• Sim-seong Yeon-gu
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• v.30 no.2
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• pp.145-186
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• 2015

This thesis discusses and analyzes Jeju island's shamanistic myth "Samgong Bonpoori" from the perspective of analytical psychology. Similar to the "I live on my fortune"-type folktales discovered in the Korean mainland, "Samgong Bonpoori" is such a widespread myth that similar folktales are found not only in East Asian regions, including Korea, Japan, and China, but also in Ireland. The essence of the story is as follows; One day, a father asked his three daughters whose fortune they lived on. The first two daughters claimed that they owe their lives to their parents. However, the youngest daughter, Gameunjang-agi, replied, against his expectation, that "I live on my own fortune," and showed her fortune and virtue were physically embodied in the line drawn from her genitals to navel. Her answer enrages his father so fiercely that she was expelled and forced to embark on a journey with no one but a black cow carrying food to accompany her. In retaliation for telling lies against her, Gameunjang-agi transformed her two sisters into a centipede and a mushroom, while her parents were turned into beggars afflicted with blindness. Afterward, Gameunjang-agi wandered around the country and eventually found love with a Chinese yam digger. Not long after, they got married, and as a couple, they stumbled upon roots of gold in fields, which brought them an incredible amount of wealth. After this miracle has happened, Gameunjang-agi began to wonder about the status of her parents and decided to organize a party for all the beggars and the blinds in the country. She eventually found her parents and got a chance to reconcile with her sisters. The story ends with her parents regaining their eyesight and Gameunjang-agi reestablishing herself as the "Goddess of Providence." "Samgong Bonpoori" is a myth about a God. A God is ontologically a supremely perfect being; however, in this thesis, it will be discussed as a part of a folktale. Gameunjang-agi can be seen as the anima archetype of the father, which reveals the process of a paternal consciousness being transformed over time. At first, her parents deny Gameunjang-agi. However, after years of suffering from blindness, they regain their eyesight and finally recognize their daughter. This signifies that Gameunjang-agi is a being that has come into the world for a certain "purpose." Gameunjang-agi embodies the creative function of "femininity" that can renew the existing collective consciousness embedded in the patriarchal system. Such recognition of femininity matters to men to a great degree as well as to women. Without knowing their true nature (femininity), the two sisters submit themselves to their parents and conventional values. Not until they suffer from being transformed and captured into small and insignificant beings, a centipede and a mushroom, which symbolize their shadow, they fail to develop their self-awareness. Meanwhile, by reconciling with her parents and sisters--playing a significant role in reuniting the family--Gameunjang-agi turns out to be a figure that can reveal what it truly means to have self-awareness and achieve Self-realization. In conclusion, this story illustrates that recognition of femininity matters to men to a great degree as well as to women, and women's Self-realization plays a critical role in revitalizing the collective consciousness embedded in the patriarchal system.

• Cartoon and Animation Studies
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• s.15
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• pp.267-281
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• 2009

This study was conducted in order to look for how to create added values by combining cultural contents with other industries effectively. For this purpose, we examined in what directions the tourist industry, which is the main industry of the Jeju Special Self-governing Province, should be combined with cultural contents. It is widely admitted that cultural contents can create various added values, but there have been insufficient efforts to develop cultural contents and link them to added values. In particular, local self-governing bodies' understanding of cultural contents is seriously poor. In order to improve this, we need to have appropriate perception of cultural contents and to change our idea for effective linking of cultural contents to added values. Thus, this study proposed that the development of cultural contents is achieved not simply through the development of contents but through the combination of various methods including the establishment of product development strategies, the establishment of tourist program development strategies, and the integration of slogans.

• Journal of the Korean Geographical Society
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• v.45 no.3
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• pp.414-429
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• 2010

With regard to Ieodo, South Korea and China argue that Ieodo belongs to their territory respectively, considering its history. However, both parties haven't suggested concrete evidence to support their argument. Even if they suggest corroborative facts, they are distorted or exaggerated like myth. Therefore, it is important by what side primitive title and effective control are exercised in settling the problem of Ieodo. The issue was to suggest coherence logic by finding concrete geographical facts in the East China Seat the time of applying a method of boundary decision followed by the marine act, namely principle of median line and principle of equidistance. China has argued that China should occupy most of continental shelf in the East China Sea on the basis of silt, a deposit of the continent. However, the base of the East China Sea is a part of Eurasian Plate. In addition, a geographical contribution to formation of the continent shelf by the Korean Peninsula is equal to the Chinese Continent. Ieodo is 'Island of mythos' in China, but is 'Island of legend' suggested by concrete facts in South Korea. Therefore, its cultural titile and primitive title are belonged to South Korea, before its historical title.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.581-587
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• 2022

The water god, Venerable Bhadra, Indian Tammola (Tamla as the 'mol' and 'ju' characters were eliminated) came to Tamla with 900 Arahants(The highest Buddhist monks) around 563-483 BC. It is the propagation of Buddhism through the world's most sacred water (Heiligkeit). The traces of the three surnames of Goyangbu are the first samsunghyeol and the dwelling of the den of Jonjaam(cave of venerable Bhadra) in Yeongsil, giving a glimpse into the era of living in caves. The second is a link that is in line with 3, the basic number in the decomposition of 900 (=3^*3^*100) disciples of Bhadra, considering that 3 and 3 of the three surnames in Goyangbu are three times 9. At this time, 3 is the person of heaven and earth, religiously, marriage, hope, or complete number, and Jeju culture is resting everywhere. For example, 3 of the samsunghyeol, 3 of the 1, 2, 3 Dodong, 3 of the 3 Dado, 3 of the 3 Mudo, 3 of the 3 disasters, 3 of the Goyangbu 3-surnames, 3 of the house Olle Jeongnang and, among 900 (=3^*3^*100) disciples of Venerable Bhadra, the common factor is 3. It is the 'island of 3'. These papers consist of 1 and 2 parts. In Part 1, the name of Tamla came from Tammola, India, and 900 Indian Buddhist Arahants estimated that the three surnames in Goyangbu were the ancestors. Part 2 highlights how the basic principle of jeonganag derived from Indian customs has evolved and is being used in modern mobile communication and DNA gene life science.