• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.132-151
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• 2009

Gut (Shaman ritual) in the west coast area is consisted to sanyang-geori (hunting), tasal-geori, gunwoong-geori those describe from hunting process to preparing animal sacrifices to a deity. The characteristic of gut in the west coast area which are represented for mock hunting and animal sacrifice ritual is practicing at the sibamasturi in Japan. This paper aims to compare a shaman ritual in west coast area in Korea and Japanese Sibamasturi from the comparative folklore point of view. Gut in the west coast area is well known for dividing sacrificial offering: vegetable for sinryeong and meat for singyeong. This division of spiritual deity shows it has different background from agriculture and hunting culture. Hwanghae-do gut has been formed under the various life environments. Therefore, each stage is conducted according to the purpose of the ritual. Sanyang-geori (hunting) represents the scene of hunting in the mountain and by catching live animals and it refers to Gunwoonsin, and will be offered. Animal sacrifice is a positive ritual which get rid of bad luck and pleased deity. Sibamasturi is practiced in mountain area where most of people involve in hunting and agriculture. Therefore, this area has both agricultural ritual and hunting ritual. Sibamasturi is practiced in January (lunar) and it also has meaning of beginning of agriculture and hunting in mountain area. Ground burnt off for cultivation way symbolizesfire ritual and mock hunting as well as animal sacrifice together. These rituals match to farmers of mountain area in the south-east Asia. The gut in the west coast area and Japanese Sibamasturi have common point that mock hunting and animal sacrifice are practiced at both rituals, however, the structure for these two ritual are different. In other word, there animal sacrifice has been formed with different cultural back ground.

• The Journal of the Korea Contents Association
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• v.21 no.10
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• pp.767-773
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• 2021

This thesis is a study on the rhythm of the funeri dance among the East Coast Guts. The jangdans used in the East Coast Gut are used for dance, samurai, and play scenes. In addition, it is a means for the shaman to perform the gut smoothly, and it also includes a role to represent humans and gods. In particular, the funeri jangdan has been performed in the preparatory stage before worshiping the god, prior to the ceremony of worshiping the god. Therefore, it can be said that it is a meaningful jangdan with a procedure for preparing to welcome the god and performing rituals and bows. In fact, if you are constrained by time while performing a gut, long jangdans respond with fast jangdans and sing samurai. On the other hand, the funeri jangdan is played without omission without any special measures. However, there are cases where one of Chapter 1 or Chapter 2 is omitted for circumstances, or only Chapter 3 is played. In other words, the verse of chapter 3 must be played. Judging from this aspect, it can be confirmed that the functional and ceremonial part of this jangdan is important to the progress of the funery jangdan. Therefore, if the position and function of the jangdan are recognized and the work is created through this study, its artistry and tradition will be further developed, and it is thought that it can be a stepping stone to increase the value of traditional art.

• Journal of the Korean Society of Costume
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• v.51 no.4
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• pp.57-69
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• 2001

The purpose of this study is to examine the costume represented In human clay figures of ancient Shilla dynasty. The results of this study could be summarized as follows: 1. Horse-riding clay figures of Gumryoung tomb. At first, human-A wears a brimed-triangular hat, a Jacket, a checked pants. The brimed-triangular hat is decorated with bird-feather shape. Besides, a jacket is tied with a waist belt, and the waist belt is connected with a shoulder belt and a squared block of back. Also round bells are decorated 15 in the hat, 4 In connection points of the waist belt and the shoulder belt, and 13 in the squared block of back. Human-B wears a hairband type hempen hood, a Jacket, a pants with vertical stripes. and something is rounded from right shoulder to left side. It is one of the symbols as a shaman. 2. Other clay figures. The hats examined from other clay figures are \circled1 Triangular hat, \circled2Hat decorated with bird-feather shape, \circled3 Brined hat and \circled4 Hairband type hempen hood. Next, six kinds of hair styles examined are \circled1 a topknot, \circled2 a slanted topknots, \circled3 two topknots on both sides, \circled4(round) chignon, \circled5 hair tied at the top and plastered down, and tile last, \circled6 ponytailed style on both sides. The costume examined is a jacket and a pants.

• Journal of Fashion Business
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• v.14 no.3
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• pp.52-63
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• 2010

The Hanryu(韓流) phenomenon in and around Asia looks like slowing down lately. At that time, the research about contents that can inform the high traditional culture of Korea is useful. The references which can make a study about cultural clothes, especially paintings, let us to infer the life of the people of that period. In this research, I try to study the characteristics of customs, symbol and costumes by analyzing the paintings of Shin, Yun-Bok who was genre painter of the late Chosun. The mens are wearing dopo(道袍) and are putting sejodae(細條帶) around their waists and gat(黑笠). Also, We can see many different types of job such police, official man, a buddhist priest, a barmair, kisaeng and shaman through the costume. Most of women in the paintings, They are wearing Deep blue skirts, banhwoejang pale tone jeogori and tress. We discussed the common lives of the people through genre painting. They have satire, humor, and symbolism. Also, we can look into the various lifestyles, customs of times and seasons, ceremonial occasions, civilian beliefs, and plays ransmitted from the past. The philosophy in Shin, Yun- Bok's genre painting, is close to Taoism not Confucianism.

• Fashion & Textile Research Journal
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• v.6 no.2
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• pp.144-152
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• 2004

In this study, the settlement of this etiquette book and the five-class mourning-costume system throughout two dynasties is examined and analyzed.; According to the Chosun dynasty's efforts to practice Chu-Ja-Ga-Rye(朱子家禮, Chu Hsi's Book of Family Rituals) through legal intensification and enlightenment policies, the book's teachings had a general effect on society at large. As a result, the family system and funeral rites turned Confucian from a Shaman-Buddhist mixture. As the Confucian order was strengthened to highlight the authority of the male family head, the funeral rituals were based on Chu Hsi's Book of Family Rituals. So, the 100-day funeral of Koryo turned into the 3-year funeral in the Chosun dynasty. Also, the main and father's lines were valued, while the mother's and wife's lines were neglected. Even though there was no great difference of status or place between males and females in the Koryo dynasty, the settlement of Chu-Ja-Ga-Rye brought about the drop of women's status as they gradually began to be dependent on men.

• Journal of the Korean Society of Costume
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• v.50 no.4
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• pp.89-102
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• 2000

The purpose of this study was to research Korean Jowoo-Guan and Chinese Hal-Guan and study transition and symbolism of the birds feather in the cap. The culture of ancient Korea was influenced by North Asia prior to the influence of the Chinese culture, One of the remarkable thing, as the cultural factor of North Asia is the birds worship thought. Korean Jowoo-Guan was derived from the birds worship thought. So in dealing with the plume of Korean Jowoo-Guan, we must recognize Worship to the bird and the symbolical meaning of the bird. The results of study was as follow. 1. Korean Jowoo-Guan was influenced worship to the sun, so it's wearing symbolized the governing class. As the Social development and governing class, the feathering cap was developed to a gold crown, and also the gold crown of Samguk times had been influenced style of North Asia culture. But afterwards the symbolical meaning of the bird was waning, only decorative meaning was remained. 2. Chinese Hal-Guan was warn in Joo-dynasty, but the symbolism of the plume in the cap was not similar to Korean Jowoo-Guan. Chinese Hal-Guan was symbolized bravery of superfluous soldier than Worship to the bird. But afterwards the symbolical meaning of bravery of superfluous soldier was waning, only decorative moaning was remained. 3. Though neighbor countries have mutually influenced and have similar cultural style, they have symbolism of themselves

• The Journal of the Korea Contents Association
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• v.10 no.11
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• pp.162-168
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• 2010

Comic book has a different story structure from western movies, i.e. New Character->reaction->food->master mediation->effect of food->disappearance ->conclusion. Comic book is full of media traits. The master is like a shaman, who console people with food of memory. Food also is a media, which carries message of memory instead of savor itself. Restaurant is a media, in which many events occur and rhetoric of rumor pervade. Foods of memory massage our feeling sense, like a media. In conclusion, comic book has a analogous role to that of Marshal Mcluhan's Media theory.

• Korean Journal of Oriental Medicine
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• v.2 no.1
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• pp.104-128
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• 1996

In the ancient times, the medical practice relied primarily upon human instincts and experiences at the same time, shaman's incantations were widely believed to cure diseases, the workings of evil spirits supposedly. For the period from the Old Chosun through Samhan(三韓), Chinese refugees brought a long medical knowledge and skills of the continent. New Chinese medicine, traditional practices and incantations were generally used at this time. In Samhan, however, the last was the most important, performed by a Chongoon(天君). Medicine and the medical system were arranged by the period of the Three Countries(三國時代). No definite record concerning Koguryo remains now. As for Paekje, however, history shows that they set up the system under the Chinese influence, assigning medical posts such as Euibaksa(醫博士, medical doctor), Chaeyaksa(採藥師, pharmacist), and Jukeumsa(呪禁師, medicine man) within Yakbu(藥部, department of medicine). Scientifically advanced, they sent experts to Japan, giving a tremendous influence on the development of the science in ancient Japan. After the unification of the three countries, Shilla(新羅) had theri own system after the model of Dang(唐). This system of the Unified Shilla was continued down to Koryo(高麗) and became the backbone of the future ones.

• Journal of the Korean Society of Costume
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• v.60 no.1
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• pp.56-75
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• 2010

Jeju island is located in far from main land and has very harsh environment that has formed an unique clothing style as well. In addition, the popular belief has been developed with originality even their clothing. Therefore, this study is concerned with costumes worn for various ritual events and to analyze their features in Jeju. The shamanism served 18,000 gods are composed to 12 different types of the events for wealth, safety, heath, sadness or thanks. The costumes worn by officiating priests or 'Simbang(shaman)' depend on the occasion of an event, and they are different for male and female performers. The styles of costumes for religious service can be divided into 7 types: Regulation dress(Jebok), Korean full-dress attire(Dopo), Official uniform(Danryung), Military uniform(Gunbok), Formal dress (Durumagi), Casual wears and Special costumes. The costumes for religion events are not various and splendid as compare with another province in Jeju. Because, when simbang expired, their clothings had been burned according to custom. However, It is important materials for us to know the clothing of time. We should keep studing that costume more as a valuable culture.

• Journal of the Korean Society of Costume
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• v.58 no.9
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• pp.38-50
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• 2008

In the late Joseon period, as Korea suffered from two battles such as Byeongjahoran and Imjinweran, the people wanted to find comfortable shelters, which caused Bigi to prevail. That is, as an alternative to find a shelter which is physically prosperous and mentally comfortable and to get out of turbulent days, the people desired the utopian world of Sipseungji. The Sipseungji of 'Namsako' was deeply rooted in the society, which had a great impact on it. However, it is very surprising to find that the Sipseungji is metaphored in the process to make the shapes of Korean $J{\check{o}}gori$ which are a represented product of our culture. In other words, the ideal world we desired is a clothe itself which wraps human bodies, not any mysterious place that can not be found. They wanted to deliver the assumption that the ideal world is in humans themselves through clothes. Though a shaman sign of Sip (meaning ten), the Sipseungjiseol of Namsako became rooted in the living of the common people, which caused social confusion, but the Sipseungji suggests that as humans are the very lucky place, the utopian world is in themselves. Therefore, it should not be overlooked that the shapes of Korean $J{\check{o}}gori$ have instructional values that can not be found in those of other foreign cultures.