Koreans use spoons and chopsticks when eating at a table full of delicious food. On the first day of the new year, Koreans eat Tteokguk, hoping for well-being throughout the year. Folklore concerns such customs that were often taken for granted. In other words, it studies traditional ways of doing things. In September, The Argus will look into shamanism and the seasonal customs of Korea among the various fields of folklore studies. People should learn about these customs including their origins and history since they are deeply related to local traditions and customs. Shamanism is often consulted for guidance on the challenges and dilemmas faced in everyday life. Meanwhile, seasonal customs provide vital insights into the origins and historical significance of holidays such as Chuseok. How much do people know about Chuseok? Chuseok is a day to pay respect to the ancestors, share time with family members, and make Songpyeon. Yet, these are mere aspects of the holiday, not reflective of its deeper origins and meaning. Additionally, folklore studies may seem distant or unfamiliar to many. Through the introduction of shamanism and seasonal customs and their impact on modern society, The Argus aspires to stimulate readers’ in the rich field of folklore studies.

[Before Reading]  Folklore Studies

The Encyclopedia of Korean Culture defines folklore as a “Base culture handed down and continued to the common people of civilized countries.” Traditions linked to civilian life, such as customs, folk tales, songs, beliefs, institutions, and proverbs, are researched in folklore studies.

1. Shamanism

(1) Shamanism in Korea 

“The shaman told you to avoid people with O’s in their names because they’d bring you bad luck.”

  The previous line is taken from a popular Netflix drama, “The Glory,” (2022) spoken by a mother to her daughter. The mother frequently visits the shaman. A character with the most O’s in her name, the mother, betrays her daughter in a decisive moment. This is an example of how shamanism is used as a narrative device in film.

  What might be an example from real-life? Every November, parents of students taking the Korean SAT* visit Mount Palgong to wish for good scores and bring luck to their children. Mount Palgong is known as a perfect site for prayers among parents. The Encyclopedia of Daegu Culture and History highlights Mount Palgong as a mountain filled with spiritual locales conducive to shamanistic prayer. Historically, during the “Unified Silla Dynasty”*, ancestral rituals were conducted at Mount Palgong in order to invoke the well-being and peace for the dynasty. Shamanism, as defined in the Encyclopedia of Korean Culture, refers to “a religious phenomenon handed down and continued based on a shaman.” In the context of Korean shamanism, this might involve seeking guidance or advice from a shaman through their prayer, visiting a shaman’s fortune-telling house, and asking a shaman for a gut*(a specific ritual). Shamanism appeared in Mongolia before Confucianism, Buddhism, and Taoism originated in China. The earliest recorded instance of Korean shamanism can be found in “Dong-i Jeon of Samgukji,"* where it mentions that rituals to honor the heavens were conducted.

  In a survey conducted by Hankook Research in January 2022, it was found that 41 percent of the respondents had sought fortune-telling. The survey included 1,000 respondents ranging in age from 18 to 60 or older, and the year 2017 served as a reference point for responses regarding whether they heard their fortune. When asked for the reason behind seeking it, the predominant response was “the desire to understand aspects of their overall life history, fortune, and daily life.” A 23-year-old resident of Busan, Kim, did not personally consult a shaman, but her mother did on her behalf. Kim’s mother provided the shaman with Kim’s name, date of birth, and time of birth. The shaman, in return, stated that Kim was an intelligent girl born with a heavenly blessing and foretold that she would marry a good husband. As per the data from Korea Psychics Association and Daehan Kyungsin Association, the membership of both organizations had reached 300,000 as of 2016, indicating a potential increase in the following years.

*Korean SAT: A university entrance exam every second or third Thursday of November, also known as “Suneung.”

*Unified Silla Dynasty: One of the three kingdoms of ancient Korea that achieved unification.

*Gut: A ritual in which the shaman prays to god to grant luck or expel an evil spirit.

*Dong-i Jeon of Samgukji: A historical record of Samguk, the three kingdoms of ancient Korea.

(2) The Shaman: Connector Between the Gods and Humanity

A shaman is a priest who acts as a connection between gods and humans. Shamans do a gut to seek divine blessings or attempt to expel evil spirits. Fortune-telling, the practice of divining good and bad luck, is also associated with shaman’s doing. The Encyclopedia of Korean Culture defines “luck” as "a fate that is beyond human control, determined by destiny.”

  The clothing worn by shamans during fortune-telling or a gut is referred to as Mubok. This ritual attire symbolizes a god and its design varies depending on the purpose of the gut and the region where it is conducted. The primary colors of the design of the Mubok are red, green, and purple. Additionally, shamans use a bell called a Muryeong during a gut or fortune-telling session to ward off evil spirits and to summon a god to be present.

  Shamans reside in ordinary living spaces, just like anyone else. Their homes can be found in typical residential areas and may include apartments, single-family houses, and other common dwellings.

  In addition, some fortune-tellers maintain a high profile online, while others practice discreetly without displaying signs. The compensation that a shaman receives for fortune-telling is referred to as the “fee for revealing one’s fortune,” and it typically varies widely depending on what you want to know. The fee usually starts at 30,000 won (US$22.6). Fortune-telling can encompass various subjects such as predictions about the future, compatibility with spouses, family health, and children’s well-being.

  During this process, the deity that a shaman worships is referred as  Mushin, and there are 273 types of Mushin in Korea. Mushin is divided into “natural gods” and “human gods.” Natural gods control natural elements such as the sky, land, sea, mountains, water while human gods are based on the souls of outstanding figures such as kings, queens, and generals. Within the Mushin, there exists a hierarchy in which the Cheonshin, a deification of the sky, is considered the supreme god.

  Yeongji Seonyeo is a shaman living in Yangju-si, Gyeonggi Province, a location 34 km north of Seoul. Although a Catholic, she became a shaman. Even before attending elementary school, Yeongji Seonyeo started to hear drum sounds and found herself paralyzed in nightmares. She also suffered from having an upset stomach when eating. These symptoms are referred to as Sinbyeong, a spirit sickness that happens to a person whom the gods have chosen to become a shaman. Feeling fatigued, she thought to herself, “I want to live.” A voice responded, “Give in. Then I shall save you.” Yeongi Seonyeo explains, “Not everyone must become a shaman despite suffering from Sinbyeong. But there are irresistible cases.” Regarding fortune-telling and life reading, she describes, “When a spirit comes to me, there are times when the answer comes out in words, and there are times when I feel it or the words come to my mind.” Yeongji Seonyeo’s taste changes according to the spirit that enters her body; she eats sweet things when a child’s spirit enters but eats vegetarian food during the prayer period when her mind and body needs to be clean.

2. Seasonal Customs

(1) Chuseok: A Holiday to Welcome the Full Moon

Seasonal customs are customs repeated at a specific period during the year. These are occasions when families gather together and share delicious food. What seasonal customs occur in September? Chuseok falls at the end of this September. Chuseok’s origin is documented in “Samguk Sagi,” a historical record of the three kingdoms in ancient Korea. During the rule of King Yuri of Silla, women’s families in the capital were divided into two groups, and the royal daughter led them to weave hemp cloth for a month from July 15 to August Hangawi. Hangawi refers to a significant day in the middle of autumn, which corresponds to August 15 in the lunar calendar.

  Like most seasonal customs, the date of Chuseok is based on the lunar calendar. The lunar calendar became a standard in seasonal traditions because our ancestors were interested in the moon’s shape. This attention to the moon’s form was due to the changes observed, such as the transformation into a half moon, full moon, and new moon over time. Consequently, the date of Chuseok, falling on the 15th day of the 8th month in the lunar calendar, changes yearly. Dalmaji is a custom of praying to the full moon, a tradition practiced by ancestors by holding a festival during Chuseok. It originated from the belief that the full moon symbolizes prosperity and good fortune. According to the Encyclopedia of Korean Culture, the full moon is “Yin,” and is regarded as a goddess based on Yin and Yang. This belief transformed into the worship of Jimosin, a goddess of land symbolizing the feminine divinity that gives birth to all things. Therefore, at a time when farming was a vital means of life, a ritual of gratitude was held to the full moon to pray for a successful harvest.

(2) Rice Cake on Holidays

On Lunar New Year’s Day, people eat rice cake soup. On Dano, May 5, people make Mugwort Rice Cake. On July 7, people eat Snow White Rice Cake and Songpyeon on August 15. All the dates are based on the lunar calendar. Why do Koreans eat rice cakes every holiday? Korea’s agricultural culture since ancient times allowed people to make rice cakes with grain. Rice cakes symbolize health and longevity, appreciation of the harvest, and fortune, among other things. In “The Narrative Meaning and Archetype Symbol of the Tteok in Tales” (2020) written by Kim Bok-sun, a lecturer in the Department of Korean Language and Literature at Kangwon National University, describes rice cake as “A food that mediates between God and humans as a symbol of prayer.” Likewise, rice cake is a food offered in thanks for the grace of ancestors. This helps to explain why rice cakes have become inseparable from holidays.

  These days, the role of rice cakes extends to various social gatherings and ceremonies such as feasts, weddings, and funerals. Songpyeon, a type of rice cake commonly made for Chuseok, is shaped like a half-moon, symbolizing hope and growth. The shape is also connected to the lunar cycle of Chuseok; though the moon starts as a full moon and wanes to a half moon, the half moon shape of the Songpyeon suggests a promise of renewal, signifying that it will soon become a full moon again. Lee, a twenty-year-old college student in Jeju, said, “Whenever I made Songpyeon, I thought, ‘Why is Songpeyeon a triangular shape? Now that I understand the hopeful meaning, I will be able to take greater pleasure in the moment of  making it.” Rice cakes, in this context, go beyond mere sustenance: they become a means to forge cherished memories with family during special occasions.

3. Prospective

K-pop, K-drama, and K-food are leading the new wave of culture. But with this global fascination, why should Koreans be interested in folklore studies? Lee Jin-gyo, a professor at the Department of Cultural Heritage at Andong National University, provides an insightful response: “Studying folklore shows why Koreans act, think, speak, and express in certain ways. In essence, it is a field of study that is instrumental in unraveling the core identity of the Korean people.” For example, in December 2016, the construction of a wind plant was scheduled in Mount Ju, Yeongyang-gun, North Gyeongsang Province, located 300 km east of Seoul. The elderly in the region strongly opposed this decision, going as far as blocking construction equipment and conducting rituals in the honor of the mountain god. To those unfamiliar with Mount Jusan and its significance, the construction project might have seemed like a positive development. However, for the elderly villagers, the mountain embodies an extraordinary meaning, considered a god believed to protect them. Through this example it is possible to see how folklore study can facilitate understanding of others’ thoughts and actions by unearthing deep-seated cultural values and practices. In addition, Kang Jeong-won, a professor at the Department of Anthropology at Seoul National University, stated, “It is the significance of folklore to draw people’s recognition by properly explaining individual unconsciousness on folklore culture in the memory of the people.” Understanding folklore studies is more than a mere academic endeavor; it helps establish an individual's identity and fosters a sense of pride in Korean culture, according to Kang.

  “Research topics such as the modernity of folk culture, and the correlation and interaction between the world and Korean folk culture are essential areas for future folklore scholars to explore,” said Professor Kang. He stresses the need to understand how traditional culture has evolved to generate new leading cultural trends. This requires a concerted effort and interest from Koreans in folklore. Professor Lee further elaborates on this need, adding, “I hope people do not find folklore difficult and instead embrace it as a ‘culture of joy and sorrow of life.’ The beginning could be as simple as visiting a folk museum or participating in a local festival.”  

  Despite the evident need for a deeper understanding of folklore studies within Korea, there is no Department of Folklore within Korea. In 2013, the closure of the Department of Comparative Folklore at Chung-Ang University was prompted by a low major selection ratio. More recently, in 2022, the last remaining department dedicated to folklore studies at Andong National University changed its name to the Department of Cultural Heritage. This shift is due to the government’s criteria when determining restructuring, taking into account factors such as the recruitment rate, the employment rate of graduates, and the admission rate. These indicators underestimate folklore studies as an area of pure learning. Such an approach not only stifles the creativity within universities, but also eliminates students’ opportunity to build humanities knowledge. The goal of “strengthening the competitiveness of universities at a world-class level” remains vital, but the trend of devaluing folklore studies and its contributions to the broader academic and cultural landscape warrants reconsideration.

The understanding people know about folklore can be likened to “a drop of water from the sea.” The field of folklore studies encompasses a vast array of subjects related to Korean culture. Topics of folklore studies that need more research are mentioned because it is a study that embraces the past, present, and future. If society disregards this expansive sea of folklore studies, it risks rendering powerless the endless possibilities and prospects that this field of study presents. Folklore studies can shine if everyone gets involved rather than just one person or group enjoying it. The path to engaging with folklore begins with efforts to incorporate it into everyday life. This might include visiting a folk museum or participating in local festivals. With Chuseok approaching, why not plan to visit a folk museum with your family to deepen your understanding? The Argus hopes readers will explore and discover what “the sea of folklore” is by fostering a genuine interest in this rich cultural field.