KOREAN ANTHROPOLOGY: Contemporary Korean Culture in Flux Fated by Korean National Commission for UNESCO HOLLYM Elizabeth, NJ- SeoulAthol of Koren Stas, Volume ‘Korean Antopology: Contrary Kron Cale in a Cegrg © 208 ty Han KjngonLinpoHae, Wve Se a Arise Nop ik ace iy fom cc iid nie see or yoo, bade wis poco te shes ‘eye Kren Noon Comix for UNESCO ii ny aR by Hay Cat 113, Gussie, Se 1101, Kaa Prone 07575811 Fae 30818 182 pine |saN 156500175 (Vom Tyo Gages Cath Cac Nar 0108085 nan Kr Contents orewond Pretace Guide o Romaniaion PARTI: HOW TO UNDERSTAND KOREAN CULTURE Tian in Korean Society: Consinty and Change {i Jovttae Teaching Korean Cuhite through Korean Studies CGresing Myth o Live By ee Se Representing Korean Culture in Americ A Gase Stuy ofthe Korean Eological Cllesons tthe Snihsoaian Esision (ho Hyp Study of How Koreans View and Usiie Nate (hoi Changin Living Space in the Tdi) Kean Houses Shi Yurhoon a 8 5PART CHANGING TRADITION “The Comma Teology and Is Reality: ‘With Rfeence othe Emergence of Neo‘Teialism, ‘Kim Kron “inship in Contemporary Korea: Native Model seu Practice Kim Song Chal ‘essa Gul and Modernization in Kore: ‘Gall mplications of Semneat Movement inthe 1970 ‘Ob Myung Sok Ancestors Becoming Children of God Ritual Claes between Confucian Tation and (Chrsaniy in Contemporary Korea ‘Mon Oko -lexile Soi and the Pstmoderity of Seoul (Cho Myungae A Nolay and Bothersome New Custom": Delivering Gift Box wo Korean Bride re Kedall PART IIL THE WORLD OF WOMEN Occupation, Male Housekeeper: Male Female Roles on Jeo Ind Yoo Soo Young “The Uilination of Residential Space and Family Relations "The Case ofthe Korean Rural Faily Park Ban 107 oy us 21 221 27 “Home Ts Place to Ree": Constrting the Meaning of Work, Family and Gender in the Korean Mile Cass Vinee Km der and Seay 2 Labor Control Mechanism: he Geer Hentyof Korean Female Workers in 1 US. Malénational Corortion Ki Hyon Mer ‘Woman and de Culture Sarounding Childbirth Kim Eun Shit Compartmentalied Gener Schema A Model of Changing “Male Feil Relaons in Kogan Society (Chung Soak Sok i between Ancetrs and Spice: id Report of 1 Korea Mansns Heal Gt Tard Kendall Korean Shamanic Ination as Therapeutic Transformation A Transolal View dard R. Cada Psychological Aspe of Korean Shans 1h wing Shaman's Healing Cremonics in Korea Kim Kuang Mai, Seen, ad Region on Jou do ana Tom Som ng 281 a 8 a 1, MAGIC, SCIENCE. AND RELIGION IN MODERN KOREA 423 “wrDra Aspect of Shamanic Rituals ‘he Soni “The Sates of Korean Fortune eller Dasinho Yi PART V. TOO MODERN TOO SOON? “The Social Neworks of Koreans Yo Jageat ‘Changes in Vis and Generation Gap During the Pe Tvo Decades (19791988) in Koes "Na Eun toong & Oh Chase “The Plc of Network and Social Tras A Case Sy inthe Organizational Culture of the Korean Vere Industry Hl Kyung Koo Society ina Vortex: Yan Neowork and Civil Society in Kora 1a Jaksuck ‘Soking in Koren "Po Dodge “Trt, Cooperation and Social Risk ‘A Gross Clr Corparson ‘im Yong Hk & Son Jak Giossary Inde 1 o 0 oe Foreword Since the seventeenth century when Hendrick Hamel fit introduced Korea to dhe Western world, many Westerners have bee dawn fo the sy of Koren and its ich cultural, trary, and piloophical hitoy. Although inpestane pioneering works on Korea have been produced, hhoweve, much reterch by Wester scholars bas been shaped by ethno entre assumptions and interpretive bass, ote reprodicing prec ‘eptions and simple misunderstandings about Korea, Many Korean ‘cholars, 100, have pursued scholarly aims tat fll short of objective analyses. Thus there has long been a need for a Torun eo bridge the ps enween Korean and now-Korean scholar, to make space for 3 Imuliplicty of voices, and to promote an inerdisciplinary academic approach eo Korean ties, The Korea Jarman academic quater published in English by the Korean National Commission for UNESCO, aims to act as sich a Forum Since is foundation in 1961, the Kae urna ae tempted 0 provide grounded and accurate knowledge of Korea by festring sis by prominent Korean and non-Korean specinlists, Fortunately, an Increasing number of Korean and foreign scholars and specialty are lucling the study of Korea with 2 more rigorous, objective, and open: ‘ninde outlook, engaging inertial dilogve with each other. The Kora Journal as played an avauabe role in developing and despening this schol dialogue 2001, the Journ celebrated te 40th anniversry. To commemorate this occasion, we planed wo publish the Anthology of Korean Seis, teres of six woes in the Fels of economi, poe, anthropology, erature history an philosophy Al the aries inthe eis have been ach ly veketed from previous sues ofthe Journal by the AdvisoryCommie, composed of sx prominent specialists representing each field. The Aauhology wil be completed in 2004, marking the 50h aiversny ofthe Korean National Commision for UNESCO. eis ou hope thatthe Anthology wil serve those wh sek a compre ensive understanding of Korean society and entre. We recommend thav ic be used asa texbook at the wives level ofa standard refer tence for anyone teaching. studying, or esearch in any area of Korean adie, would like to express ty sincere grande to the members of the Advisory Commitee, who weak par in 2 one-year process to select the tiles fr inusion inthe Anthology: Dr. Kim Wim Bu for economics, Pro. Kang Jung Is for poles, Prt. Han Kytng-Koo fr anthopology rot, Hivag Joug-yon for Hteratre, Prof, Yi Taejin for history and Pol, Lee Seung van for philosophy. {would also keto recognize the tdvrs and profeadets who have labored ees forthe publication ft this sere, and the authors who Ive reexamined and revised dei frig! tents, My thanks alto go tothe Hallym Publishing Company ‘which has made pose for or Comission to publish his Anholo fy thus ensuring ts contribution to the continued development of Kore yaa Yersu Kim Secretary Gener Korean Naina! Cranission for UNESCO Preface Korean anhopology holds a unigue postion in the fl of atopoto fy; having fist developed ith naive scholars studying watve culture Under the prevalent influence of clara and socal atopology, rather ‘han wih the part western practice of studying the Othe. Sie the 19, several tempts have been mad oexaie Korean cure rom ese points of wie, suchas pla economy ad area studies, Tis ‘wend is vise inthe artes eonutted co the Korea Journal ove the pst forty years. While che early articles focus mainly om Korean Shamanism and flklore, the emphasis shifts i the Inter ball to more verse subjets such a Koreans abroad and changes in Korean ommi hes under the social, economic, nd poial inleace of he modern This volume, Korean Anthology? Cntomponry Keren Culture in Ps, pesent 30 original arts earefilly sled frou the Korea Jour hl covering all aspects of Korean cole sen though the dain view: Points of aopologss, scialogiss, psychologists, geographers, archi ets, folklorist, and psychiatrists. The ates, chosen nde the id ance of Profesor Han Kyung Koo, ae arranged along five major theres ‘Aves in Part discus diferent ways of understanding Korean cu ture inching eadional conception and wiiaon of natre ad living spice, and tepresentaions abroad. Pare I looks a the changes inl conti in Korean commits and bells under te soil aad Poca iavences of modern Korea, ranging fom Stemaeol Movement to religious conics sad mariage casts Pare II focuses on Korea ‘women in “patrachal” Korean society ad theme ferae elatontipi rye in comtemporary Korea. Among Fete subjects are women on judo island, female workers in nlinatonal corporations, and fan rela Yio, Shamanisisrnals and foramen, the main heme of Pt IV, teal prevalent a Korea alongside modern meine and cutng edge technology devi the conflicts and oafusion brought on by the rapid industalinton and weterszaton of Korean society. Whe sme wad tions have been discarded, other have been retained in dierent of ‘compromised form, This brings wt che Binal Dart V which explores how aris soc relationship are formed and mintined within mod cera Korean society: men and women continue t rely on Kinship and {vial es to survive in a highly competitive and centalied society Thea wo bean introductory yet comprehensive collection of read ings on Korean culture, we hope tht volume will timate Further bats a dscutsion on Korean cute and sok Guide to Romanization The Anthology uses the new Remanizaon system proclimed by the Ministry of Caltre and Tourism for terms in Korean. Outline ofthe Romanization systern i a alos, ‘The Romaniation of Korean sc Prices Ramaiation 1) Romain eae on standard Korean pronunciation, 2) Symbol other dian Rani lees te ved the ete et posible 2, Sumy of te Romanian Seton 1) Vowel ae antral simple ome a + ihaboge Tye yay2) Comer a er to: =p a) PEE EEEPETE (expe Tate Dole le] + ies +s TTT] iia) ital] = [oe a Sse a: Nate ‘The sounds >, =, and ¥ ae mand reps a and he thy ape tlre ve hye ted wap ten flowed by ater comonato form the al soa of = ‘rr (The a Romie roan n(]). a td ecm FAO G4 Hapdeck 8) Hexp Side] Woe Ree been eave Hanke is tance whe falomed bya vol aad as when ‘uhme by aera or whe appearing he cof wi. 23 bermortedan 63 Gu a Seorak 1% Ghilpk 9a It 28 Ulemg ura) Dacre However, the Anthology fellows the principle below wien omanzing| Korean family name starting wih >and fy ate 1) For ly ames string with > (eg, 2, 2, and), Kl be wid insead of 2) When rmaniig she fiy name, Yl sed insend of L "he Actcogy fll dhe ryn sytem a found in he Xendat Pony ‘idan polished bythe late of the Chinese Academy of Sciences (Bejing Shangwoyin Shuguan, 1978) for terms in Chinese and the ‘omaszaon system used in the Nas Jopanne Bish Character Dio. tr (Renkyusha, 1990 for terms in Japanese.PARTI HOW TO UNDERSTAND KOREAN CULTURE‘Tradition in Korean Society: Continaty and Change Lim Jae Hae Aton itis widely agued upon that social changes have an nfence ‘on ation, there ate fering views one ow 10 approach the Tanda Intl elaonshp betwen soil change and the developmen of tad ‘ion. Accordingly is neesry to prepare a fener to answer hs ‘question. The ft poise considers the dfinon of change” and is Posile consequent: "comin" and “eanformation” ‘Wile on one lev, charge dees hat crn ey i tre fonned synchrony, also means dat dee transformations tok nea dire sage of tine, or atrial: In eke wed, we fan piv a "hnge” ony wea we compare the pst i the pre ets Thercfore,“dunge i onepe hat enti hit. Cann iy" and easformatin” also conepaally propor ity, Dace ‘ion of development in waditon and ts rdtonhip to socal change st therefore reanize and incorporate the Kori context ofthe Cy inthe Kn ora 3, 03 Aa 8). lan ea tn Jot) is Pole nthe Dernier Anon Nl Unive Heat wine rst ot Kee line og Me ae [ousp soning bp ad e Nao rn Here) (00, Henge ti na Kenan Fe Se ed Uri in Mint natue arr fnEasegel (the Ea i ongcota eadon under stad "Nett bs amework for examining adn and clare should be prscatd, One othe ndtv schon dro om floret Sts hall folk cures sim to allow grater numberof people wo ‘joy a ser and tore prosperous Ife. This eservaton canbe co firmed bythe wo soa impotne prs of Koren llr, gw hata ist ita an tam one de} Tr blved diag the er of shamans that spss oF maura thon ie nan econ demon ogy. A esl peopl performed gut in an atempt to cre deat, scare py SE icedom, and bring esmomie prosperity ra ach harvee. People hen beleved ha it ws spo natal phenomena three pain fr enured a bumper rp. Cosequeny ty performed reigns Al fore pints and nate nord o be ase of edo lpr he shininicadion conned unl peopl eed that it was the rng sto he cia yom, not piso ate, that oppressed them The ecoguon that he arinorriey ad monks were restcting thei freedom and exploiting them economically by wielding power through socal piveges and religion dcrines led tothe ection of Satie at forms such st falda These dramas expeted arenes nd eu of the conan inthe syste the op of which cow tines to hs day. Ga rg perforce to ray freedom sid prowpriy, became the sous Fr ane tem, hich vod io & ew dame wadion ven wih this bas framework in place, this season is complica ce. What matters most het isthe question of how to define “radon” ‘The canary of tation embodies bth the sons of coninty and hang and mst be dss om the fied alle “ren” of 1, Lim Hyp an ais), She pg ip Sec Cage ad Va to) Sen gr, 18) 25207 Tel ar and aa al ov econ tal te Sind fm ch tr Td ee Siuneel neoyceceetetm Nea vs uss the pase? Continsty isnot fixed and ternal but rather coe with shunge and mast be understood as cominuance in midst of changes? Those who conser only the aspect of change re ble tos only the severance of tation, whie those who consider only contin end up wid a theory of stagnation. Since this paper analyzes social change in Korean society together with the development of ton, more ater tim wl be given tothe aspects of chang tha to contin, Another suet be raised nthe su of radon isthe question of what specific waditin is examined. Depending on their personal ot socal background, some scholars are more inclined to foas on ristr state tadiions and others on popular tations. And depending on hc dsiptine, some wil want wo deal with erry tadon sa ears ih musi wadton. But considering hat tration often interpreted es culture unless oherise specie, and the we usually exaine both ‘continuity and eransformaton in eadion in aseordance with social ‘tang, this paper sited oa aacusson of cultural ation, Specific as wadions mus slo be considered, The tradtons of the sisteraey who enjoyed special privileges only due to ther hereditary social standing while they oppresed al exploit people in the lower ‘lass in onder co maintain economie prosper, are but conventions ‘hat hinder historical development. Ia oder eo std eaions hat varanee fice and equal life for the people an hiberate them fom ‘ntesonable restrain? one cane help but be moe interested in pop lar trains than in those ofthe arintocracy. And i we study pope traions, its aso natura hae the main objec of discussion wl be folk ‘lure, feusing on is comity and change, © Lim He fm Jot fang manhvavel ds eng bmyones? king aol Cate) a estoy mono eal ae Cn 1 Pyeng Man cog sang” Coin nl Hail Spe ty is ger eed te sr sy he Nea tt le Say ad Ts Fle, ht gm cat i Mang Sa {Lim oe, gt mi png ge Ree Fane Cn a be Than) Seo Sp, ip 17.Viewing Changes in Tradition in the Longue Durée In discussing relations ence history and rcilogy, Ferman Brandl, leader of the Annales School of History, argued tht sociology i “unable of itsel from histor. Poating out che limitations of sce te tenement de out dur Brae concluded that eldwork and its Jnerpectation mist be cared within the historialfearemark of the longue duet dnectcaly transcend the past andthe furae Ie woul be ster to dn the pod and super uration tune by survey wn were pres for quick ea ytd engloy- {iS de cunning lower cof 9 or {es Ge of documents a government and corp ce U hve to inenoa to ie bjecns wo Us wen or bad is iy we te, Thee woul! be no selene ae in abla de mee A ot sta couse of mosemen igre ll Sol phenome ‘eed he dgre of neo shows ad was pt connected ta dtl eho which paced te pat, the pes, ad be Eire 1 tis viewpoint is applied to the theory of eadiion, Korea's relatively long tradition of religion and shamanisie rial can be examined Shaman rinse were practiced in the pst, are prated a preset, su wll be practiced in the fot. The ongoing eaiion of shamanism in commana society is desonstested by the bei ina vlage diy. Vike lagers hold dongle inal) during which they fer serifces or ave gut performed for dhe vllage deity ona cerein dat every year and pray forthe protection of their community from daeass and fora Thumper cop. Tn some villages, people hold byl gu peal village lu), which is one vay of expressing bee in ther village deity. In| fing vilags, especialy slong the eastern coast, people employ here tary shamans eo perfonm Byline over several das every lee years ‘ta cousierable cw, nation to the customary doje held every teat. Alduugh Dolin gut was renamed ungeje ual for abundant Fishing) ding the 10708 in accordance with the govenment policy of {Fema Br Yn sro ate Ki Yonge aden. Stn eo Si Veg Sa Chg Pt, 18 ps ny a selihing gv, the origi ane wa ested in the 198s See om these gu er tld Tea the heey shana ecg at ‘yon gin ang igs has lig dien sl fom hoe eve shingles, We dog sl rein te o ng ‘al form wa ecain dee, ting as alos dnppered re ing igs. i tie nd slg ttl pts ae os fishing lags tl esther eee every the ot ear Btn theese he fing commune, et tne hae tn gu was performed was in 1988 ap even hen ook ple only every 10 20 year? Th de tthe fact alr Sa ele moe sable cxption hn fing ‘yin gut erie ot oly a tate fm but lo a dramatic one. The wanfomato ftom a eas of ein tual ot on wo an aris drama ok pe mee rpy and conic ming vlogs tan in hing igen ein uo ig lags, ‘nly et shaman isk ial pefomed occa Hone {nin gat offing vig, th fas ance ccs high aus oe oe of engin ban ach ego fv bry sensi, ths mamer even te se wahon shows et rb frenecs asprcs of conity sed chage depending on the vig arse swt ecouomiealy Seer ing o agar 8 el st clog rons The wah of smn ina vas weaker ad changes gent in are th wee ‘woe independent fom te neces of the matralenvenmen nthe se ofa yan gu which cam be omer th roto (ype of bein tn farming Cnn, the mamaacng ofc "uk a, Tt wr gongs eT Orig and Smceo Mak ays) (es ue Mn S180 Tking meh he te oe mak yo i ta one wana dae (An Ont of Korean On Lita [Sogn The Arey of Kaen Si 9) 7, pe 22728 Hee cdl ‘camino pt of tt he ds ot ame in Din i emgmyen, Yelp Noe Tete ih shee aha aul and otra hemamass wed in gut can be waved back to nnd cennry, before the mide Goryeo perio This sugges thatthe tradon of tlchum hs itory Tenge hn 1,00 years Based hale Balin gu tan be argued that ans commana ial ated and ibertel fom ancient ime, deve oped ine a artic dramas form about 1,00 yeas ago and formed 2 ‘ew aadon. While twas inialy pasted down withthe shamanisic ‘pect dominaing, i gradually transformed ino a dramatic form that, phase arise quay unl itll gave bi to dhe unique tala {hat can be soe prey as arti ply An adequate undssanding of the development of gut int a dramatic form requires thorough examina tion ofthe eltonshpbeaween gut and drama inthe conte ofthe Fane final difreces between aman ital and at. Wie gut ams at resolving cons betwee hun sd the nator spear woeld tit thea of shaman incantations, drama dpi confi sro, Tunas or berwoen dhe indivi umn and sce in an ait way.!" “The manner of solving these conf, be ie dough sta o a, oF any cas form ffl tadon, screed and passed dawn within specie ‘lure. ven hough thre xno comprehensive theory’ ofak culture 2 ‘asic concision can be drawn thatthe production, ieviance, and ‘ransformation of folk culture al take place wth the ineenion of making Ie freer aa more prosperous for «greater nimber of people. This the coe of the group consciousness on which folk ces Based, as well asthe dieiono ts historical developmen 4. Lin ct, “Tagen eho ln ae a eng (The Ai ‘Nac Hb Misr Warn Soap i gl ao arm le A Sent Mn ame 180.580 10, Ge Dog Jo Dang Tl you wih The sory a Picea ‘Ma Bunce) Sena Hong Sg Cos, BS Tn he page be 1 ee “Wik dee ain 1a, Lint “Mik oomg jt nu aging” (Vo ering ‘ving folk Cann pepe te Ih Ai Snub ‘ono Fle Maun, 1), pT anche mil temps saa Tern pc» doe Me gh aa if og mints jon ngs 10812 We desing ene fd cnr egal nse kn te sol empl hing at [es natural thatthe eon changed fom gut tahun, cond 1o hsworcal development. However iis very rae dit these talchur Inve epe de original form. resent fala nderwent major restora ‘ion during and ater 1960e i the process of designating thn a cular al properties. When the ered thu are inherited as cultural prop erties, they are bound by sce rules which make them atc an fo ‘ied ation, “The tation of talcum entered anew era wit the ss of thu revival movement in unvesiies during the 1970s. Performances by st lens had several sims: wo reestablish national clare based on Kove's folk wadins: to challenge the westeriation of elite and commercial tnltres; an ro search for the possiblity of «poplar cure by exain ing the folk culture produced and inherited by people working in thei respeiv elds The sadent alto wanted oe falc to invoke pop lar consciousness of resistance to dhe ruling class in oder to give voce 'o cxidism of contemporary poli, centring onthe revival of tach, variety of folk plays and performances emerged a part of a movement 'o promote national culere and popu culture, This movement wae Dated asst by the germina (Changes in Korean Society and Tradition Reform Movement the 1980s, tachum clubs at universes prolierted, organized according to specialization and focus on pune! (farmer's music) ung ok songs) oF gut (Shamanic). Not sified wih merely inhersing and reprodicing traditional clue, the dents developed their groups io organizations! dicted to calural movement, such 1, For the mein fhe a pyres movement refer to Ce Sang, Male oul wna eon ge” rn Se te Cae Na ‘ein wg Coal Mone 2, Reem n a [il moe Piting Ca 180) pp. 1810 Peo en af he bg Set npn ial sive tee ra hn ye oneal show nde eg at er: Compl a Ishi) pp 545 nd tong an, Ml ego” Himj on han nyneaa in hes vege eda pate, pie pe fr ring cry aly38 malenggruk (opens drama) team, vocal eam, ee. Dramas in the fe of mesdang grok aservely ering socal ane pola realises, ‘were cates performed forthe genera publ, developing into 3 ‘atonal drama movement Also, m opposition to poplar songs song ‘enbodyng people's eniments were inherited or crested These cera ‘movements advanced beyond the mere inheritance of talus. The si acon pertaining to the cultural movement in the mid-1980s is well ‘escribed in the prefice to Aunhu undng row (On Cultural Mowe- ment The inal period dented on dicowering poplar ler in ea ional clr pane and we ae nom dung he thology ff movement in sore terms, shh de movements eal i ‘ary nage, New qution are aren ho ola and orpie ‘he pabie!® ‘Widh a scientific methodology for studying movements, the scholars have finally come to assert alu swuggle" This movement i aimed at establishing and promoting a countereuleure opposed to "popular Commercial elle “sham hig bowed culture” and "government ‘manufscuced traditional cleure*™ and at protesting policies that delnd the exning entre. Actoring tothe suppetes ofthe counter fulture movement, the ete cultures are aril snd fl understand ed elles socal seals and are therefore wnnaaral. The neve clr, ‘on the ober band, would conan popular elements in naonal form and expose the antinational and antipopular character of elite clr” ‘The tems “national form” and “popular clemens” can alo be expres ica bres aot ts a am open ce They dg {the wal tbs by mente te ecm opr como ‘teeing oc th protein eer sy” sf a et nn ny So Cn aise 16 Jeong Lamy “Maen sag on (An Ean on Catal Mover) ‘Mt wong top. The om of metal pop ar ha i ‘ewe el oerment mane nda ee ae aie re 1 Jan Caml of St of tounge Th Dey le fe Peas, HS) Kit KrangOk (kim Goong, omgek len Fe ‘ag to ate Ra Carl Aap 2 1000 Tide Koro Sy 5 “adil for” and “reformoriened elements” While professing Slleyanee to wadition, the movement i lo trying ¢o adapt talon Toems to dhe movdem content. This new challenge tothe existing forts of art, consequently a confice between things nacrsl and things sonatural aswell ay & head-on confontacon launched by the sued gins the power ofthe rulers. "The movement is also a pbc sug. ls origin es not oly in flor to inherit and recreate tradition, I rote in aliance with ant regime movements opposing the miliary dictatorship under Park ‘Ghunghee- Thus it forms a par ofthe proddemocracy movement and the reniction movement, dedsed wo resolving class cons and pla eontadions facing he penis The “Funeral for Nasional Demoeracy” held in May 1965 in the form of ehahon gut tal for the iwoction ofthe spr of the dead naked the stating pont of the cukural movement. Iwas an anvegime event borrowing its form from tradional culture to criixe the maltary regime's diplomatic normalization with Japan and to oppose the goxers ‘ments scheme to extend military rule under the guise of national ‘lemocray. By holding colon vt ae funeral fr the “demoxracy” of the Pak regine, the dents launched a proemacray movement ved a overdwowig the regime. The “Funeral for Kim Sangin eld in May 1973 in defiance of Emergency Decree No. 9 wa noe mercy Feral ceremony bata fulscale dent demonstration Led mainly ly student from Seoul Navona Univers’ madang yeut, elu and literature dbs, the “fnerl demonstration” erupted it ply com lromttion with ee police, All subsequent performances of traional ‘alare were nothing less than pial poets, adi was thus troagh ‘diol eural performances thatthe democracy mnvenient gained steam. Asa result, wadional culture, whether it was presented in shamanistic form, in an artiste form, or a4 ceremony, came to be Uinderstood a a ool for antsegime demonstrations and the democracy Tn the mid 1980s, the eatural movement sified emphasis fom the revival of tichuw to presentation of madeng guk and chen back to Iadang gv (oper vival) or dacdong mor great harmony entermend. This change was cased primaiy by the fact that the cual movement was nt merely an artic noveneat any more but a counter culture o poke reform, a movement opposing the dominant ideology ofthe government and ruling clean seeking plc, economi, and saxil changes by reforming people's went. This view focuses on the iesogiea roo ofall efor moversents on “fe” and casiers de ul tural movement tha is most deeply rote in this real fe to have the leading ideologies of all elorms movements aimed at poll sad eco ‘omic change Consequenly, 2 clara movement defied as “ong nization, propaganda, and struggle dedicated to the tsk of walzing democratization inal sectors of society though eatual democry™! ‘They also reoguized mnjung (popula) culture, developed onthe bat grounds and though the processes of the democratization and nation al uiication movements, athe general expresion ofthese movements smed at bringing about freedom, iberaon, and a ie in which the ‘masses are the istrial subjects Torinsance, “Goguma” et poate)» madong no (opener ‘sinment) dealing with the controversial sweet potato purchase policy flected by the National Agecultaral Cooperatives Federation, and “Diva pi” (dhmanisi ial for api gu dealing with the woes of farmers who sulfred major financial lsc on accu of exseme Aucvatons in the price of pork, are regarded as the prototypes of nmadang gut These ao plays Became te ase to tet he waliy ofthe proposition raised in the 1980s that “madang gra should recur to ‘madang gut In other words, rejecting the principle that “gut should ‘evolve into yeu this resented the counter proposition that “uk sould ru to gu? dereby providing a new tring point, Madang {eu by overcoming madany ens nitaions—becae they at, aftr al ‘ramas-whle absorbing the major factions of folk pays nd pexfr- anes, ties wo bring farward the comtradicons al cons inherent in eaty as communal objevex. Madang ut tne eo put ino pra the understanding of socey,arvived at though this proces, ard to 29, Ge Sango. ip 2, Gh Goma Tain anges gabe mio ml dg” {Greciming he No Dos Nin Cae Monee Meta 2 hepa 28 Monloyean op to. 7 recreate it Consequently, madang gut are aot merely antic seit, Rather, they ae dhe wansformaton of are into Ie aad become at by ‘exposing something dat snot at. Taeren in madong gu isa wopian spit a dsr co realize a worthy He the ulate goal which bo he 2s an poles tive to accomplish. This couse of dhe ealtural movement has ben dened as a reeton oor a challenge to~the conventional styles and meanings of at and ss aban ancien and anne movement tempting to manipulate revoluonary ideology by dguising axa Sine the primary objec tive of madang guts to send x plies message ater dao seek ate tirefiemen ssl upto question whether madang gu wil develop iw a new arc genre or Become a curl took of popular pola resistance.” Madang ut canbe rogarded as socal rate which exact ‘social phenomena though artic means. Accepting to some extent the opasiton by supporters of the ealural movement that “gruk should Fetum 0 gut? and the interpretations of anthropologists that social una 2 tol for experiencing actual ncidens with departing rem ‘esi, dhis paper suites to atin a new understanding with regard to ‘he comin and change of radon. ‘Ox dhe basi tht the essence of folk cure and the diet for hi ‘orca development les in “porauitof afer and more prosper He fora greater number of people the focus of the clearal movement ‘hanged fom gut t0 tah to. madang gevk to madong gutdcdong tora process which does nt flow a “eta rn grt gu Thi it simply/2 mater of Form and names. The course ofa calkural movement should correspond to historial development and sty fithfl to the essence of fak culture. Ia ther words, dyoliin gut, evolving into lnk, then «0 madang gu and then to madang gu in effort ‘ewe eer and more prosperoas i, cannot be considered a ea pl oa setuen” to gu Bom gr The reason for thi that gu developed ito dasha to aricicly vercome nttons of shamanic solitons and to recognize the com ‘raisons inherent in reality. Tafchum changed to madang geuk or nant llowing the vation ofthe nations of sie expres 1, Cae Hah anand Im ch Madang ged cin mag ce yp