.doi.org/10.1080/00988157.1991.9977882.

Full text

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!