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Libro Tradiciones Coreanas

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The 1st Lunar Month The 2nd Lunar Month The 3rd Lunar Month

spring 봄 春
Spring is the first of the four seasons in the traditional
calendar. It lasts from the first until the third lunar month.
Spring marks the beginning of agricultural activities, when
the rural communities prepare for the year’s farming cycle.
and days in the traditional calendar are considered very cultural aspects such as petitioning the gods, exorcisms,
important, farmers prefer to start the first plowing of taboos, sacrificial rites, divination and entertainment.
the paddy fields on the first Ox Day of the second lunar The two major seasonal festivals held in the first
month. The symbolism of this day is that it is related lunar month are Seol (Lunar New Year) and Jeongwol
to the animal used for plowing. Dry-field farming also Daeboreum (Kor. 정월대보름, Great Full Moon Festival).
starts around this time: farmers plow the fields to grow Of the twenty-four solar terms, Ipchun is the closest to
spring vegetables and build or repair walls surrounding the Lunar New Year. Ipchun may sometimes fall on the
the fields in order to keep the animals away. last lunar month of the previous year, but in most cases,
In the fishing villages, the households engage in it is in the first lunar month. This solar term represents
both fishing and agriculture. In the first lunar month the arrival of spring but, in fact, the weather is still cold
they hold a communal sacrificial rite which honors the and it is not until the second lunar month that the warm
Dragon god and prays for the fishermen to stay safe days begin. The first day of the second lunar month is
out at sea and bring home a good catch. In the fishing called Meoseumnal (Kor. 머슴날, lit. Servant’s Day). It
villages where the land suitable for growing rice is was a festival designed to entertain the farmhands and
scarce, most of farming is usually focused on dry-field domestic servants and encourage them ahead of the
봄春 agriculture. This task is performed by women, who plow farming season.

spring
the fields, sow and grow vegetables. While most of the spring customs are concentrated
in the first lunar month, there are some festival days in
the other two months as well. This allows to keep going
Photograph by Yi, Chang-ho the rhythm of interchanging hard labor with relaxation.
The main agricultural task for spring is sowing.

storms are also frequent throughout the season. When


Seasonal Customs During the off-season in the first lunar month
villagers gather to pray for the good harvest in the
Climate and Nature the strong rays of the spring sun heat the ground, this
can cause the phenomenon of flickering hazes. Most of the customs concerned with agriculture are
upcoming fall. Some of these customs involve thanking
in advance and celebrating an abundant harvest, as if
Animals resume their activities in spring and observed in spring, especially in the first lunar month. fall has already come. Due to the traditional association
Spring, the first of the four seasons in the traditional plants start sprouting and bloom. The first messengers The first lunar month is an agricultural off-season which between the full moon and fertility, the period around
calendar, marks the transition from winter to summer. of spring in the Korean peninsula are forsythia and gives farmers more opportunities to engage in festive the Great Full Moon festival is particularly rich in such
In Korea, the season is characterized by a mild weather azalea. They first bloom in the southern regions and activities. In addition, this time of the year is regarded as events.
with gradually ascending temperatures that helps plants then gradually become noticeable in the areas towards sacred and the seasonal customs of the rest part of the When popular celebrations of the first lunar
push out new shoots and start growing. Nevertheless, the north. The arrival of swallows, also widely regarded year are thought to derive from those held in the first month are over, in the second lunar month farmers start
the weather can be changeable with a period of a few as a messenger of spring, takes place in mid-April first month. Seasonal customs involve a variety of activities tilling and sowing. Full-fledged farming does not begin
cold days abruptly intervening between the warm days. along the southern coastal region. Frogs awake from performed for different purposes and include various until the third lunar month.
Although in the Gregorian calendar spring lasts from winter hibernation around April fifth in the south, and
March to May, in the lunar calendar, which the Korean April twentieth in the north.
farmers used until very recently, spring corresponds to
the first, second and third months. According to the
division into twenty-four solar terms, spring starts on
the day of Ipchun (Kor. 입춘, Chin. 立春, Beginning of
Spring, approximately February fourth) and finishes
a day before Ipha (Kor. 입하, Chin. 立夏, Beginning
Livelihood
of Summer, approximately May sixth). The average
temperature is 5-10℃ in the earlier part of the season With the arrival of the year’s first solar term, Ipchun,
and 15-20℃ in its latter part. farmers begin to prepare for the year’s farming: they
In spring, weather tends to change in a more examine and repair tools and take compost to the fields.
drastic manner compared to the other seasons. Early in The actual farming activities start in the second lunar
the season the Korean peninsula is often hit by abrupt month when the daily temperatures become significantly
frosty winds from Siberia. Droughts and yellow dust warmer. As the twelve Zodiac signs that mark hours Photograph by Yi, Ceon-ho Photograph by Mu-gyeong Photograph by Sim, Diseuma

26 27
The First
Lunar Month

Seol Ogokbap
Deokdam Yakbap
Dobae Andong Notdari Bapgi
Sebae Bukcheong Saja Noreum
Seolcharye Deulnoreum
Beopgo Gisebae
Bokjori Giwa Bapgi
Bokjumeoni Gossaum Nori
Cheongcham Hahoe Byeolsingut Talnori
Munhwa Hwaetbul Ssaum
Sehwa Juldarigi
Yagwanggwi Jjotgi Jwibul Nori
Seolbim Miryang Beopheung Sangwon Nori
Dosoju Ogwangdae
Gangjeong Seokjeon
Garaetteok Songpa Dari Bapgi
ManduTguk Worwori Cheongcheong
Sechan Yeongsan Soemeori Daegi
Seju Ipchun
Sujeonggwa Moguhui
Tteokguk Ipchunchuk
Sibijiil Osinchae
Jeongwol Daeboreum Usu
Byeotgaritdae Seugi Donghaean Byeolsingut
Daljip Taeugi Dongje
Jisinbapgi Eunsan Byeolsinje
Mosimgi Nori Namhaean Byeolsingut
Baekgaban Seohaean Baeyeonsingut and Daedonggut
Bokssam Ohaengjeom
Bureom Kkaegi Samjae Magi
Dalburi Tojeong Bigyeol
Daljeom Golpae
Dalmaji Hwatu
Dari Bapgi Neolttwigi
Deowi Palgi Seunggyeongdo Nori
Gasu Seungnamdo Nori
Gwibalgisul Ssangnyuk
Hwajae Magi Tuho
Yongal Tteugi Tujeon
Yutjeom Yeonnalligi
Seolcharye Mugeun Namul YunNori
Seol Seol << Seasonal Holidays Seasonal Holidays >> Seol Seol

Seasonal Holiday celebrations were Sangwon (Kor. 상원, Chin. 上元, lit. ministers exchanged sehwa (Kor. 세화, Chin. 歲畵, New

1st Month
high beginning, the fifteenth day of the first lunar Year painting) that depicted the Longevity Star Spirit,
Spring

month), Sangsa (Kor. 상사, Chin. 上巳, lit. high snake Maiden of Immortality, Duty Day Guardian Deity or
[day], the third day of the third lunar month), Hansik other Taoist figures. These were believed to have the
Seol 설 元日 (Kor. 한식, Chin. 寒食, lit. cold food [day], the 105th day
after the Winter Solstice), Dano (Kor. 단오, Chin. 端午,
power to expel evil forces. The tradition of seeking
protection from evil via the display of a symbolic image
Lunar New Year
lit. the first fifth, the fifth day of the fifth lunar month), was also maintained by common people, who would
Chuseok (Kor. 추석, Chin. 秋夕, lit. autumn evening, the inscribe the characters 龍 (Kor. 용, dragon) and 虎 (Kor.
Seol (Kor. 설, Lunar New Year), or the Korean New fifteenth day of the eighth lunar month), Junggu (Kor. 호, tiger) on the gates of their houses.
Year, is the most important traditional holiday in Korea. 중구, Chin. 重九, lit. double nine [day], the ninth day One Korean folk belief related to the New Year
On this day, Koreans celebrate the beginning of the of the ninth lunar month), Palgwan (Kor. 팔관, Chin. celebration states that people become one year older
year by the lunar calendar. Seol is known by many other 八關, lit. eight gates [ay], the fifteenth day of the tenth only after they have eaten a bowl of tteokguk (rice cake
names, including Wonil (Kor. 원일, Chin. 元日, lit. the lunar month) and Dongji (Kor. 동지, Chin. 冬至, Winter soup) on New Year’s Day. There is also a belief that
first day), Wondan (Kor. 원단, Chin. 元旦, lit. the first Solstice). During the Joseon period (1392-1910), the having a new bokjori (Kor. 복조리, lit. fortune strainer)
morning), Wonjeong (Kor. 원정, Chin. 元正, lit. the first Lunar New Year continued to be one of the four major helps to bring a good fortune.
month), Wonsin (Kor. 원신, Chin. 元新, lit. the first new), seasonal celebrations, the others being Hansik, Dano Yeonnalligi (kite flying) In the past, Korean people believed that hearing
Yi, Seo-ji, Late 20th Century, 43×43cm, album of folk paintings
Wonjo (Kor. 원조, Chin. 元朝, lit. the first morning), and Chuseok. of yi, seo-ji (1984) the caw of a magpie in the early morning on New Year’s
Jeongjo (Kor. 정조, Chin. 正朝, lit. the morning of the Most Korean families celebrate the Lunar New Day was an auspicious omen, while the cawing of a
first month), Sesu (Kor. 세수, Chin. 歲首, lit. the head of Year with an ancestral memorial ceremony called crow would bring misfortune. They also imagined that
the year), Secho (Kor. 세초, Chin. 歲初, lit. the beginning charye (lit. tea offering ceremony), held during the ended with the construction of a straw effigy, which yagwanggwi (Kor. 야광귀, Chin. 夜光鬼), or glowing
of the year), Yeondu (Kor. 연두, Chin. 年頭, lit. the head morning on the festival day. The ceremony, usually contained some money and a piece of paper with nocturnal ghosts, would descend to the human world
of the year), Yeonsu (Kor. 연수, Chin. 年首, lit. the head officiated by the eldest son or grandson of a chief the time and date of birth of the unfortunate family on New Year’s Eve to steal shoes. If the shoes fit, the
of the year) and Yeonsi (Kor. 연시, Chin. 年始, lit. the family or clan, is held for all or some of the preceding member. The effigy was then left at a crossroad outside ghost would take them, bestowing bad luck on the shoes
beginning of the year). four generations of ancestors. (Earlier generations of the village with the belief that it would drive away bad owner for the entire year. In some areas, the ghosts were
According to the “Goryeosa” (The History ancestors are venerated in a memorial ceremony held fortune. believed to come to the human world during the night
of Goryeo, Kor. 고려사, Chin. 高麗史, 1451), during once a year by their graveside). After the tea offering In the royal court of Joseon, ministers gathered after the first full moon, which falls on the fifteenth day
the Goryeo period (918-1392), the Lunar New Year ceremony on New Year’s Day, the family pays respects to celebrate the New Year and pay tribute by offering of the first lunar month. For this reason, people in these
was one of the nine major festivals that included to the immediate ancestors by visiting and tending their vows to the king and the dynasty. The king and his areas called the sixteenth day “Ghosts’ Day” and hid
ancestral memorial ceremonies. The other eight major graves.
An important New Year rite for
common people during the Joseon period
was antaek (Kor. 안택, Chin. 安宅, lit. peaceful
house), a shamanic exorcism in which a
professional shaman was invited to a home
to pray for the safety of the house and its
inhabitants. In some areas this rite was
replaced by hongsumagi (or hoeingsumagi,
Kor. 홍수막이, lit. protection from evil spirits).
A housewife would either visit a shaman
or invite the shaman to her home. The
shaman would then perform a prayer service
called bison (Kor. 비손, lit. praying hands),
characterized by the rubbing of one’s hands in
a reverent, prayerful manner. Some families
regarded such prayer as an essential part of
their New Year rituals, particularly if a family
Charye (Memorial Service)
Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do, member was thought to have been afflicted Returning to Seoul New Year’s Morning
Photograph by Song, Bong-hwa Busan Tollgate of Gyeongbu Expressway, Photograph by Kim, Seok-jin Photograph by Yi, Chang-su
with bad fortune that year. The custom often

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Deokdam Rites << Seol << Seasonal Holidays Seasonal Holidays >> Seol >> Rites Dobae

still played today were invented for the purpose of their New Year’s greetings. At this family gathering, Dobae Wichon-ri, Seongsan-myeon, Gangneung, Gangwon-do,

1st Month
entertaining people during the Lunar New Year holiday New Year’s wishes are given by the senior members of Photographs by Ham, Seong-ho
Spring

season. The need for entertainment can be attributed a family to the younger members. First, the younger
both to the agricultural off-season and the sacredness members of a family perform sebae (Kor. 세배, Chin.
of the period, in which the old year fades away and the 歲拜, ceremonial bows). In response, the senior family
new year unfolds with great promise for the days to members deliver their wishes for good fortune to the
come. younger family members. The ceremony is usually
followed by the sharing of a special New Year’s food
called tteokguk (Kor. 떡국), or rice cake soup, with the
children of the family also receiving a New Year’s gift of
money from the elders.
Deokdam 덕담 德談 Wishes for good fortune commonly use the past
tense; for example, “I heard that you got married this 1. Preparing for Dobae
Wishes for Good Fortune in the New Year
year,” “They say that you have passed the exam this year,”
Seolbim (New Year’s Dress) or “It is said that you have made a lot of money this
Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do,
Photograph by Song, Bong-hwa Deokdam (Kor. 덕담, Chin. 德談, lit. virtuous remarks) year.” Use of the past tense reflects the speaker’s earnest
refers to the remarks wishing others well, exchanged desire that what is said will come true and indicates his
between people on festive occasions, particularly or her belief in the magical power of the stated speech.
their shoes in a safe place to prevent them from being during the Lunar New Year season. In general people New Year’s wishes are also exchanged between
stolen by mischievous spirits. In an effort to repel the wish each other success in achieving their goals for the friends and peers. In the urban areas, they are
ghosts, some would hang sieves or winnowing baskets new year. However, the speaker usually considers the sometimes delivered via telephone, cards or letters.
on a wall of their house or burn chili and cotton seeds situation of the one to whom the greeting is addressed.
to produce a strong smelling scent. Thus, a greeting for someone who wants to have a child
According to another folk tale, playing the naturally differs from the one intended for someone 2. offering liquor to the villge head
Korean seesaw game on New Year’s Day would prevent hoping to start a career in government or to make a
athlete’s foot for the year. The traditional game of kite
flying was particularly popular between the Lunar
fortune that year. These wishes may best be delivered
orally, but they also can be sent in the form of a New
Dobae 도배 都拜
Communal Lunar New Year‘s Greetings
New Year’s Eve and the Great Full Moon Festival (the Year’s greeting card, especially when the giver and
fifteenth of the first lunar month). Participants wrote receiver live far from each other.
prayers such as “Farewell to Misfortune” and “Farewell In accordance with Korean tradition, all family Dobae (Kor. 도배, Chin, 都拜, lit. communal bows)
Misfortune, Welcome Fortune” on the kite and cut the members dress up in their best attire and gather to offer refers to the tradition of the members of a community
string, believing that as the kite soared far away it would gathering together to exchange Lunar New Year’s
take their misfortune with it. After the festival, they greetings. This communal ceremony was established to
would stop kite flying for some time, for fear that the pay one’s respects to the village elders. It also serves the
misfortune might return. purpose of strengthening solidarity of the members by
For most Korean people, Lunar New Year was an making New Year‘s plans for the entire community. 3. Dobae
occasion to flaunt their seolbim (Kor. 설빔, New Year’s According to Choe Geung-hui (86), a village
clothing). These clothes were the prettiest and most head of Swaeun-dong in Donghae, Gangwon Province,
ostentatious they had and were specially prepared for when he was a child, the male members of the village
that day. In certain ancient texts, such as the “Gyeongdo gathered at the community center every New Year’s Day
Japji” (Kor. 경도잡지, Chin. 京都雜志, Miscellaneous to exchange Lunar New Year’s greetings and pay their
Records of the Capital, 18th century) and the “Yeoryang respects to the village head. After that they visited the
Sesigi” (Kor. 열양세시기, Chin. 洌陽歲時記, Records of senior female members of the community to deliver
Seasonal Festivities around the Capital, 1819), such Lunar New Year’s greetings.
clothing was also referred to as sejang (Kor. 세장, Chin. The villagers of Mureung-ri, Daejeong-eup,
歲粧, lit. New Year’s decoration) or sebieum (Kor. 세비음, Namjeju-gun, Jeju Province (Jeju Island) adopted the
Chin. 歲疪陰, clothes for the New Year). Deokdam custom of exchanging communal Lunar New Year’s 4. Sechan (New Year’s Communal Festival Meal)
Many of the Korean traditional folk games Hapgang 1(il)-ri, Dong-myeon, Yeongi-gun, Chungcheongnam-do greetings in the mid-1970s because they believed it was

32 33
Sebae Rites << Seol << Seasonal Holidays Seasonal Holidays >> Seol >> Rites Seolcharye

inconvenient to offer New Year’s greetings individually Lunar New Year’s Day and on Chuseok (Kor. 추석, Chin.

1st Month
to each senior community member. For this ceremony,
Seolcharye 秋夕, Harvest Festival, the fifteenth of the eighth lunar
Spring

설차례 正朝茶禮
all members gather at the community center on the month). The object of worship during these ceremonies
New Year’s Offering Ceremony
second day of the lunar year and offer New Year’s are the four closest generations of ancestors, i.e. one’s
greetings in the order of seniority. After sebae (Kor. 세배, deceased parents, grandparents, great grandparents
Chin. 歲拜, New Year’s greetings) are performed for Seolcharye (Kor. 설차례, lit. New Year’s tea offering and great great grandparents. An individual memorial
the most senior members, the remaining adults divide ceremony) is the custom of paying respects to ancestral service for these ancestors is also held on the day of
into three or four age groups and exchange greetings. spirits on Lunar New Year’s Day by offering food to the their death. The utensils used during the food offering
The celebratory event is then joined by the youngest spirits. The practice is also referred to as jeongjo darye ceremony are not significantly different from those
members of the community (boys and girls), who pay (Kor. 정조다례, Chin. 正朝茶禮, lit. tea offering ceremony used during the annual memorial ceremony. The latter
their respects to the village elders with bows and New in the first morning). If the New Year’s offering is a ceremony is usually simpler since it honors only one
Year’s gifts. The dobae tradition is maintained in many bowl of rice flake soup, it is called tteokguk charye (Kor. ancestor, while the New Year and Chuseok offering
villages across Jeju Island, and in some communities 떡국차례, lit. rice flake soup offering). ceremonies are designed to pay respect simultaneously
money is raised to hold a party for their senior In traditional Korea, many families had their own to a large number of ancestors.
members. family shrines located in or in the vicinity of their houses. Offering ceremonies are intended to inform the
Exchanging New Year’s greetings has been an Families held ceremonies honoring their ancestors at ancestors of the changes in time; the reason the Lunar
essential part of Korean culture. The beginning of the Sebae these shrines on most of the important festival days. New Year’s offering ceremony is considered important is
Hahoe Village, Hahoe-ri, Pungcheon-myeon, Andong,
lunar year occurred during the agricultural off-season; Photograph by Hwang, Heon-man Today, such shrines are rarely found, and the food because Lunar New Year’s Day ushers in the beginning
therefore it was not rare for New Year celebrations offering ceremonies take place only twice a year, on of spring and the New Year.
to continue for longer than a month. However, as
Korea became an industrialized society, it became that good fortune is bestowed upon you in the new
harder to maintain this tradition. Consequently, year”. In return, he or she receives deokdam (Kor. 덕담,
communal greetings are replacing individual visits to Chin. 德談, wishes for good fortune in the new year).
senior community members during the New Year. In If a family is in mourning, neighbors will visit to
contemporary society communal celebrations in the pay their respects to the deceased and offer New Year
community centers are generally a single-day event. greetings to the mourners. According to tradition,
however, the mourning family should not leave home
to visit others for at least fifteen days after the funeral.
New Year’s Eve is also celebrated with various farewell
ceremonies, including the mugeun sebae (Kor. 묵은세배,
Sebae 세배 歲拜 Chin. -歲拜, lit. old year’s bows).
People who visit their neighbors or relatives to
Lunar New Year’s Greetings
offer them Lunar New Year’s greetings are warmly
received with special festive food (including tteokguk, or
Sebae (Kor. 세배, Chin. 歲拜, lit. [New] Year’s bows) is rice cake soup) and alcoholic drinks. A senior member’s
the Korean traditional New Year’s greeting of respect to reception of young visitors may include wishes for good
one’s seniors (including parents). This consists of deep fortune in the new year (deokdam) along with a gift of
bows, in which a person kneels to the floor and extends money called either sebaetdon (Kor. 세뱃돈, Chin. 歲拜-,
his or her arms outward. lit. money for [new] year’s bows) or bokdon (Kor. 복돈,
The New Year celebration in rural areas starts lit. money of fortune).
with a charye (Kor. 차례, Chin. 茶禮, lit. tea-offering The tradition of exchanging wishes for good
ceremony (performed for the ancestors)), followed by fortune with ceremonious bows is based on the belief
the bows to the senior members of a family, and then that words have a magical power that can turn the
a memorial service at the ancestral grave. The Lunar wishes contained in them into reality. Accordingly, these
New Year’s greetings for other relatives and village wishes are typically expressed by a sentence in the past
elders take place after the memorial service and should tense, as if to congratulate someone on the fulfillment of
be completed within the first five days of the new year. their wish. Seolcharye
Hahoe Village, Hahoe-ri, Pungcheon-myeon, Andong, Photograph by Hwang, Heon-man
During the bowing, the supplicant usually says, “I hope

34 35
Seolcharye Rites << Seol << Seasonal Holidays Seasonal Holidays >> Seol >> Rites Seolcharye

Seolcharye Toegye Head House, Togye-ri, Dosan-myeon, Andong-si, Gyeongsangbuk-do, Photographs by Seo, Heon-gang

1st Month
Spring

2. Inviting the Ancestral Spirit 6. Waiting for Ancestors to Consume Offering 7. Removing spoon and chopsticks

1. Incense Burning 3. bowing twice 8. Farewell bow to ancestors 9. encasing the spirit tablet

4. Offering sacrificial food 5. libation 10. Removing sacrificial food 11. Consuming sacrificial food

36 37
Beopgo Folk Beliefs << Seol << Seasonal Holidays Seasonal Holidays >> Seol >> Folk Beliefs MunHWA

magpie on New Year’s morning, it signifies good luck

1st Month
Beopgo for the entire year. If they happen to hear a crow’s call,
Spring

법고 法鼓 Gwijumeoni (Pouch with ears)


Anonymous, late Joseon period, they will receive bad luck.
Dharma Drum 18×16.5cm
Scholar Hong Seok-mo (洪錫謨, 1781-1850) in
his book “Dongguk Sesigi” (Kor. 동국세시기, Chin.
Beopgo (Kor. 법고, Chin. 法鼓, lit. dharma drum) 東國歲時記, A Record of Seasonal Customs in Korea,
was a Buddhist practice of celebrating the New Year. 1849), wrote the following about this custom: “People
Monks would visit a village or town and chant a sutra leave home in the early morning and try to predict
accompanied by the banging of a drum, encouraging their own fortune in the new year with the first sound
people to do good deeds. The name of the practice is they hear, irrespective from where the sound comes.
derived from a Buddhist drum which the traveling They call it Cheongcham.” Judging from this record, the
Hanging bokjori
monks played spreading the Buddhist laws, or dharma. Hapgang 1(il)-ri, Dong-myeon, Yeongi-gun, Chungcheongnam-do custom was widely practiced among the Korean people
In larger towns, the monks would erect a placard in in the Joseon period (1392-1910).
a busy public place asking for donations. They would On the other hand, people in South Jeolla
chant sutras to the accompaniment of a drum or bell earlier they bought the strainer, the larger the fortune it Durujumeoni (Round pouch) Province (southwest region of the Korean Peninsula)
Anonymous, late Joseon period,
and receive alms from the spectators. In small towns would bring. This explains why the villages’ alleyways 13×14cm believed that if the first animal to appear on New Year’s
or villages the monks would visit each home to chant were filled with the shouts of bokjori sellers just after morning was a bird, then the community would suffer
sutras and collect offerings. midnight on New Year’s Eve and the noise of housewives from a wind-caused disaster that year. In particular,
The celebration of the Lunar New Year in Korean competing with their neighbors to get the first strainer. they feared the appearance or call of a crow because it
Buddhism also included the practice of exchanging No one haggled over prices as they believed it would symbolized heavy storms and outbreak of diseases. In
rice cakes between priests and lay people. The priests weaken the strainer’s magical power. The housewives contrast, the appearance of a cow ahead of any other
would offer one cake and receive two in return from hung the strainers that contained thread, matches and As traditional Korean clothes have no pockets, animal represented good harvest, while a dog’s barking
their followers. Lay Buddhists believed that if they yeot (Kor. 엿, taffy) high on a wall or over the tops of Korean people in the past needed a separate pouch, implied future theft. In some areas such as Suncheon,
gave the seungbyeong (Kor. 승병, Chin. 僧餠, lit. monk’s doors. Scholars believe that the bamboo strainer was jumeoni, in which to carry their personal belongings. South Jeolla Province, the Cheongcham practice took
cake) to their children, the latter would be less affected admired for its direct relationship with rice, which is the The “fortune pouch”, however, was worn as a good luck place on the morning of the Great Full Moon Festival,
by smallpox. Buddhist priests in some areas passed staple food of the Korean people. charm rather than for practical purposes. which falls on the fifteenth day of the first lunar month.
through a village just after midnight on New Year’s Eve, The pouch was a popular gift item for the first Pig
encouraging people to offer rice to Buddha and used the Day (Kor. 상해일, Chin. 上亥日) or Rat Day (Kor. 상자일,
collected rice for the first prayer service in the morning Chin. 上子日) of the New Year, as it was believed that
of New Year’s Day. The priests’ chanting of sutras in the attaching it to one’s clothes on those days would help to
streets reminded the listeners that New Year had finally
arrived.
Bokjumeoni 복주머니 福囊 expel evil forces and bring good luck for the entire year.
One might regard it as a small gift by today’s standards
Munhwa 문화 門畵
Fortune Pouch Gate Guarding Paintings
but Korean people in the past cherished such pouches
decorated with various auspicious designs as objects
Bokjumeoni (Kor. 복주머니, Chin. 福囊, lit. fortune that would bring good fortune and happiness. Also called munhwa (Kor. 문화, Chin. 門畵, lit. gate
pouch) is a drawstring silk or cotton pouch embroidered painting), sehwa (Kor. 세화, Chin. 歲畵, lit. New Year’s
Bokjori 복조리 福笊籬 with various auspicious symbols that are believed to
bring fortune. Such pouches, according to their shape,
painting) or munbae sehwa (Kor. 문배세화, Chin.
門排歲畵, New Year’s gate guarding painting), munbae
Fortune Strainer
can be classified into two groups; namely durujumeoni (Kor. 문배, Chin. 門排, lit. gate guarding) is the ritualistic

Bokjori (Kor. 복조리, Chin. 福笊籬, lit. fortune


(Kor. 두루주머니, lit. round pouch) and gwijumeoni
(Kor. 귀주머니, lit. pouch with ears). The embroidered
Cheongcham 청참 聽讖 practice of painting pictures or making calligraphic
inscriptions to place on the gate of a house in the early
Fortune Telling by Animals’ Sounds
strainer) is a symbolic festival object conceived from patterns were largely inspired by Chinese characters morning of the Lunar New Year’s day. The function of
a jori (Kor. 조리, Chin. 笊籬, lit. strainer), a bamboo- with auspicious meanings, such as su (Chin. 壽, long these pictures is to protect the house from evil spirits
woven kitchen utensil used for washing rice before life), bok (Chin. 福, fortune), bu (Chin. 富, wealth), gwi Cheongcham (Kor. 청참, Chin. 聽讖, lit. fortune telling by that can inflict disease and disaster.
cooking. According to the Korean tradition, people buy (Chin. 貴, nobility) and hui (Chin. 囍, joy). They can hearing) is a Korean traditional custom in which people Pictures made according to this tradition depict
strainers as good luck charms in the early morning of also depict animals and plants that are believed to be discover their fortune for the new year by listening to different historical and mythical figures. One of the most
the Lunar New Year’s Day and hang them high on a propitious, such as the Ten Creatures of Longevity, the the first sound of an animal that they hear on Lunar popular figures at one time was Cheoyong, a legendary
wall in their house. In the past Koreans believed that the herb of immortality, bats, and chrysanthemums. New Year’s morning. If a person first hears the call of a exorcist of the Silla Kingdom (BCE 57-CE 935). Later

38 39
Sehwa Folk Beliefs << Seol << Seasonal Holidays Seasonal Holidays >> Seol >> Clothing / Ornament Seolbim

the images of Chinese gate guardian deities, such as custom performed on the New Year’s night when the

1st Month
Shen Tu (Chin. 神荼), Yu Lei (Chin. 鬱壘), Wei Chigong yagwanggwi (glowing nocturnal ghosts) descended
Spring

(Chin. 尉遲公), Qin Shubao (Chin. 秦叔寶), Zhong Kui to the human world. In order to prevent these spirits
(Chin. 鍾馗) and Wei Zheng (Chin. 魏徵), became more from entering the house, Koreans hung a sieve on the
prevalent. Paintings of a tiger or a rooster were also used wall, burned their hair, and sprinkled its ashes over the
as gate guarding pictures. yard. These mischievous spirits are also referred to as
yayugwang (Kor. 야유광, Chin. 夜遊狂, lit. mad night
stroller), yagwangsin (Kor. 야광신, Chin. 夜光神, lit.
glowing nocturnal spirit) and anggwangi (Kor. 앙광이,
luminous spirit).
Sehwa 세화 歲畵 A record in the “Dongguk Sesigi” (Kor. 동국세시기,
Chin. 東國歲時記, A Record of Seasonal Customs in
Lunar New Year’s Paintings
Korea, 1849) reads: “A ghost whose name is Yagwang
comes down to a town on the eve of New Year’s, tries on
Sehwa (Kor. 세화, Chin. 歲畵, lit. New Year’s paintings) every pair of children’s shoes, and then slips away with
refers to the paintings exchanged between the king the pair that fits its feet. It is believed that the victim of
and his ministers in celebration of the New Year. The theft will not receive any luck for the entire year. This
Yagwanggwi Jjotgi
preferred subjects for such paintings were historical and is the reason why children hide their shoes before they Unsan 1(il)-ri, Gwangsi-myeon, Yesan-gun, Chungcheongnam-do
mythical figures, and flowers, particularly peonies. An go to sleep on the New Year’s Night. In addition, people
early record of the tradition is contained in the writings hang a sieve on the wall of their living room or at the
of Yi Saek (1328-1396), a famous scholar and statesman entrance to the courtyard, so that the spirit is drawn to King) - the Buddhist divinity, which terrified children
of the Goryeo period (918-1392). In this record, Goryeo counting the holes of the sieve until the early morning
kings and their ministers exchanged paintings depicting instead of stealing their shoes. There is not much known
with its hideous looks”.
The custom of burning hair and sprinkling its
Seolbim 설빔 歲粧

creatures with auspicious meanings to celebrate New about this ghost, however. Some say its name may have New Year’s Dress
ashes in the yard on the eve of the New Year’s in an
Year’s Day. come from Yagwang (Kor. 약왕, Chin. 藥王, lit. Medicine effort to expel the nocturnal ghosts is recorded in the
More detailed descriptions of the tradition are “Sesi Pungyo” (Kor. 세시풍요, Chin. 歲時風謠, Songs of The custom of wearing a set of specially prepared new
found after the mid Joseon period (the 16th century). They Seasonal Folk Customs, 1843). clothes on the Lunar New Year’s Day is called seolbim
clearly reveal that the practice of exchanging Lunar New The “Haedong Jukji” (Kor. 해동죽지, Chin. (Kor. 설빔, lit. Lunar New Year’s dress) or sejang (Kor.
Year’s paintings was popular among the ruling class of the 海東竹枝, Bamboo Branches in Korea, 1925) introduced 세장, Chin. 歲粧, lit. New Year’s decoration). The dresses
Joseon dynasty, which included the royal family and the the ghost’s other names, such as yagwangsin and themselves can also be referred to as seolbim. It was
leading aristocrats. The practice later spread to the lower anggwangi, and noted that they appeared not only on essential to don these clothes on the morning of the
classes of society, where such paintings were used as a the night of New Year, but also on the night of the first New Year before exchanging the ceremonious greetings
charm to expel evil spirits. The tradition was passed down full moon. with the family members, relatives and neighbors.
until the modern period, but the mass circulation of The mischievous ghosts are able to steal shoes Children’s New Year clothes were usually made of the
printed paintings led to its gradual decline. Some believe during the Lunar New Year celebrations, because people brightest and prettiest colors available - white, jade blue,
that the modern practice of exchanging New Year’s are distracted by the all-night preparations on the New pink or green for the jeogori (jacket) and white or green
greeting cards is a continuation of this tradition. Year’s Eve and the New Year greeting ceremonies on the for the baji (trousers). Bright colors symbolized hopes
first day of the year. for the bright future of a child. The wealthy, aristocratic
Japanese folklorist Murayama Chijun (村山智順, families favored fine-quality pattern woven silk, while
1891-1968) suggested that the nocturnal spirits count ordinary families used plain silk.
the number of sieve holes because they regard them Even the poor families who could not afford a new
Yagwanggwi Jjotgi as the eyes of a powerful spiritual being. Based on the
number of eyes, the spirits can judge how strong their
set of clothing tried to start the new year wearing at least
one new piece of clothing such as a pair of socks. In the
야광귀쫓기 夜光鬼-
opponent is. Thus, a sieve with seemingly numerous past, for all classes in Korean society, the Lunar New Year’s
Expelling the Nocturnal Ghosts
eyes is able to prevent the spirits from entering the dress was a way of bidding farewell to the previous year
Yagwanggwi Jjotgi
house. Murayama connected his explanation to with hopes for good luck in the new year. This custom
Yagwanggi jjotgi (Kor. 야광귀쫓기, Chin. 夜光鬼-, lit. Sandong-ri, Eumbong-myeon, Asan-si, Chungcheongnam-do, bangsangssi (Kor. 방상씨, Chin, 方相氏), a spiritual being also represented conformance to the virtues of chung
Photograph by Sim, Hwan-geun
expelling the glowing nocturnal ghosts) was a Korean with four eyes, whose main role is to expel evil forces. (Chin. 忠, lit. loyalty) and hyo (Chin. 孝, lit. filial piety).

40 41
Dosoju Food << Seol << Seasonal Holidays Seasonal Holidays >> Seol >> Food Mandutguk

Sesigi” (Kor. 동국세시기, Chin. 東國歲時記, A Record of

1st Month
Dosoju Gangjeong Seasonal Customs in Korea), which was published in
Spring

도소주 屠蘇酒 강정 羗釘
the 19th century, attributes the origin of the tradition
Hua Tuo’s New Year Liquor Sweet Rice Puffs
to the pumpkin taffy recorded in the old Chinese
book titled “Jingchu Suishiji” (Kor. 형초세시기, Chin.
Dosoju (Kor. 도소주, Chin. 屠蘇酒, Hua Tuo’s Lunar Gangjeong (Kor. 강정, Chin. 羗釘, sweet rice puffs) 荊楚歲時記, Seasonal Festive Customs in the Jingchu
New Year liquor), an herbal liquor made of a blend of is a common name for glazed puffy sweets made from Region, 6th century). In the latter record, pumpkin taffy,
various medicinal herbs, is believed to expel evil forces rice or wheat powder, honey, grain syrup and sesame called gyoadang (Kor. 교아당, Chin. 膠牙餳 / jiaoyaxing),
and help maintain a happy and long life if consumed oil. There are two types of this traditional Korean was described as an important New Year food. Koreans
on the Lunar New Year’s Day. Now widely regarded as confectionary, depending on the ingredients used for accepted the custom of eating sweets on the New Year’s
the origin of all other New Year liquors, it was invented the glaze – honey and oil-glazed yumilgwa (Kor. 유밀과, and gradually came to believe that it helps increase
by Hua Tuo (華陀, 145-208), a Chinese physician of the Chin. 油蜜果) and sugar-glazed dangsokryu (Kor. 당속류, health and vitality for the entire year.
Later Han (25-220) who was specialized in pharmacy, Chin. 糖屬類). The custom of eating gangjeong on New Year’s
acupuncture, moxibustion and regimen and treated the Koreans enjoyed gangjeong from very early Day is discussed in the “Yeoryang Sesigi” (Kor.
chronic headaches of General Cao Cao (曹操, 155-220). times. It was mentioned first, among the remaining 열양세시기, Chin. 洌陽歲時記, Seasonal Festive Customs
Garaetteok
Hua Tuo believed that by drinking this liquor on New records, in the “Samguk Yusa” (Kor. 삼국유사, Chin. in the Capital, 1819): “On New Year’s morning, Photograph by the Institute of Korean Royal Cuisine
Year’s Day people would be able to free themselves from 三國遺事, Memorabilia of the Three Kingdoms, 1281- people offer gangjeong to the ancestors at a memorial
impure energy and diseases. The main ingredients in 1283), which states that people of the Gaya Kingdom (?- ceremony. They first make dough by mixing glutinous
his concoction included Atractylis chinensis, inner bark 562) used confections called gwa (Kor.과, Chin.餜) as rice powder with strong liquor. Then the dough is cut year. On New Year’s Day, the soup was an important
of cinnamon, Ledebouriella seseloides, Platycodon, an offering to the gods. Historic texts of a later period into small strips which are dried in a warm place. When offering at the ancestral memorial ceremonies. It then
Rheum undulatum, Rumex acetosella, Smilax china L., such as the “Goryeosa” (Kor. 고려사, Chin. 高麗史, The fried, they swell up into the shape of a silkworm. Next, was served to all those gathered for the ceremonies and
Aconitum ciliare decaisne and red beans. They were History of Goryeo, 1451) and the “Goryeosa Jeoryo” the fried rice puffs are glazed with liquid pumpkin taffy the New Year greetings.
placed into a triangular hemp bag and hung deep inside (Kor. 고려사절요, Chin. 高麗史節要, Essentials of Goryeo and finally are coated with sesame seeds”. The royal court of the Joseon dynasty (1392-
a well on New Year’s Eve. The bag was then taken out History, 1452) also referred to the “oil-honey cakes” 1910) held an annual sacrificial rite on New Year’s
of the well on New Year’s morning and put into liquor favored by the aristocratic families of the Goryeo Period Eve to thank all the guardian spirits for any blessings
to brew. In order to drink the dosoju, the whole family (918-1392). received and to pray for an auspicious spring. The long,
gathered together and sat facing east. The liquor was Eating gangjeong has long been associated with cylinder-shaped rice cake was offered to the gods and
served to everyone in the family in order of seniority,
starting from the youngest members.
Korean New Year festivities. The author of the “Dongguk
Garaetteok 가래떡 白餠 this event and shared among the participants because it
symbolized longevity and the positive energy yang (Kor.
Cylinder-shaped Rice Cake
Koreans also believed that if they put 양, Chin. 陽).
the bag with the extract residue back
into the well, the water from it would Garaetteok refers to a type of rice cake made by
give them health and longevity. pounding rice dough and shaping it into long thin
Dosoju is referred to as the cylinders. Sliced garaetteok is the main ingredient in
origin of all New Year drinks in the
“Dongguk Sesigi” (Kor. 동국세시기,
the special New Year food called tteokguk (Kor. 떡국,
lit. rice cake soup). According to the “Dongguk Sesigi”
Mandutguk 만둣국 饅頭湯
Dumpling Soup
Chin. 東國歲時記, A Record of (Kor, 동국세시기, Chin. 東國歲時記, A Record of Seasonal
Seasonal Customs in Korea, 1849). Customs in Korea, 1849), the cylinder-shaped rice cake
The record explains that in the late was also called baekbyeong (Kor. 백병, Chin. 白餠, lit. Mandutguk (Kor. 만둣국, Chin. 饅頭湯) is a soup
18th century families who could not white rice cake), and the soup made with its slices was with dumplings made from various ingredients such as
afford to prepare the authentic dosoju an essential part of the New Year’s festive food. minced meat, tofu and vegetables that are wrapped in a
used other liquors as a substitute. In During the New Year celebrations Koreans ate thin dough. The food is known to have originated from
the meantime, people in their homes soup with garaetteok both on New Year’s Eve and on China although Chinese dumplings are called jiaozi (Kor.
began to make their own liquor New Year’s Day. Before cooking the soup on New Year’s 교자, Chin. 餃子) while mantou (a cognate to the Korean
introducing new herbs and spices, Eve, the two main ingredients, rice cake and beef, were word mandu, Kor. 만두, Chin. 饅頭) refers to a steamed
thus starting the development of yakju offered to sesin (Kor. 세신, Chin. 歲神, god of longevity bun with no fillings. Korean dumplings are divided
(Kor. 약주, Chin. 藥酒, lit. medicinal Gangjeong and good harvest). All members of the family ate it into several types according to the ingredients used for
Photograph by the Institute of Korean Royal Cuisine
liquors) culture in Korea. together in the hope of receiving happiness in the new the filling and the wrapping; wheat mandu, buckwheat

42 43
Sechan Food << Seol << Seasonal Holidays Seasonal Holidays >> Seol >> Food Tteokguk

mandu, fish mandu, herring sliced boiled meat), tteoksanjeok (Kor. 떡산적, skewered of welcoming spring.” In the “Yeoryang Sesigi” (Kor. The record explains that the drink “was made on New

1st Month
mandu, tofu mandu, meat and rice cake) and galbijjim (Kor. 갈비찜, steamed 열양세시기, Chin. 洌陽歲時記, Seasonal Festive Customs Year’s Day by the court ladies of Goryeo (918-1392) by
Spring

etc. In the Joseon short ribs), pan-fried dishes, jeonyueo (Kor. 전유어, in the Capital, 1819), the meaning of the word sechan boiling ginger, and then adding dried persimmons” and
court (1392-1910), Chin. 煎油魚, pan-fried delicacies) and bindaetteok includes serving the guests on the New Year’s Day both that “the tradition continued to be passed down to later
they also were (Kor. 빈대떡, mung-bean pancake). There is also a great liquor (seju) and special festival food. generations, and now the drink is called sujeonggwa.”
called byeongsi variety of traditional sweets associated with the New The origin of the Lunar New Year’s liquor is There is also an old poem praising the beverage,
(Kor. 병시, Chin, Year celebration. Among those are gangjeong (Kor. considered to be dosoju (Kor. 도소주, Chin. 屠蘇酒, describing it “As sweet as honey and as thick as milk,
餠匙, lit. rice cake 강정, sweet rice puffs), sanja (Kor. 산자, Chin. 饊子, a Hua Tuo’s Lunar New Year liquor), as recorded in the the sujeonggwa first served on an early spring platter;
spoon) because they kind of gangjeong, lit. deep-fried honey-coated rice “Dongguk Sesigi” (Kor. 동국세시기, Chin. 東國歲時記, counting all the cups I have been served on every New
were made in a spoon- puffs), bingsagwa (Kor. 빙사과, molasses-coated rice A Record of Seasonal Customs in Korea, 1849), with Year’s Day, I have already had sixty-five of them”. The
like shape. cookies), yakgwa (Kor. 약과, Chin. 藥果, deep-fried reference to the ancient Chinese book entitled “Jingchu description above indicates that at least at the time of
It is not known honey cookies), maejakgwa (Kor. 매작과, Chin. 梅雀果, Suishiji” (Kor. 형초세시기, Chin. 荊楚歲時記, Seasonal the writing of the “Haedong Jukji” (the late 19th century
mandutguk exactly when mandu fried ribbon-shaped cookies), mandugwa (Kor. 만두과, Festive Customs in the Jingchu Region, 6th century). - early 20th century) the beverage was associated with
was introduced to dumpling cookies), dasik (Kor. 다식, Chin. 茶食, pressed the New Year celebrations. Today this popular drink is
Korea. A poem titled sweets), jeonggwa (Kor. 정과, Chin. 正果, caramelized consumed on any day regardless of the season.
“Inangga Johyang Mandu” (Kor. 이낭가조향만두, Chin. boiled fruit) and yeotgangjeong (Kor. 엿강정, molasses- There are many different kinds of sujeonggwa.
二郞家朝餉饅頭, lit. I Tasted Mandu This Morning in coated rice puffs). Two of the most popular New Year Garyeon sujeonggwa (Kor. 가련수정과, Chin. 加蓮水正果,
My Second Son’s House) in the “Mogeun Seonsaeng
Munjip” (Kor. 목은선생문집, Chin. 牧隱先生文集,
beverages are sikhye (Kor. 식혜, Chin.食醯, rice punch)
and sujeonggwa (Kor. 수정과, Chin. 水正果, cinnamon
Sujeonggwa 수정과 水正果 lit. lotus cinnamon punch), for example, is made by
adding starch-coated lotus petals to sweetened omija
Cinnamon Punch
Collected Literary Works by Master Mogeun), a book punch). Different kinds of fresh kimchi (nabak kimchi, (Kor. 오미자, Chin. 五味子, five flavor berries) tea and
of writings by a late Goryeo scholar Yi Saek (1328- jangkimchi, haetkkakdugi, etc.) are also an indispensible garnishing it with pine nuts. The only remaining record
1396), reveals that the food was already widespread in part of the festival table. Cinnamon punch called sujeonggwa (Kor. 수정과, of japgwa sujeonggwa (Kor. 잡과수정과, Chin. 雜果水正果,
Korea during the Goryeo period (918-1392). The book The types and quantity of the Lunar New Year food Chin. 水正果) is a Korean traditional beverage made lit. cinnamon punch with miscellaneous fruits) is
offers a detailed description of mandu: “It has a round differ according to a family’s economic circumstances, but from dried persimmons, cinnamon, and ginger and contained in the “Gunhak Hoedeung” (Kor. 군학회등,
shape and the color is that of snow. The inside is so full; every family prepares for the festival table as best it can. garnished with pine nuts. In the “Haedong Jukji” Chin. 群學會騰, Encyclopedia of Korean Traditional
it is like a well-ripe fruit.” However, the description The most important and common food for the day is the (Kor. 해동죽지, Chin. 海東竹枝, Bamboo Branches in Cuisine, 1800), which states that it was a honey tea with
seems to refer to a dumpling with no filling similar rice cake soup called tteokguk. There is also a variety of Korea, 1925), the beverage is referred to as baekjeho pear and citron strips, garnished with pine nuts.
to today’s steamed mandu, which is encased in thick New Year gifts sent among families, such as rice, alcoholic (Kor. 백제호, Chin. 白醍醐, lit. white milky beverage) or
dough. beverages, tobacco, fish, meat, pheasant, eggs, dried baeksiseongho (Kor. 백시성호, Chin. 白柿醒醐, lit. white
persimmon, and dried seaweed. persimmon beverage) because of the white color of
sugar crystallized on the surface of dried persimmons.
Tteokguk 떡국 餠湯
Rice Cake Soup
Sechan 세찬 歲饌
LUNAR New Year Food Seju 세주 歲酒
Made by boiling slices of long, cylindrical rice cakes
Lunar New Year’s Liquor
in a clean meat stock, tteokguk (Kor. 떡국), or rice
Sechan (Kor. 세찬, Chin. 歲饌, lit. Lunar New Year food) cake soup, is served to all family members as a special
refers to a variety of special festival food offered to Seju (Kor. 세주, Chin. 歲酒) refers to any kind of festival meal for the Lunar New Year’s Day. In a 19th-
ancestors at a memorial ceremony and served to the alcoholic beverage consumed on New Year’s Day with century book on Korean festivities, “Dongguk Sesigi”
family members and guests on New Year’s Day. It is also family or neighbors for good health in the coming (Kor. 동국세시기, Chin. 東國歲時記, A Record of Seasonal
used to name special food sent before the New Year as year. In an 18th century book, “Gyeongdo Japji” (Kor. Customs in Korea), the soup appears under the names
gifts to relatives and neighbors. 경도잡지, Chin. 京都雜志, Miscellaneous Records of the of baektang (Kor. 백탕, Chin. 白湯, lit. white soup, as the
The Lunar New Year food includes different Capital), there is a description of this custom: “A meal color of the rice cake flakes is white) and byeongtang
kinds of dishes such as soups, tteokguk (Kor. 떡국, rice served after the Lunar New Year’s greetings on New (Kor. 병탕, Chin. 餠湯, lit. rice cake soup). Another
cake soup) and mandutguk (Kor. 만둣국, Chin. 饅頭湯 , Year’s Day is called sechan [Kor. 세찬, Chin. 歲饌, Lunar name for this soup is cheomsebyeong (Kor. 첨세병, Chin.
dumpling soup), meat dishes, jokpyeon (Kor. 족편, Chin. New Year food] and the liquor served along with it called Sujeonggwa 添歲餠), which literally means “aging rice flakes” because
足-, cow feet jelly), pyeonyuk (Kor. 편육, Chin. 片肉, Photograph by the Institute of Korean Royal Cuisine
seju. The liquor should be served cold, as it is an action Koreans believe that people grow one year older only

44 45
Sibijiil Sibijiil << Seasonal Holidays Seasonal Holidays >> Sibijiil Sibijiil

after they have consumed a bowl of rice cake soup on Seasonal Holiday Twelve Zodiac Animals

1st Month
New Year’s. Thus, the question “How many bowls of rice Rubbing from stone slabs in the tomb of Kim Yu-sin (Historic Site No. 21) located in Chunghyo-dong, Gyeongju-si, Gyeongsangbuk-do
Spring

cake soup have you eaten?” to a Korean means “How


old are you?”
On New Year’s Day tteokguk replaces cooked
rice as a main dish both at the meals and during the
Sibijiil 십이지일 十二支日
Twelve Zodiac Days
ancestral memorial ceremony. Records in the “Dongguk
Sesigi” and the “Yeoryang Sesigi” (Kor. 열양세시기, Chin.
洌陽歲時記, Seasonal Festive Customs in the Capital, Sibijiil (Kor. 십이지일, Chin. 十二支日, Twelve Zodiac
1819) state that no ancestral memorial ceremony, family Days) refers to the first twelve days of the Lunar New
breakfast nor guest reception on New Year’s Day are Year that are represented by the twelve Chinese zodiac
complete without serving tteokguk. animals, i.e., rat, ox, tiger, rabbit, dragon, snake, horse,
Historically the best stock for this festival soup ram, monkey, rooster, dog and pig. They can also
was the one made with pheasant meat. This might be be called Jeongcho Sibijiil (Kor. 정초십이지일, Chin.
related to the introduction of falconry from the Yuan 正初十二支日, twelve zodiac days of the beginning of
dynasty (1271-1368) during the late Goryeo Period the year) or simply Jimseungnal (Kor. 짐승날, lit. animal
Rat Ox Tiger Rabbit
(1170-1392). Falconry soon became a favorite pastime days). The zodiac calendar is a separate system that does
of the Goryeo aristocrats. The food made with meat not correlate to the lunar calendar. Thus, the Lunar New
of a pheasant hunted by falcons, such as dumplings, Year can fall on a day of a different animal each year.
tteokguk or mandutguk, was considered a luxury and The names of the first Twelve Zodiac Days of the
was often served on special occasions. Chicken stock Lunar New Year are Sangjail (Kor. 상자일, Chin. 上子日,
was an excellent substitute for those common folks lit. high rat day), Sangchugil (Kor. 상축일, Chin. 上丑日,
who generally could not obtain pheasant meat. In lit. high ox day), Sanginil (Kor. 상인일, Chin. 上寅日, lit.
contemporary Korea, stock for rice cake soup is usually high tiger day), Sangmyoil (Kor. 상묘일, Chin. 上卯日, lit.
made with easily available beef. high rabbit day), Sangjinil (Kor. 상진일, Chin. 上辰日, lit.
high dragon day), Sangsail (Kor. 상사일, Chin. 上巳日, lit.
high snake day), Sangoil (Kor. 상오일, Chin. 上午日, lit.
high horse day), Sangmiil (Kor. 상미일, Chin. 上未日, lit.
high ram day), Sangsinil (Kor. 상신일, Chin. 上申日, lit.
high monkey day), Sangyuil (Kor. 상유일, Chin. 上酉日,
lit. high rooster day), Sangsuril (Kor. 상술일, Chin.
上戌日, lit. high dog day) and Sanghaeil (Kor. 상해일, Dragon Snake Horse Ram
Chin. 上亥日, lit. high pig day). There are certain duties
and taboos associated with each of these days.
The twelve zodiac animals appear in
traditional Korean culture in various forms. For
instance, they are used for the names of directions
and hours in the traditional astronomy and calendar
systems, and represent the codes in pungsu (Kor. 풍수,
Chin. 風水 / Fengshui, geomancy), fortune-telling,
Tteokguk
Photograph by Hwang, Heon-man haemyeong (Kor. 해명, Chin. 解名, interpreting name
meanings to predict the name-bearer’s fortune), taegil
(Kor. 택일, Chin. 擇日, lit. choosing auspicious dates),
and compiling horoscopes - saju (Kor. 사주, Chin.
四柱, lit. four pillars, fortune-telling based on the year,
month, day and hour of one’s birth) and gunghap
(Kor. 궁합, Chin. 宮合, lit. union of palaces, predicting Monkey Rooster Dog Pig
compatibility of bride and groom based on the time

46 47
Sibijiil Sibijiil << Seasonal Holidays Seasonal Holidays >> Sibijiil Sibijiil

of their birth, saju). The images of these animals can given by these four animals. as unlucky. For example, people believed that a year liters) before the first Ox Day arrived, the harvest that

1st Month
be seen as auspicious symbols on guardian statues or Based on an association with fur, the Twelve would end in a good harvest if New Year’s Day fell on a year would be poor; if not, the farmers could expect
Spring

mound curbstones, in Buddhist and folk paintings, and Zodiac Days were divided into two categories, yumoil day of a furry animal, and in a bad harvest if on a day abundance. Similarly, in South Gyeongsang Province
in general household goods and personal ornaments. (Kor. 유모일, Chin. 有毛日, days of furry animals) and of a furless animal. An abundant harvest could also be there was a belief that barley would yield good crops if
One of the most significant legacies of the twelve zodiac mumoil (Kor. 무모일, Chin. 無毛日, days of furless expected if the first ten days of the new year were mostly an Ox Day was among the first three days of the year.
animals in contemporary Korean culture is their use animals). The first category included rat, ox, tiger, those of furry animals. Consequently, a larger number On the first Dragon Day of the year, the farming
as birth-year signs. Koreans believe that their fortune, rabbit, horse, ram, monkey, rooster, dog and pig, while of days of furless animals were associated with poor communities in the past held sacrificial rites for dragon,
personality and relationships with each other are the “furless” animals were only two-dragon and snake. crops. In South Gyeongsang Province, a similar rule whom they revered as a god of water. According to the
determined by a birth year, or tti (Kor. 띠), and use this Days of furry animals were largely regarded as applied to the whole month starting the year. Many days traditional Korean farmer’s almanac, the number of
system to discover a person’s destiny and disposition. auspicious with regard to farming, business and fortune- of furry animals were thought to bring success in cotton dragons overseeing the year’s rain could be one, three,
According to the “Dongguk Sesigi” (Kor. telling, whereas the days of “furless” animals were seen farming and livestock rearing, while days of furless five, seven or eleven, depending on the year. It was the
동국세시기, Chin. 東國歲時記, A Record of Seasonal animals would result in misfortune. It was also thought number of dragons that decided the amount of rainfall
Customs in Korea, 1849), Korean people in the late that cotton farming would thrive in the year that had a in a year, and the number was dependent on when
Joseon period (17th century-1910) performed several Rabbit Day among its first few days. the new year’s first Dragon Day fell. Korean farmers
seasonal customs related to the days of twelve zodiac When shop owners reopened their business after believed that the most appropriate number of dragons
animals such as Sanghae Sangjail (Kor. 상해 상자일, the New Year holiday season, they almost certainly for a good harvest was three and any number larger or
Chin. 上亥上子日, lit. high pig and high rat day), Myoil chose a day of a furry animal. A Tiger Day was smaller than that would lead to a bad year with flood
Sail (Kor. 묘일·사일. Chin. 卯日巳日, lit. rabbit and particularly favored because the animal’s thick fur was or drought. The idea was based on the folk belief that if
snake day), Mochungil (Kor. 모충일, Chin. 毛蟲日, lit. regarded as a symbol of prosperity. Even today, some there were only one or two dragons, they would not give
days of furry or furless animals) and Sinil (Kor. 신일, hold fast to the traditional view that the (re-)opening of enough attention to the farmers’ needs or would behave
Chin. 愼日, lit. day of restraint). The author of the book a shop or start of a new business should be done on the whimsically. A larger number would result in lack of
describes, for instance, the following celebrations on the day of the ox, rabbit or, more preferably, the tiger. rainfall due to discord among the dragons.
high pig and high rat days: “In the old Korean festival Overall, the customs observed by Koreans on In general, on the days of the animals that
several hundred court eunuchs walk in a line around the the Twelve Zodiac Days either prescribed a certain represented auspiciousness or were helpful in
place dragging the torches behind them and shouting action or prohibited it, both for the purpose of inviting agriculture the lists of what the farmers should do were
“Let the pig be scorched! Let the rat be scorched!” auspiciousness and avoiding evil. The lists of what much longer than the lists of taboos. The opposite was
The king prays for a good harvest by presenting pig should be done on each day and what should be avoided the case if the animals were associated with misfortune
pouches and rat pouches filled with singed grains to were drawn based on the close observation of animals. or were regarded as harmful. Consequently, the Days
the ministers and secretaries. On the first rat day, there Koreans considered the appearance and behavioral of the Ox or Horse were busy with the events related
is a practice among the common people in which rats characteristics of each animal and attached to them to these animals, and on the Days of the Tiger, Rat and
are actually burned with a torch. There is also a belief various symbolic meanings. Snake people paid extra attention to keep the taboos
that washing one’s face with bean powder would help In the past when Korea was an agricultural which, they believed, prevented the potential harm from
whiten it.” The record also states that on the first rabbit society the customs of the twelve zodiac animals were these three animals.
day, people made a cotton thread, which they called a largely related to farming. The year’s first Days of the Taboos related to the behavior or appearance of
“rabbit thread”, and carried it with them in the belief Rat, Ox, Dragon, Horse and Pig, for example, required zodiac animals included, for example, the belief that
that it would help prevent misfortune. It was considered performance of a number of rituals aimed at bringing people should be cautious in what they said and did
a bad sign if they had a visitor from outside the family in a good harvest. The above-mentioned ceremony, on the Days of the Rabbit, Ram or Monkey, as these
on that day, if a female entered a house first, or if a in which Joseon kings bestowed on their ministers animals were widely regarded as careless and flighty.
wooden object was brought to their house. On the first and royal attendants Pig and Rat Pouches, was also For example, the Day of the Pig was a day to take care
snake day, people refrained from combing their hair conducted for this purpose. Korean farmers tried to of one’s skin to make it healthier and whiter because the
for fear that this action would bring a snake into their comfort their oxen and horses on their respective days animal has black, rough skin.
house. People in the Gyeongju area regarded the year’s as these were the two most important animals working The abundance of taboos and precautions which
first rat day, dragon day, horse day and pig day as days in the fields. People in South Jeolla Province believed Koreans observed in connection with the zodiac
when they should act with utmost care. Records say that that Gwaengi Halmi (Kor. 괭이할미, lit. Cat Granma) animals during the New Year holidays can be explained
the custom may have come from a historical episode descended to the human world every Lunar New Year’s as the desire for a good start to the new year. The
in which King Soji of Silla (BCE 57- CE 935) was able Day and ascended back to heaven on the first Ox Day. concerns and expectations were reflected in prayers for
to escape murder on the fifteenth day of the first lunar painting of Rat Deity, One of the Twelve Zodiac Animals Once in this world, she would consume one doe (i.e. a good harvest, fortune-telling and rituals, all aimed at
anonymous, 1977, 136×70cm
month in the 10th year of his reign, thanks to the omens 2 liters) of grain a day. If she finished one mal (i.e. 20 inviting good luck and expelling evil.

48 49
Jeongwol Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum Jeongwol
Daeboreum Daeboreum

Seasonal Holiday fortune. The custom did not spread to the northern moon began to rise. They placed bamboo pieces in a cooler summer that year.

1st Month
provinces of Korea, Pyeongan-do and Hamgyeong- the house, which exploded like fire crackers, making On the Great Full Moon Day people drank “ear-
Spring

do, as the villages in that region usually did not have loud noises intended to expel evil forces from their sharpening liquor” (gwibalgi sul , Kor. 귀밝이술, Chin.
farmers’ bands. village. They then tried to predict whether there would 耳明酒). A cup of this liquor served cold was supposed

Jeongwol Daeboreum In some areas the performance developed into a


ceremony called gisebae (Kor. 기세배, Chin. 旗歲拜,
or would not be a good harvest that year by the way in
which the house burnt and in which direction it fell. The
not only to bring sharp ears, but also to give the blessing
of hearing good news all year round. In addition, people
정월대보름 上元
lit. Lunar New Year’s flag greetings). For this ceremony manner in which cows ate their feed was also a means cracked nuts (bureom kkaegi, Kor. 부럼깨기), and ate
Great Full Moon Festival
farmers’ bands gathered from many neighboring towns for fortune telling. On the eve of the Great Full Moon them believing that it would keep them safe from boils
along with the villages’ flag bearers to exchange the New Festival cows were given a special gruel of five grains for a year. They ate chalbap (Kor, 찰밥, lit. glutinous rice)
Referred to by various names such as Sangwon (Kor. Year greetings. In North Jeolla Province (southwest of mixed with straw. If a cow first ate rice, it meant and yakbap (Kor. 약밥, Chin. 藥飯, lit. medicinal rice),
상원, Chin. 上元, lit. High Beginning), Ogiil (Kor. 오기일, the Korean Peninsula), the ceremony was often followed that the year would be good for rice cultivation, but if it the latter being made by boiling glutinous rice with
Chin. 烏忌日, lit. Crown Memorial Day) and Daldo (Kor. by the bands’ performances and sometimes turned into started with beans, then the year would be prosperous dates, chestnuts, vegetable oil, honey and soy sauce and
달도, Chin. 怛忉, lit. Sorrow and Anxiety), Jeongwol fierce competitions between the flag bearers so that the with cotton. garnishing it with pine nuts. The rice was usually served
Daeboreum (Kor. 정월대보름, lit. Great Full Moon of the order of performance could be established. Another custom on the Great Full Moon Day is with assorted seasoned vegetables, mugeun namul
First Month) is a traditional folk festival held on the Common people believed that putting a stone at related to kites. On this day people cut the string of the (Kor. 묵은나물, lit. old vegetables (pumpkin and radish
fifteenth day of the first lunar month. Unlike the Lunar the stem of fruit tree branches on the first full moon kites which they have been flying since the beginning of strips, eggplants, mushrooms and young fernbrakes)),
New Year’s Day, which was usually celebrated through day or a day before would bring a rich harvest of fruits the Lunar New Year. This custom is called aengmagiyeon which were gathered and dried for the occasion in the
family events, the Great Full Moon Festival provided an in autumn. Some people would steal some earth from (Kor. 액막이연, lit. evil-preventing kite), songaek (Kor. summer of the previous year. Koreans believed that
occasion for many community celebrations, including the courtyard of a rich neighbor on the eve of the Full 송액, Chin. 送厄, lit. farewell misfortune) or songaek- eating this food on the Great Full Moon Day or its Eve
the dongje (Kor. 동제, Chin. 洞祭, village tutelary Moon Festival and rub it around their fireplace, hoping yeongbok (Kor. 송액/송액영복, Chin. 送厄/送厄迎福, lit. would help them suffer less from the heat next summer.
festival). The purpose of these celebrations was to that it would bring fortune to their own home. This was farewell misfortune and welcome fortune). Releasing Another popular side dish was bokssam (Kor. 복쌈, lit.
promote unity and solidarity among the community called bokto humchigi (Kor. 복토훔치기, Chin. 福土-), i.e. the kite in the air with a short written prayer symbolizes fortune wrap), which was made by wrapping rice in the
members. “stealing fortune earth”. Another practice, yongal tteugi casting away bad luck. leaves of aster or dried seaweed.
One of the major events of the Great Full Moon (Kor. 용알뜨기, lit. dragon-egg harvesting), involved Another popular custom called “heat-selling” Many community members during the Great
celebrations was a performance of a local farmers’ waiting for the first call of a rooster at dawn of the Great (deowi-palgi, Kor. 더위팔기) occurs during the morning Full Moon Festival participated in various folk games.
band, also known as jisin-bapgi (Kor. 지신밟기, lit. Full Moon Day and then rushing to the well to draw of the festival day when a “heat-seller” goes outside Juldarigi (Kor. 줄다리기, tug-of-war) was one of the
treading the earth god), maegu (Kor. 매구, Chin. 埋鬼, water from it before others. It was believed that the and calls out the names of people as soon as he meets most loved folk games played on the night of the Great
lit. underground ghost) and geollip (Kor. 걸립, Chin. winner would produce a good harvest in the autumn of them. If the person whose name is called responds, the Full Moon Day. In South Jeolla Province, villages in the
乞粒, lit. grain begging). It included parading around the year. heat seller shouts “Buy my heat!” Koreans believe that Jangheung, Gangjin and Yeongam areas the tug-of-war
the village and visiting each house to entertain its Due to the fact that the sound dari (Kor. 다리) by doing so the heat-seller passes his struggles in hot was preceded by a game called gossaum (Kor. 고싸움,
inhabitants with music and dance, and to pray for good means both “bridge” and “leg”, walking on a bridge on summer weather to the heat-buyer and would thus have lit. loop fight) in which the winning team was the one
the night of the Full Moon Festival, according to old
records, would give one strong legs in the coming year.
There was also a custom of repeating daily actions nine
times on the fourteenth and fifteenth of the first lunar
month. For example, woodcutters carried home nine
loads of firewood, rope makers twisted nine fathoms
of rope, housewives washed clothes nine times, and
students read a book nine times. The underlying belief
was that this custom would make people rich, but in
fact it taught them diligence.
During the Great Full Moon Festival people
engaged in various divination practices related to the
harvest. In one such ritual referred to as daljip taeugi
(Kor. 달집태우기, lit. burning the moon house), young
villagers on a hill built a house called daljip (Kor. 달집,
Gisaebae (New Year’s Flag Greetings) Feeding Ox with a Gruel of Five Grains Gwibalgisul (Ear-sharpening liquor)
Sorasil Village, Songhak-ri, Tancheon-myeon, Gongju-si, lit. moon house) with straw, pine needles, and tree Ungok Village, Samgo-ri, Cheoncheon-myeon, Jangsu-gun, Jeollabuk-do, Anyang-myeon, Jangheung-gun, Jeollanam-do,
Chungcheongnam-do, Photograph by Kim, Yeong-han branches. Cheering loudly, they set it on fire when the Photograph by Nam, Yun-jung Photograph by Nam, Yun-jung

50 51
Byeotgaritdae Rites << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Rites Byeotgaritdae
Seugi Seugi

Byeotgaritdae Seugi Dongam-ri, Haemi-myeon, Seosan-si, Chungcheongnam-do

1st Month
Spring

1. Five kinds of grains to put in a pouch 2. Attaching five-grain pouch to the Pole
Mugeun Namul (Dried Vegetable Dish) and Ogokbap (Five-grain Meal) Juldarigi (Tug-of-war)
Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do, Upyeong-ri, Gosu-myeon, Gochang-gun, Jeollabuk-do,
Photograph by Song, Bong-hwa Photograph by Hwang, Heon-man

that forced to the ground the loop-end of the opposite the bronze bridge), a folk event performed by village
team’s rope. Originally a precursor to the main tug-of- women to celebrate the first full moon, was a well-
war event, the game is still popular today, but in the choreographed procession in which participants formed
villages of Chilseok-dong in Nam-gu, Gwangju, it has a human bridge by holding each other’s waists and
developed into its own independent game. slouching forward. Then a “princess” helped by two
The fight of wooden bulls, referred to as maids at both sides walked over this long line of bent
soemoridaegi (Kor. 쇠머리대기, lit. bull heads fight) is backs. Other festive performances included a play with
played today only in Yeongsan in Changnyeong-gun, masks referred to as deulnoreum (Kor. 들놀음, lit. field 3. Preparing for a rite 4. Erecting the Grain Pole
South Gyeongsang Province. Although traditionally a play) in Busanjin, Dongnae and Suyeong in Gyeongsang
Great Full Moon Festival event, it is currently performed Province and ogwangdae (Kor. 오광대, lit. [performance
on March 1, the day which commemorates the March of] five players) in Tongyeong and Goseong. It originally
First Independence Movement of 1919. In 1968 it was was held on the night of the fourteenth or fifteenth of
designated as an Important Intangible Cultural Treasure the first lunar month. In Tongyeong the celebration
with the wooden heads measuring 495 cm long and 385 included the performance of a mask dance, an alms-
cm high. Similar to the gossaum and chajeon nori (Kor. begging parade around a village, and an exorcism to
차전놀이, chariot battle), it is a simple contest in which expel evil forces. The custom gradually became part of
two opponents, the East and the West teams, push and other celebrations such as a spring festival held in March
press each other down by sheer physical force to win. or April and a festival of autumn leaves in September.
Seokjeon (Kor. 석전, Chin. 石戰, lit. stone fight)
was a combat-like folk event held as part of the Great 6. Wishing for Good Fortune in the New Year

Full Moon Festival in which two opposing teams


representing neighboring communities threw stones
at each other. A victory would bring a good harvest to
the community. A similar event called hwaetbul ssaum
Byeotgaritdae Seugi
볏가릿대세우기
(Kor. 횃불싸움, torch fight) took place on the night of the
Great Full Moon Day, and pitted two teams against each Erecting the Grain Pole
other. Each would try to win by shouting and wielding
torches, which sometimes involved the burning of Byeotgaritdae (Kor. 볏가릿대, lit. grain pole) is a long
opponents’ clothes. Victory went to the team who stole pole with bags containing various grains such as rice,
or extinguished more enemy torches, or who made the barley, millet and beans attached to its top. It is erected
opposing team withdraw from the fight. at a well, courtyard, or a cow shed during the Great Full
5. Byeotgaritdae Seugi 7. People Performing bows
Notdari bapgi (Kor. 놋다리밟기, lit. treading on Moon Festival (Jeongwol Daeboreum, Kor. 정월대보름) as

52 53
Daljip Taeugi Rites << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Rites Daljip Taeugi

grain pole typically involved a larger celebration than Daljip Taeugi Hwanggeum-ri, Gangha-myeon, Yangpyeong-gun, Gyeonggi-do, Photographs by Hwang, Heon-man

1st Month
that of erecting it. The ceremony starts with untying
Spring

the three ropes that kept the pole standing and slowly
pushing the pole down. Then the villagers try to predict
the harvest by checking the condition of grains in the
bags attached to the pole. The farmers believed that the
year would yield a good harvest if the grains sprouted
and a poor harvest if they did not.

Daljip Taeugi 달집태우기 1. Preparing to Make the moon house 2. Making the moon house

Burning the Moon House

Daljip taeugi (Kor. 달집태우기, lit. burning the moon


house) was a festive folk custom celebrating the Great
Full Moon Festival, which fell on the fifteenth of the
first lunar month. During this festival, participants
built daljip (Kor. 달집, lit. moon house), a large bonfire
structure, with fresh branches of a pine tree and other
logs, and set it on fire with the rise of the full moon,
praying for fortune and prevention from evil. The
custom is referred to by different names according to
Byeotgaritdae (Grain Pole) the region, which include daljipbul (Kor. 달집불, lit. 3. Erecting the moon house 4. The Moon house
Deokha-ri, Cheongnyang-myeon, Ulju-gun, Ulsan,
Photograph by Song, Seok-ha (1904-1948) moon house fire), dalbulnori (Kor. 달불놀이, lit. moon
fire play), dalkkeusilleugi (Kor. 달끄실르기, lit. burning
the moon), manguribul (Kor. 망우리불/망울이불, lit.
a form of prayer for a good harvest. Widely interpreted full moon fire), dalmanguri (Kor, 달망우리, lit. moon
as a symbol of Ujumok (Kor. 우주목, Chin. 宇宙木, lit. burning), mangwol (Kor. 망월, Chin. 望月, lit. full moon)
Tree of the Universe), the pole can also be referred to and donghwa (Kor. 동화, Chin. 洞火, lit. village fire).
with words of Chinese origin, such as hwagan (Kor, Observed all around Korea, but especially popular
화간, Chin. 禾竿), hwajeok (Kor. 화적, Chin. 禾積) and in the mountainous areas in the southern part of the
dogan (Kor. 도간, Chin. 稻竿), which mean “the pole/pile peninsula, it was originally part of religious rituals that
of grain/rice”. These words suggest the desire to have were closely related to welcoming the first full moon of
harvested grains reach the height of the pole. The pole the year and praying for a good harvest.
is erected on the fourteenth of fifteenth of the first lunar As the first full moon approached, the ritual started
month and takes a variety of forms depending on the with the young male members of a community gathering
region. fresh pine logs and branches for the moon house. In some
The grain pole is usually lowered on the first villages firewood and straw for the event were collected
day of the second lunar month, which is often called by farmers’ music bands who visited each house at the
the “Servant’s Day” because it is the last chance for beginning of the year, performed for the families and
people to have fun before the beginning of the farming prayed to their land tutlery god. In such cases wood was
season. On that day the richer landowners of the village not collected from households in mourning or where a
provided an abundance of festive food and drinks to new baby was born as these households were considered
their servants and tenants and allowed them to relax impure. Then the villagers built the moon house on a hill
5. Sacrificial rite 6. Burning the moon house
and enjoy themselves. The occasion of lowering the or an open space at the village entrance,

54 55
Jisinbapgi Rites << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Rites Jisin-bapgi

so that all could see the rising full moon clearly. At

1st Month
sunset members of a community gathered around the
Jisin-bapgi
Spring

지신밟기 乞粒
moon house, and, as the moon started to rise, shouted:
Treading the Earth God
“It’s the moon fire! It’s the moon fire! Let’s scorch the
moon!” or “Oh, Moon, let me have a son, let me have
a daughter, a grandson!” They then proceeded to set Jisin-bapgi (Kor. 지신밟기, lit. treading the earth god) is
the structure on fire. Soon thereafter, they circled the a custom of offering sacrifices (gosa, Kor. 고사, Chin.
bonfire to the accompaniment of music played by a 告祀) to the earth god Jisin (Kor. 지신, Chin. 地神) and
farmers’ band and prayed for escaping misfortune. praying for good fortune. It is observed during the
There are a number of divination practices Great Full Moon Festival (the fifteenth of the first lunar
associated with the ritual. For example, the person who month). Jisin is a guardian deity who oversees the
saw the rising moon before others on the night of the peace and safety of the family and the house in general.
festival was supposed to receive luck throughout the Each individual section of the household-the gate; the
entire year. Koreans also believed that the year would be courtyard; the platform for jars of fermented food;
prosperous for the community if the moon house burnt the outhouse; the kitchen; the hall; and the bedroom
well, and bad if the fire ceased in the middle or did not -is believed to have its own jisin. Consequently, jisin-
burn the whole structure. Farmers in Geumsan, South bapgi can be referred to by different names depending
Chungcheong Province and Changwon and Geochang, on the part of the house in which the ritual is mainly
South Gyeongsang Province regarded it as auspicious if held. Some of these names include geollip (Kor. 걸립,
the smoke from the moon house was thick enough to Chin. 乞粒, lit. grain begging), geolgung (Kor. 걸궁, Chin.
ritual for the platform for jars with fermented food
cover the moon. 乞窮, lit. begging for alms), gosaban (Kor. 고사반, Chin. Songhak-ri, Tancheon-myeon, Gongju-si, Chungcheongnam-do, Photograph by Sim, Hwan-geun
The direction in which the moon house fell was 告祀盤, alms table), gosapuri (Kor. 고사풀이, Chin. 告祀-,
also important. Villagers in Gwangyang, South Jeolla shamanic ritual songs), madangbapgi (Kor. 마당밟기,
Province believed that the year would bring a good lit. treading on the courtyard), and maegu (Kor. 매구, there was typically not much work to do on the farms relief as the villagers look on. Depending on the region
harvest if the moon house collapsed to the east and a Chin. 埋鬼, lit. underground ghost). The offering of and people were still in a holiday mood. It was also and scale of the ceremony, the second half can be
bad one if it fell to the west. For the people in Jangsu sacrifices is generally followed by a ceremony in which the time of the Great Full Moon Festival (Jeongwol omitted.
(North Jeolla Province), Eulju (South Gyeongsang the participants both stomp on the ground to chase Daeboreum), during which farmers expressed their In Iksan, North Jeolla Province, the musicians go
Province) and Suncheon (South Jeolla Province), if the away evil spirits and sing out their wishes to usher in hopes for a good harvest and a successful year. straight to the courtyard after entering the house gate,
structure fell in the direction of the village, it was an fortune. Towards the end of the ritual the participants Although there are regional differences in process pass through the kitchen, and on to the jar platform,
auspicious sign, while falling in the opposite direction play games, sing and dance together for the purpose of and content, jisin-bapgi rituals throughout Korea share blessing each of these places with their magical songs.
meant bad fortune. On the other hand, in the areas of entertaining the guardian spirits. common characteristics including the order of the They return to the courtyard, form a circle, and perform
Cheongyang and Buyeo, South Chungcheong Province, In most parts of Korea, jisin-bapgi is held in the ritual procedures. Jisin-bapgi generally begins with a a group dance accompanied by music. The session
the same process signified exactly the opposite: for the middle of the first lunar month. At this time of year ceremony for the well-being of the entire village. People ends with individual performances of seoljanggo (Kor.
community to prosper, the bonfire had to collapse in the gather in the village’s jusan (Kor. 주산, Chin. 主山, lit.
direction away from the village. Consequently, young main mountain) or dangsan (Kor. 당산, Chin. 堂山, the
people in those villages tried to push the structure away mountain or hill where the village’s guardian god is
from the village side in the belief that the dying fire believed to reside) and offer the earth god sacrifices of
would take with it all the evil forces that could harm liquor and side dishes. A round of stomping ground
their hometown. According to another folk custom, is performed for the benefit of the entire community.
people ate beans roasted on the ashes of the bonfire in Next, a group of villagers pay a visit to each household
order to have healthy teeth and prevent skin disease. to perform jisin-bapgi. This stage of the ritual can be
In North Jeolla Province, mothers would dress their divided into two parts. During the first half, farmer
children in paper beneath their clothes on the morning musicians take the lead by performing ritual songs and
of the Great Full Moon Day and later would burn those blessing different parts of the house (i.e. the platform
paper clothes in the moon house fire. They believed for jars, the storeroom, the stable, the kitchen, the hall
that it would protect their children from evil for a whole and the bedroom). The second part of the ritual is more
Ritual for the Guardian Deity of the Kitchen ritual for the platform for jars with fermented food
year. Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do, entertaining for the participants. Music and dance are Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do,
Photograph by Song, Bong-hwa performed in the yard with jesters providing comedic Photograph by Song, Bong-hwa

56 57
Mosimgi Nori Rites << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Folk Beliefs Bokssam

community. Touring each home of the village and In some farming villages in Hwanaghae and children often carried a gourd dipper, sieve, strainer

1st Month
collectively celebrating through song and dance Gyeonggi Provinces, the mosimki nori is preceded or a basket to carry the rice they collected. Eating the
Spring

reaffirms communal identity and strengthens ties by the traditional Korean game yut (Kor. 윷, lit. stick ogok-bap from several households was believed to make
among villagers. casting) which is played by two teams made up of the children healthy and stronger, and help them cope well
young members of the community. The main event with the summer heat. This rice was also attributed the
of the festival is held in a large marketplace where a power to prevent boils or other skin problems and help
young man disguised as a mountain god arrives sitting children weakened after protracted illnesses recover.
backwards on a cow’s back. His arrival is enthusiastically
Mosimki Nori 모심기놀이 welcomed by the singing and dancing of the other
young villagers. Then the people, dressed in work robes,
Rice Planting Game
reenact the process of planting rice with the seedlings

In traditional rice cultivation, the seedlings are first


made of paper or straw. They perform dance-like
movements to the music played by a farmers’ band. The
Bokssam 복쌈 福裹
Fortune Wrap
planted in beds and after approximately a month are festival typically ends with a plentiful banquet in which
transferred to paddies by hand. As the climate of Korea all villagers partake in the food specially prepared for
is characterized by spring droughts, transplanting the the occasion. Bokssam (Kor. 복쌈, Chin. 福裹, lit. fortune wrap)
seedlings has to be conducted in a short period of time. refers to cooked rice wrapped in dried seaweed or
This labor-intensive process requires the coordinated leaves of wild aster. Bokssam
effort of all members of a community. Consequently, is a popular delicacy
well-organized group work became an indispensible associated with

Madanggut (Household Rites)


strategy to deal with the task. According to the
traditional Korean farming calendar, harvesting the
Baekgaban 백가반 百家飯 the Jeongwol
Daeboreum
Neunggeum-ri, Donghyang-myeon, Jinan-gun, Jeollabuk-do, Rice from One Hundred Homes
Photograph by Nam, Yun-jung barley which was planted in autumn and transplanting (Kor. 정월대보름,
the rice seedlings into the paddies had to be completed Great Full
by early June. This meant that the success of agricultural Baekgaban (Kor. 백가반, Chin. 百家飯, lit. rice from Moon Festival,
설장고, Chin. -杖鼓, solo hourglass drum dance) and work for the whole year was determined by whether one hundred homes) is the custom of begging for and the fifteenth of the
beopgochum (Kor. 법고춤, Chin. 法鼓, dharma drum all of the community members could be mobilized and consuming the cooked rice from other households in first lunar month).
dance). After exchanging farewell greetings with the work well together during that period. one’s village. The practice was observed nationwide Preparing and Bokssam
Anyang-myeon, Jangheung-gun, Jeollanam-do,
head of the household, the troupe leaves for the next Mosimgi nori (Kor. 모심기놀이) is a folk play during the Great Full Moon Festival (the first full moon consuming these Photograph by Nam, Yun-jung
house. performed on the first full moon day of the lunar year, of the year, Jeongwol Daeboreum, Kor. 정월 대보름). wraps during the
A jisin-bapgi troupe sometimes journeys to homes with farmers reenacting the process of rice seedling Depending on region, baekgaban took place either in Great Full Moon
beyond the village boundaries and travel to neighboring transplantation with music and singing in hopes of the morning or on the eve of the full moon day (the Festival symbolically represented wrapping and eating
villages or nearby cities. When this activity is carried out a good harvest. This custom is also referred to as fifteenth of the first lunar month). Common people fortune and was a way to wish for a good harvest in the
in a neighboring village during the farming off-season, mosimgi noreum (Kor. 모심기놀음), monaegi noreum rarely used the word ‘baekgaban’ to designate this
it is considered a service (pumasi, Kor. 품앗이, mutual (Kor. 모내기놀음) (all meaning “rice transplantation practice, and it was more popularly known as chetbap
help through service/labor), and a return of the favor game”) and deulnorae (Kor. 들노래, lit. field songs). (Kor. 쳇밥, lit. sieve rice) or joribap (Kor. 조리밥, lit.
is expected. Accordingly, if a village’s jisin-bapgi troupe The objective was to increase the efficiency of work, bamboo strainer rice). These names were given to the
visits a neighboring village and performs the ritual, the alleviate the burden of manual labor and strengthen the practice in reference to the container in which the rice
host village sends their own troupe to the first village community spirit. The origin of the game is not exactly was put.
later. When a village troupe travels for an extended known, but many experts believe that it started in the The term baekga (Kor. 백가, Chin. 百家, lit. one
period of time to distant villages or to the cities, the 15th century when the method of transplanting rice hundred homes) means “many homes”; the purpose of
troupe often becomes a formal one that makes its living seedlings was established in the southern part of Korea. the activity was to obtain rice from as many households
through performance. The game was performed to the accompaniment as possible. Begging for food is normally considered a
Jisin-bapgi troupes, whether an amateur crew of of music played on a variety of percussion instruments demeaning act. However, this custom of begging, which
villagers or a more organized and professional group, such as the barrel drum, hourglass drum, and gong. has strong shamanistic roots, is intended as a holiday
annually repeat a ritual that has been transmitted The rhythm helped to coordinate the movements of the activity for children. The children would go around the
Making Bokssam
through many generations and thus contribute people and provide amusement, which, in turn, would village in groups and beg for five-grain meal (ogokbap, Anyang-myeon, Jangheung-gun, Jeollanam-do,
to upholding the entertainment traditions of the generate more productivity. Kor. 오곡밥) prepared especially for the festival. The Photograph by Nam, Yun-jung

58 59
Bureom Kkaegi Folk Beliefs << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Folk Beliefs Dalmaji

new year. The dish is also referred to as bokgwa (Kor. the middle of the first lunar month). The goal of the if white, there will be a lot of rain. There are also

1st Month
복과, Chin. 福裹, lit. fortune rice) and bakjeom (Kor. practice is to predict the harvest based on the change predictions based on the shape of the moon during its
Spring

박점, Chin. 縛占, lit. tying and wrapping). in volume of soybeans soaked in water. The custom is rise, size, clearness of vision, and the height at which
Korean people have developed an extensive also known as dabureum (Kor. 달불음), dalbulgeum (Kor. it is seen first.” There is also a belief that a very sharp
range of wrapped food and enjoy eating them not only 달불금), wolja (Kor. 월자, Chin. 月滋), kongbureum (Kor. yellow color of the moon means the forecoming of an
because of their fine taste but also because consuming 콩불음), kongjeom (Kor. 콩점, Chin. 豆占), dalburigae abundant harvest, while a poor crop occurs when the
them is believed to bring fortune. In rural areas, farmers (Kor. 달불이개) or dalbuni (Kor. 달분이). moon appears between the clouds. If the position of
offer wrapped food to their family tutelary deities in The change in the size of soybeans soaked in the moon is tilted towards the south, one can expect a
the belief that doing so will be rewarded with a good water was seen as an indication of the extent to which good year for the coastal communities, and if the moon
harvest in the autumn. In addition to being a sacred the wealth of a household would grow. A farming is tilted towards the north, the crops will grow well in
offering to guardian deities and ancestral spirits, wraps household’s wealth depended primarily on crop yield, mountainous areas.
are a popular holiday food as well. Eating bokssam on thus the beans’ volume was ultimately an indicator of
festival days or on one’s birthday is supposed to bring Bureom (Nuts) the size of the expected harvest. On the fourteenth of
Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do,
one health and longevity. Photograph by Song, Bong-hwa the first lunar month, farmers split kaoliang stalks into
two and made twelve holes inside them. Next, twelve

with their teeth. According to popular belief, this action


soybeans, each marked with the name of one of the
twelve months, were inserted into these holes (thirteen
Dalmaji 달맞이 迎月
Welcoming the Moon
helps prevent boils and strengthens one’s teeth. The soybeans in the case of a leap year). The split kaoliang
Bureom Kkaegi 부럼깨기 custom is also known as buseureom (bureom) kkaemulgi
(Kor. 부스럼 깨물기, 부럼 깨물기). The word buseureom or
stalk was then rejoined, tied together using a string,
and placed inside a well to soak overnight. On the Dalmaji (Kor. 달맞이, lit. welcoming the moon) was
Crunching Nuts
bureom stands for “boil”, but is also used to designate morning of the fifteenth, it was taken out of the well, one of the principal customs associated with Jeongwol
the nuts prepared for the occasion. and the fortune was read based on the extent of the Daeboreum (Kor. 정월 대보름, Great Full Moon Festival).
Bureom kkaegi (Kor. 부럼깨기, crunching nuts) is Most often the nuts eaten for this purpose are beans’ expansion. In some communities soybeans were Its purpose was to pray for good fortune in the year
a custom observed on the morning of the fifteenth of hard-shell nuts such as raw chestnuts, walnuts, gingko placed directly inside a plate filled with water without ahead. Other names for the custom include yeongwol
the first lunar month (Jeongwol Daeboreum, Kor. 정월 nuts, pine nuts, and peanuts. Softer alternatives like a kaoliang stalk. Greatly enlarged soybeans were (Kor. 영월, Chin. 迎月, lit. waiting for the moon rise),
대보름, Great Full Moon Day). Family members gather white radishes are sometimes used as well. In most considered harbingers of good rains and an abundant mangwol (Kor. 망월, Chin. 望月, lit. watching the moon),
around a basket full of nuts and crunch them open households, an assortment of several different types of harvest. When the soybeans expanded very little, it dalbogi (Kor. 달보기, lit. watching the moon), mangwore
nuts is served, so that each member of the family can was taken as an indicator of a dry summer and a poor jeolhagi (Kor. 망월에 절하기, lit. bowing to the moon)
choose their favorites. The nuts are usually washed and season for crops.
drained the day before the festival. The nuts are to be
cracked open on the first try in numbers corresponding
to one’s age. In practice, however, people crack open
only two or three nuts. During the process family
members say an incantation, “Let us bite the nuts. Let
the year ahead be trouble-free and boil-free.” When the
Daljeom 달점 月占
Moon Divination
first nut is opened, it is thrown into the yard or onto the
roof, but the rest of the nuts are kept and eaten.
Predicting the crop harvest of the upcoming fall, based
on the hue, shape and thickness of the first full moon
of the year (the fifteenth of the first lunar month) is
known as daljeom (Kor. 달점), woljeom (Kor. 월점),
Dalburi 달불이 月滋 mangwoljeom (Kor. 망월점) or daljeom chigi (Kor.
달점치기). (All names stand for moon divination).
Divination with Beans
The “Dongguk Sesigi” (Kor. 동국세시기, Chin.
東國歲時記, A Record of Seasonal Customs in Korea,
Dalburi (Kor. 달불이, Chin. 月滋, lit. swelling with the 1849) documented the following about moon
Bureom Kkaegi
Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do, moon) is a divinatory practice performed at Jeongwol divination. “The fortune is read from the color of the Dalmaji
Photograph by Song, Bong-hwa Yi, Seo-ji, Late 20th century, 41.1×42.2cm
Daeboreum (Kor. 정월 대보름, Great Full Moon Festival, moon. If the moon is red, it is a sign of a drought;

60 61
Dari Bapgi Folk Beliefs << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Folk Beliefs Gasu

and manguri (Kor. 망우리, lit. full moon). The custom related to longevity and health. Regional traditions Moon Festival, they frequently brag to each other about

1st Month
was widely observed across the Korean peninsula. and differences in the shape of bridges led to the how many “heat sells” they had made in the morning.
Spring

Villagers lit a torch late at night and climbed development of a variety of ways to cross the bridge, Some people get embroiled in conflicts during the
a nearby hill to wait for the moon to rise. When the resulting in occasions for different games. The custom, process of heat-selling.
moon appeared, they rested the torch on the ground thus, became a part of Korean entertainment culture.
and joined hands to pray for their wishes to come
true. Observing the custom required a great deal of
effort since people often had to climb long distances
through dark mountain forests on cold winter nights
Gasu 가수 嫁樹
to see the moon. It was also important to get to the top
ahead of the others since wishes that were made sooner
Deowi-Palgi 더위팔기
Tree-Mating
Selling Summer Heat
were believed to have a greater chance of coming true.
Once the moon rose, everyone started praying silently: Gasu (Kor. 가수, Chin. 嫁樹, lit. tree-mating) is the
farmers asked for an abundant crop yield, young According to popular belief, deowi palgi (Kor. 더위팔기, custom of inserting a rock between the branches
maidens and men asked to meet their ideal match, and lit. selling the summer heat), observed on the fifteenth of a fruit tree in the hope that it will make the tree
mothers with no sons begged for a male child. of the first lunar month (Jeongwol Daeboreum, Kor. 정월 produce more fruit in autumn. The custom is observed
In the agrarian society, the moon embodied 대보름, Great Full Moon Day), helps one cope better nationwide on Lunar New Year’s Day or on the Great
the female principle governing Earth. Frequently with the heat of summer. Saying “My heat” to anyone Full Moon Day (the fifteenth of the first lunar month).
represented as a goddess, the moon symbolized fertility before the sun rises on this day is supposed to be like Just as marriage is the formal beginning of reproductive
and productivity essential for the success of farming. ‘selling’ one’s share of summer heat; in other words, it is life for men and women, the symbolic gesture of tree-
Dalmaji, therefore, is a custom rooted in the primitive like passing one’s struggles in the hot summer weather mating is meant to promote the tree’s fertility.
Dari-Bapgi
worship of the moon, as a protector of farming, Folk painting by Kim, Jun-geun (Replica), 16.9×13cm to another person, thus giving one a cooler summer that The custom is mentioned in the “Damjeong
production, and reproduction. year. Yugo” (Kor. 담정유고, Chin. 藫庭遺藁, The Posthumous
The custom is widely spread across the country. Writings of Kim Ryeo), a collection of literary works
bridge-walking on the eve of the first full moon of the In most parts of Korea, it occurs before dawn on the of a Joseon scholar-official named Kim Ryeo (1766-
year was called yangban dari-bapgi (Kor. 양반다리밟기, full moon day. Exceptions to this rule are Gangwon 1822). One of the poems, entitled “Sangwonnigok”
lit. noblemen’s bridge-walking). Starting from the Province where the custom is observed on the morning (상원리곡, Chin. 上元俚曲, A Folk Song of the First Full
Dari-bapgi 다리밟기 踏橋 mid-Joseon period (the 16th century), participation of
women and girls in this activity became less common.
of the fourteenth, rather than the fifteenth of the first
lunar month, and some parts of Jeolla Province, where
Moon), reads, “A local custom called gasu says that
if at dawn when the first cry of the rooster is heard, a
Bridge-Walking
Since the sound dari (Kor. 다리) means both deowi-palgi takes place on the first day of the second rock is placed in a fruit tree where two branches form
“bridge” and “leg”, walking on bridges on the night of lunar month. The custom is unknown in Jeju-do, a fork, the tree will bear a lot of fruit.” Gasu is also
Dari-bapgi (Kor. 다리밟기, lit. treading on the bridge) the Great Full Moon Festival was believed to keep one’s Korea’s southernmost island. discussed in the “Dongguk Sesigi” (Kor. 동국세시기,
is the custom of walking on a bridge during the night of legs free of sores and all related diseases. In particular, Selling summer heat should be done before Chin. 東國歲時記, A Record of Seasonal Customs in
the first full moon of the year (Great Full Moon Festival, crossing twelve bridges ensured that all twelve months the sun rises because after dawn it is believed to be Korea, 1849) under the heading “Sangwon” (Full
the fifteenth of the first lunar month). It can also be of the year were safe from disease. Hence, everyone in ineffective. During the wee hours of the morning people Moon of the First Month). According to this record,
referred to with the Sino-Korean word dapgyo (Kor. the country, regardless of their social status, sex and age, call the name of someone they run into or use another tree-mating could be performed on New Year’s Eve,
답교, Chin. 踏橋). rushed to nearby bridges when night fell on the fifteenth suitable title if they do not know the name of the person New Year’s Day, or the first full moon. The Chinese
The custom is documented in the “Jibong Yuseol” of the first lunar month. The custom was practiced or if the use of the name is inappropriate. If the person agricultural treatise, “Nongzheng Quanshu” (Kor.
(Kor. 지봉유설, Chin. 芝峯類說, Topical Discourses of nationwide, although the exact manner in which it was whose name is called responds, the heat-seller shouts, 농정전서, Chin. 農政全書, Comprehensive Treatise on
Jibong) written during the reign of King Seonjo (1552- done varied depending on region. “My heat.” This way, the heat-sellers can do away with Agricultural Administration, 1639), prescribes tree-
1608). In this book, bridge-walking is recorded under A similar custom was popular in China, but their share of summer heat by transferring it to the new mating as an effective method of increasing the yield
the name dapgyo jihui (Kor. 답교지희, Chin. 踏橋之戱, lit. when this custom reached the Korean Peninsula, owner. In some regions people are supposed to sell their for plum trees. However, Joseon writings such as
game of bridge-walking) and is described as an age-old the homophony in the Korean language between the heat in one day as many times as their own age in order “Sesi Pungyo” (Kor. 세시풍요, Chin. 歲時風謠, Songs of
tradition dating back to the Goryeo dynasty (918-1392). word dari, meaning “bridge”, and dari, meaning “leg” for the sale to be effective. Seasonal Folk Customs, 1843) and the above-mentioned
The author of the book notes that, during the Joseon resulted in association with healthy legs. Belief in the Summer heat is generally not sold to family “Sangwonnigok” indicate that the custom was practiced
dynasty (1392-1910), some noblemen observed this magic power of words enhanced the custom with the members or the elderly. In most cases, the “transaction” by Korean farmers not only for plum trees, but also
custom on the fourteenth, instead of the fifteenth, in characteristics of a healing ritual and it quickly acquired occurs between friends. Later during the day, when for peach, apricot and Japanese apricot (ume) trees.
order to avoid the crowds on the bridges. For this reason an important position among the other folk customs people gather with friends to celebrate the Great Full Currently tree-mating in Korea can be performed for

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Gwibalgisul Folk Beliefs << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Folk Beliefs Hwajae Magi

virtually any kind of fruit-bearing trees, including date, oldest man of the family, and then to the rest of the male Hwajae Magi Sumun-ri, Sonbul-myeon, Hampyeong-gun, Jeollanam-do

1st Month
chestnut, persimmon and pomegranate trees. members in order of age. The female members of the
Spring

Although inserting a rock in a branch fork is the family would then drink it, also in order of age, from the
most common form of tree-mating, in some regions the oldest to the youngest. Children were allowed only to
custom consists of placing cooked rice (ogok-bap, Kor. wet their lips. While the younger members of the family
오곡밥, dish made with five kinds of grains) wrapped drank, the elders would say “Have great ears, have great
in a piece of paper or dumplings at the fork of two eyes.” The custom of sharing gwibalgisul was an unusual
branches. In some regions, a farmer picks up an ax in occasion in traditional Korean society since fathers and
front of a fruit tree and makes a motion as if he is about sons drinking together violated the Confucian norms.
to chop it down. This gesture is a way of “warning” the During the Joseon period (1392-1910), gwibalgisul
tree about what could happen to it after another barren as well as all other liquors consumed in a family were
year; it is an attempt at intimidating it into bearing more brewed at home.
fruit. The custom of drinking gwibalgisul is one of the
many Korean New Year customs that hope to keep
calamities at bay and ensure good fortune in the year
ahead. During the Joseon period normal rice wine was
drunk warm (it was heated inside a ladle placed in a
Gwibalgisul 귀밝이술 耳明酒 boiling pot of water). Gwibalgisul, however, was served
cold, in order to retain the ability to dispel evil spirits, a
1. Pouring water into a jar

Ear-Sharpening Liquor
power attributed to this very special wine.

Gwibalgisul (Kor. 귀밝이술, lit. ear-sharpening


liquor) is a rice wine drunk before breakfast on the
Great Full Moon Festival Day (the fifteenth of the first
lunar month). People in traditional Korea believed that
drinking gwibalgisul on this day and at this precise hour
Hwajae Magi 화재막이 火災-
Fire-Preventing Exorcism
would improve one’s hearing. Gwibalgisul is also known
under Sino-Korean names including imyeongju (Kor.
이명주, Chin. 耳明酒), myeongiju (Kor. 명이주, Chin. Hwajae magi (Kor. 화재막이, Chin. 火災-, fire-
2. Covering a jar with a stone 3. Stone-covered jar
明耳酒), yurongju (Kor. 유롱주, Chin. 牖聾酒), chirongju preventing exorcism) is an example of a custom
(Kor. 치롱주, Chin. 治聾酒) and ichongju (Kor. 이총주, aimed at dispelling catastrophes. It can be performed
Chin. 耳聰酒). individually within a family or can take the form of a
All members of a household, irrespective of age collective ritual within a village. of ritual was performed at the community level and was (Kor. 숭례문, Chin. 崇禮門), also has a meaning related
and sex, drank this liquor. It would be served first to the The ways of conducting this practice vary and can most common in villages that, according to fengshui, to fire prevention. The second character in this name,
be divided into three main types. The first one is usually had strong fire energy that needed to be quelled. “禮”, corresponds to fire among the five elements. The
performed in individual households. It consists of Fires constituted one of the biggest threats for inscription, furthermore, is written vertically, in the
sprinkling chimneys and the house roof with makgeolli, people in traditional Korea. During the Joseon period image of a surging flame. The idea was to fight fire with
(Kor. 막걸리, unrefined rice wine), salt, brine, or water (1392-1910), various practices, including those based fire, this being one of the methods prescribed for such
that is drained after washing rice. Since the chimney and on fengshui and folk belief, were used in the royal purposes in traditional belief. A figure of a water bird
roof are the sections of a house directly linked to fire, palace, Buddhist temples and homes of ordinary people perching on the top of a pole can also be found in many
smoke and hot air, Koreans felt that showing care for to curb the energy of fire. The Joseon dynasty attributed Korean villages; this figure is also aimed at preventing
those parts of the house would help prevent accidental frequent fires in its royal palace to the fire energy of fires.
fires. In some cases, the liquids were sprinkled on the the Gwanak Mountain, one of the several mountains In Buddhist temples and private homes, salt and
four corners of the house or at the bottom of the house surrounding Seoul, the capital city. Placing stone water were used as symbolic objects to counter the
pillars. The second type of rite to prevent fire involved statues of the mythical animal haetae in front of palace energy of fire. In Unmunsa Temple, Cheongdo, North
posting amulet sheets around the house. Amulets most buildings was one of the measures aimed at combating Gyeongsang Province, the monks bury a jar filled with
Gwibalgisul
Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do, oftenly used for this purpose had the Chinese character the fire energy of the Gwanak Mountain. The name salt behind the main sanctuary every year around the
Photograph by Song, Bong-hwa
“水,” meaning ‘water’ inscribed on them. The third type plate hung on the capital city’s south gate, Sungnyemun twentieth of the first lunar month to prevent fires. A

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Yongal Tteugi Folk Beliefs << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Food Ogokbap

similar custom is practiced in Haeinsa Temple where According to popular belief, a dragon descends to ended in the combination of do, mo and do, with the lit. assorted vegetables).

1st Month
salt jars are buried in several places across the temple’s the village wells on the eve of the first full moon of the corresponding trigram of 141, the fortune would read, In the past Koreans believed that eating mugeun
Spring

precincts, in an attempt to prevail over the fire energy year and lays its eggs at the bottom of the well. Those “The tree has no root.” A tree with no root is bound to namul on the Great Full Moon Day would help them
of Hwasan (the hill facing Haeinsa). An important part who get to the well first can find the eggs and bring luck wither and perish, and is a sign of bad fortune. suffer less from the heat of the following summer. A
of the local guardian deity worship (dongje, Kor. 동제) to their families. In predominantly agrarian Korea, good record in the “Dongguk Sesigi” (Kor. 동국세시기, Chin.
in many villages of Korea involves replacing water and luck most often meant an abundant crop yield in fall. 東國歲時記, A Record of Seasonal Customs in Korea,
salt in the jar of the village guardian god’s shrine. Salt In some regions, a housewife who reached the well first 1849), explains that jinchae refers to dried calabash
symbolizes the sea, the largest body of water, and is thus would cast a ttoari (Kor. 또아리, a straw loop to carry rinds, mushrooms, bean sprouts, turnips, white radish
considered the natural and most powerful enemy of fire. things on one’s head) or a rice ball into the well to signal
to others that she had been there before them and had
Mugeun Namul 묵은나물 陣菜 and other vegetables, soaked and arranged into dishes
on the first full moon day of the year.
Dried Vegetable Dish
taken the coveted first bucketfull of water. The types of vegetables stored for the occasion
differ according to region. The most common include
Mugeun namul (Kor. 묵은나물, lit. old vegetables) is slices of pumpkin, eggplant and calabash, dried
Yongal Tteugi 용알뜨기 one of the customary holiday dishes served on the Great
Full Moon Day (the fifteenth of the first lunar month).
mushrooms, calabash ferns, balloon flower roots,
radish leaves, castor-bean leaves and taro stems. In
Dragon Egg Harvesting
Yut-jeom 윷점 柶占 It is prepared with vegetables, gathered and dried in
the summer of the previous year. Before serving, the
mountainous regions such as Gangwon Province, this
holiday dish is prepared with dried chwi (Kor. 취나물,
Yut Stick Divination
With the first call of a rooster at dawn of the Great vegetables are soaked in water and seasoned. The dish Aster scaber) leaves, while in coastal areas people make
Full Moon Day (the fifteenth of the first lunar month) can also be referred to as jinchae (Kor. 진채, Chin. 陣菜, mugeun namul with various kinds of dried seaweed
women rushed to the neighborhood well to draw Yut-jeom (Kor. 윷점, Chin. 柶占, lit. fortune-telling with such as gulfweed.
water from it before others. This custom is known as yut) is a divination practice intended to read one’s
yongal tteugi (Kor. 용알뜨기, lit. digging up a dragon fortune or predict the outcome of farming for the year.
egg). The purpose is to “harvest dragon eggs” that are The practice uses the sticks of the popular folk game
supposedly at the bottom of the well. Bringing home the yut (Kor. 윷). Yut-jeom is also known under the Sino-
water drawn from the well ahead of others symbolized
bringing good fortune to the household.
Korean name sajeom (Kor. 사점, Chin. 柶占).
This custom, which was widespread in
Ogokbap 오곡밥 五穀飯
Five-grain Meal
traditional Korea and is still popular today, can be done
individually or in groups. On New Year’s Day yut sticks
are thrown three times, and each time the positions Ogokbap (Kor. 오곡밥, Chin. 五穀飯, lit. five-grain
of the sticks are read to determine one’s fortune. The meal) is a dish prepared with five different types of
fortune read after the first throw is called sanggwae grain, namely, rice, millet, sorghum, red beans and
(Kor. 상괘, Chin. 上卦, lit. top trigram), the following is soybeans. Consuming ogokbap during the Great Full
known as junggwae (Kor. 중괘, Chin. 中卦, lit. middle Moon Festival (the middle of the first lunar month)
trigram), and the last one as hagwae (Kor. 하괘, Chin. signified prayers for a good harvest, reflected in another
下卦, lit. bottom trigram). The results are interpreted name for the dish, nongsabap (Kor. 농사밥, lit. farming
using 64 hexagrams, ranging from 111 to 444. There meal). The dish is also known as boreumbap (Kor.
are five possible combinations of stick positions in a yut 보름밥, lit. full moon meal) in reference to the holiday
game: do (Kor. 도), gae (Kor. 개), geol (Kor. 걸), yut (Kor. on which it is consumed. In the “Dongguk Sesigi” (Kor.
윷) and mo (Kor. 모). However, when yut sticks are used 동국세시기, Chin. 東國歲時記, A Record of Seasonal
for divination, yut and mo are considered identical gwae Customs in Korea, 1849), this five-grain meal is referred
(Kor. 괘, Chin. 卦, trigram). Each of these combinations to as ogokjapban (Kor. 오곡잡반, Chin. 五穀雜飯, lit.
is assigned a number: 1 for do, 2 for gae, 3 for geol, and 4 five-grain mixed meal). Along with ogokjapban the
for yut and mo. If one obtains do with all three throws, record also mentions yakbap (Kor. 약밥, Chin. 藥飯,
the trigram for this round is 111. The reading for 111 lit. medicinal rice) as a holiday dish for the Great Full
is “A young child meets a loving mother,” implying Moon Day. One can infer form these records that the
that the person who threw this trigram would receive ingredients for yakbap such as pine nuts, dates, and
Yongal Tteugi Mugeun Namul
Illustration from “Traditional Annual Events in Korea”, motherly love. This auspicious fortune would make the Ip-myeon, Gokseong-gun, Jeollanam-do, chestnuts were difficult to obtain for ordinary people of
the japanese government-general of korea, 1935 person happy. If, however, the result of three throws Photograph by Hwang, Heon-man Joseon. Accordingly, ogokbap was served as a substitute

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Yakbap Food << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Games and Performances Andong
Notdari Bapgi

to be unaware as it was thought that the more people dynasty (918-1392), King Gongmin (1330-1374) fled

1st Month
were drawn to a house’s ogokbap, the more farmhands the invading Red Turbans (the Chinese rebels) with
Spring

would be employed in the coming year. Having many his wife, Princess Noguk (?-1365, a daughter of the
farmhands, in turn, was a sign of an abundant harvest. Yuan dynasty’s king). They were traveling southwards
During the morning of the fifteenth, children would and eventually arrived at the Soyacheon Stream in
travel around the neighborhood carrying a strainer or a Andong. With no bridge across this stream, nor a ferry
basket and beg for a spoonful of ogokbap at each house. boat, the king and his attendants found themselves in a
After breakfast, farming households served a meal predicament. Dusk was approaching quickly, and with
of ogokbap and vegetables to their oxen. If the oxen ate evening the temperature became freezing. When the
the ogokbap first, it was considered a sign of a good women of Andong heard about this, they rushed to
harvest in the coming fall. If the oxen ate vegetables the stream and lined up bending their backs so that a
Ogokbap first, the year would not bring a good yield. human bridge was formed. The king and his followers
Janghyeon 2(i)-ri, Jigok-myeon, Seosan-si, Chungcheongnam-do, Yakbap
Photograph by Song, Bong-hwa Photograph by the Institute of Korean Royal Cuisine safely crossed the stream; these events inspired the
development of a communal merrymaking activity for
women known as notdari bapgi.
for this fancier holiday dish. he obtained from the man through the crow’s help. In With the rise of the first full moon of the year
Preparation of the five-grain meal begins with
soaking soybeans in water and boiling red beans.
Yakbap 약밥 藥飯 order to commemorate this miracle and thank the crow,
the day was called Ogiil (Kor. 오기일, Chin. 烏忌日, lit.
in the eastern sky, women and girls residing in the
western part of the village outside the city walls gather
Medicinal Rice
Millet, sorghum, and glutinous rice are also washed and Crow Memorial Day) and a ritual offering of chalbap in the yard of a large house. A group of 70 to 80 women
drained. Even proportions of all the grains and beans, (Kor, 찰밥, Chin. 糯飯, lit. glutinous rice) at the altar was and girls sit down in a big circle and sing the song
except the millet, are placed in a pot and cooked in Yakbap (Kor. 약밥, Chin. 藥飯, lit. medicinal rice) is a held in its honor. The record finishes with the statement “Dungdung Demi” (Kor. 둥둥데미). While singing,
the water saved from boiling the red beans along with sweet dish made by steaming glutinous rice mixed with that the sacrificial food associated with the magical the participants, starting from the head of the group,
the fresh water. In general, the amount of water used dates, chestnuts, pine nuts, honey, and soy sauce. Yakbap crow later became a holiday dish. take turns jumping over the human circle and walking
for preparing ogokbap is slightly less than that used for is also known as yaksik (Kor. 약식, Chin. 藥食), yakban around it. For the next song, “Silgamgi Norae” (Kor.
boiling regular rice. Another difference is that the water (Kor. 약반, Chin. 藥飯), kkulbap (Kor. 꿀밥) or milban 실감기노래, lit. thread winding song), the women form
is salted when cooking ogokbap. Once the mixture is (Kor. 밀반, Chin. 蜜飯). several circles with one circle inside another. Holding
brought to a boil, the millet is added. The heat is then Yakpab is documented in many historical records. each other’s hands, the women intertwine themselves
The “Dongguk Sesigi” (Kor. 동국세시기, Chin. 東國歲時記, by finding a passage between the circles. As the pace of
reduced and the mixture is slow-cooked. Before serving,
the grains are stirred to obtain an even mixture. A Record of Seasonal Customs in Korea, 1849) states
Andong Notdari Bapgi the “Silgamgi Norae” is fast, the members have to run
안동놋다리밟기 安東-
The exact dates when ogokbap was traditionally that yakbap is a treat for the Great Full Moon Day around the circles in order to match the rhythm. The
Andong Bronze Bridge-Walking
consumed vary according to region. In most parts of (first full moon) and attributes the origin of the dish smaller circles finally disappear into a single large circle.
Korea, the dish was served on the Great Full Moon Day to the Silla dynasty (BCE 57- CE 935). The “Gyuhap All participants now are bent over, so that their backs
(the fifteenth of the first lunar month). In some areas Chongseo” (Kor. 규합총서, Chin. 閨閤叢書, Women’s Andong Notdari Bapgi (Kor. 안동놋다리밟기, Chin. 安東-, create a human bridge in a circular shape. A young girl,
ogokpab was eaten a day earlier (on the fourteenth) and Encyclopedia, 1809) emphasizes that consuming yakbap lit. Andong bronze bridge-walking) is a collective game chosen as the princess, is elevated on to the human
the first meal of the fifteenth was served with plain white on the fifteenth of the first lunar month is a custom played by the women of Andong, North Gyeongsang bridge by several women, and starts to walk over it. This
rice. In these cases breakfast was eaten at an unusually unique to Korea and not practiced in neighboring Province after the sunset on the Great Full Moon Day part of the activity is known as unggul notdari (Kor.
early hour, due to the belief that rising early and having China. In “Gii” (Kor. 기이, Chin. 紀異, Myths and (the fifteenth of the first lunar month). In 1985 Andong 웅굴놋다리).
an early first meal on the Great Full Moon Day would Legends), Book I of the “Samguk Yusa” (Kor. 삼국유사, Notdari Bapgi was designated as North Gyeongsang After the princess has made a complete tour of the
encourage diligence during the farming season. Chin. 三國遺事, Memorabilia of the Three Kingdoms, Province Intangible Cultural Treasure No. 7. The word unggul notdari, the participants head out to the road
Another popular belief associated with ogokbap 1281), there is a legend entitled “Sageumgap” (Kor. notdari (Kor. 놋다리) might mean “brass bridge” (Chin. in one long chain with their backs bent and proceed to
and the first full moon day was eating this dish prepared 사금갑, Chin. 射琴匣), which also mentions a sweet rice 銅橋) or “bridge as hard as brass”. According to another Seomunduk, the location of the Mokseonggyo Bridge.
by at least three households having different surnames. dish. According to this legend, King Soji (?-500), the 21st theory, notdari is a phonetic variation of nodalgi (Kor. This is referred to as jul notdari (Kor. 줄놋다리), in
This practice would ensure good fortune in the year ruler of Silla, during a trip to Cheoncheonjeong in the 노달기, “off-month”, period of resting from work); the reference to the straight-line shape of this procession.
ahead. Consequently, households frequently shared 10th year of his reign (488), was led by an unusual crow latter is the name of the first lunar month in the Andong Two adult women with powerful voices are placed
ogokbap with neighbors. On the eve of the fifteenth, to a place where he met an old man. The man gave the dialect. There are two types of Andong Notdari Bapgi: together with the princess at the head of the procession
children sometimes would sneak into the vacant homes king an envelope containing a sheet of paper with the one is carried out inside the township and the other to sing the lead part. The chorus is sung intermittently
of their neighbors and eat their ogokbap. Even when word sageumgap inscribed on it. The Silla king is said outside the township. by unmarried girls, then young wives, middle-aged
the house owner knew about this, he would pretend to have averted death thanks to the crow and the letter According to local legend, during the Goryeo women and finally by elder women.

68 69
Bukcheong Games and Performances << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Games and Performances Deulnoreum
Saja Noreum

understood as a farming community mask play or a

1st Month
Bukcheong Saja Noreum farming ritual.
Spring

북청사자놀음 北靑獅子- The mask play performed in Dongnae-gu is


known as Dongnae Deulnoreum (Kor. 동래들놀음, Chin.
Bukcheong Lion Play
東萊-) or Dongnae Yaryu (Kor. 동래야류, Chin,
東萊野遊) and was designated as Important Intangible
Bukcheong Saja Noreum (Kor. 북청사자놀음, Cultural Treasure No. 18 in 1967. It is performed
Chin. 北靑獅子-, lit. Bukcheong lion play) is a mask during the Great Full Moon Festival, which lasts for
play performed on the Great Full Moon Day (the the three days around the fifteenth of the first lunar
fifteenth of the first lunar month) in the Bukcheong- month. The mask play usually follows the village tug-
gun area of South Hamgyeong Province. In 1967 the of-war between the eastern and the western parts of the
performance was designated as Important Intangible village. The mask dancers gather together in the evening
Cultural Treasure No. 15. This dance drama was held of the fourteenth or the fifteenth and parade through
in all villages within Bukcheong-gun’s jurisdiction, i.e. the streets. When they arrive at the venue, they first
in eleven myeon and three eup. Prior to the festival perform a dance and then the actual mask play starts
between the fourth and fourteenth of the first lunar late at night, after women and children have left the
month, the troupe of performers wearing lion costumes Lion and Yangban (Nobleman)  Lion Play Troupe  site. The play consists of four acts: mundungi madang
Toseong-ri, Cheonghae-myeon, Bukcheong-gun, Hamgyeongnam-do, Toseong-ri, Cheonghae-myeon, Bukcheong-gun, Hamgyeongnam-do,
would pay a visit to each home in the community. Photograph by Song, Seok-ha (1904-1948) Photograph by Song, Seok-ha (1904-1948) (Kor. 문둥이마당), yangban-malttugi madang (Kor.
They would conduct an exorcism rite in which the lion 양반·말뚝이마당), yeongno madang (Kor. 영노마당) and
character went around the house loudly ringing his bell yeonggam-halmi madang (Kor. 영감·할미마당).
in all its nooks and crannies in order to chase away evil eliminate evil spirits and thus ensure a trouble-free year. life. Since all performers were villagers, the annual The second type of play, Suyeong Yaryu, which
spirits. The proceedings were similar to those of maegwi The biggest lion performance was the highlight of the performances also functioned as a way to strengthen is characteristic of Suyeong-dong, Nam-gu, Busan,
(Kor. 매귀, Chin. 埋鬼), the part of the exorcism rite Jeongwol Daeboreum (Kor. 정월대보름, Great Full Moon solidarity and promote cooperation among community was designated as Important Intangible Cultural
known as narye (Kor. 나례, Chin. 儺禮). As a token of Festival) since in popular symbolism the lion represents members. Treasure No. 43 in 1971. The event begins around the
gratitude for the exorcism, the household offered some a beast having the power of exorcism. Aside from third or fourth of the first lunar month with a troupe
grain to the troupe. On the sixteenth of the month, ensuring safety and peace in the community, Bukcheong of performers touring the village’s homes to perform
members of the troupe would calculate how much grain Saja Noreum produced other benefits. There was a the ritual for the earth god jisin bapgi (Kor. 지신밟기,
they had collected and would compare that with their common belief that children who were mounted on the Chin. 地神-) and to raise money for the mask play.
expenses for the performances.
The main goal of Bukcheong Saja Noreum was to
lion would have a long and healthy life. Keeping a tuft
of fur from the lion was also thought to help prolong
Deulnoreum 들놀음 野遊 The play includes four acts: yangban madang (Kor.
양반마당), yeongno madang (Kor. 영노마당), yeonggam-
Field Play
halmi madang (Kor. 영감·할미마당) and saja madang
Bukcheong Saja Noreum (Kor. 사자마당). Although currently an independent
Deulnoreum (Kor. 들놀음, Chin. 野遊, lit. field play) performance, Suyeong Yaryu was originally part of a
is a traditional mask play held during the Great Full ritual for the mountain god called sansinje (Kor. 산신제,
Moon Festival (the fifteenth of the first lunar month)
in Dongnae-gu and Suyeong-dong of Nam-gu, both
located in the Busan administrative area. In the past
deulnoreum was generally the name used by the elderly
and women in the area, to refer to the mask play, while
the “learned people” and the younger people more
oftenly referred to it as Yaryu (Kor. 야류, Chin. 野遊).
Both names mean “outdoor play” or “field play.”
There are several theories explaining the origin
of the word deul in the name of the play. According to
one such theory, deul refers to actual rice paddy fields
where this mask play is frequently performed. Another
Dongnae Yaryu (Dongnae Field Play)
Mudong(Dancing Children) Dance Lion Dance theory interprets the word as a metaphor for a farming Dongnae-gu, Busan,
photograph by Kim, Dae-byeok photograph by Kim, Dae-byeok Photograph by the Cultural Heritage Administration of Korea
community; hence, the name of the play should be

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Gisebae Games and Performances << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Games and Performances Giwa Bapgi

Deulnoreum Suyeong-dong, Nam-gu, Busan, Photographs by the Cultural Heritage Administration of Korea Chin. 農旗歲拜, lit. greetings of farming flags), nonggi could strengthen their ties with each other.

1st Month
bbaetgi (Kor. 농기뺏기, Chin. 農旗-, lit. snatching The custom also performed the function of
Spring

farming flags), gissaum (Kor. 기싸움, Chin. 旗-, lit. flag affirming the authority of the village cooperatives. The
fight), gijeol (Kor. 기절, lit. flag bows) or gijeop nori (Kor. flag greetings consisted of tilting the flag forward at a
기접놀이, Chin. 旗接-, performance with flags). 15-degree angle as if the flag was “bowing” to the flag of
Gisebae is both a form of Lunar New Year’s the other village. In response to this “bow,” the superior
greetings and a contest of strength; it can sometimes village’s flag was waved to the left and right in order to
lead to violent scuffles. For this event members of salute the subordinate village’s flag.
village cooperatives, or dure (Kor. 두레) of neighboring
villages, would either gather in one place or alternate
villages. The goals of the custom were to pray for an
abundant harvest and to celebrate unity and solidarity
among the members of the community. Visits between
villages most often were paid by those that ranked lower
Giwa Bapgi 기와밟기
Treading the Roof Tiles
in the traditional hierarchy to those ranking higher.
After a host village received the flag greetings of the
Gilnori (Opening Parade)
guest village, the members of both villages performed Giwa bapgi (Kor. 기와밟기, lit. treading the roof tiles) is
an exorcism rite known as hapgut (Kor. 합굿, Chin. a folk game, performed along with the ganggang sulae
合-) for the prosperity of their communities. This rite (Kor. 강강술래, ring dance) in the southwestern regions
involved games with the flags, and musical and dance of Korea or as a separate event in Uiseong and Gunwi
performances, through which the two communities (North Gyeongsang Province) and Jeongeup, Imsil and
Gochang (North Jeolla Province). Giwa bapgi is always
held during the Great Full Moon Festival (the fifteenth
of the first lunar month). The custom is also known as
jiae bapgi (Kor. 지애밟기), jiwa bapgi (Kor. 지와밟기),
jine bapgi (Kor. 지네밟기) and jae bapgi (Kor. 재밟기).
All words preceding the word bapgi (stepping) are local
dialect variants for giwa (Kor. 기와, Chin. 瓦, lit. roof
tiles).
A large group of women position themselves in
one row. They bend their backs forward and grab the
waist of the person in front in such a way as to form a
Yangban madang (nobleman segment) Yeonggam halmi madang (old man and old woman segment)
long human bridge. Next, one woman, referred to as
kkotge (Kor. 꽃게) or kokke (Kor. 꼬께), is hoisted onto
this human bridge and walks along its length. The word
Chin. 山神祭). “roof tile,” therefore, stands for the women in the bent
Dongnae is located nearby Suyeong, and the
play Dongnae Yaryu is believed to have derived from
Gisebae 기세배 旗歲拜 position.
Crossing the human bridge is followed by a
Lunar New Year’s Flag Greetings
Suyeong Yaryu. While the two kinds of performances contest of strength. The women divide into two teams
share certain similarities, there are also a number and the strongest member of each team is placed at the
of distinctive local characteristics. For example, the Gisebae (Kor. 기세배, Chin. 旗歲拜, lit. Lunar New front of the line. She is also called kkotge and becomes
saja madang act is replaced in Dongnae Yaryu with Year’s flag greetings) is a custom observed during the “general” leading her team into battle. While
mundungi madang. In addition, the malttugi mask used Jeongwol Daeboreum (Kor. 정월대보름, Great Full Moon the woman selected to be a kkotge during the bridge
in Suyeong is highly stylized, whereas the one used in Festival) with the purpose of praying for an abundant crossing is usually light in weight, the woman chosen
Dongnae is realistic. In addition, the deotboegi (Kor. harvest. As its name implies, the custom involves the for the fight is normally a more heavy-set and larger
덧뵈기) dance of Suyeong appears defensive, compared use of flags that are referred to as nongsingi (Kor. 농신기, woman. She is mounted on top of a pillar that is formed
Gisebae
to the same dance in the Dongnae tradition, which is Chin. 農神旗, lit. farming god flag). Gisebae is also known Sorasil Village, Songhak-ri, Tancheon-myeon, Gongju-si, by four women whose arms are interlocked. When
Chungcheongnam-do, Photograph by Hwang, Heon-man
more welcoming and congenial. under other names such as nonggi sebae (Kor. 농기세배, the opponent’s team seems to be caught off-guard, the

72 73
Gossaum Nori Games and Performances << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Games and Performances Hahoe
Byeolsingut
Talnori

“pillar” seizes the opportunity and rushes forward, fourteenth of the first lunar month. Treasure No. 69 in 1980. The traditional masks of Hahoe

1st Month
carrying their kkotge for a joust with the other kkotge. There are two teams in this war game: the east and that are worn during this dance drama were designated
Spring

The team whose kkotge falls off the human pillar, or the west teams. The east team, symbolizing masculinity, as National Treasure No. 121 in 1964.
whose pillar collapses, is declared the loser. is made up of residents of Sangchilseok (Kor. 상칠석, The preparations for the New Year’s village rite in
Chin. 上漆石, lit. upper village), and the west team, Hahoe begin weeks in advance. On the fifteenth of the
symbolizing femininity, consists of residents of the twelfth lunar month of the previous year, the owner of
Hachilseok (Kor. 하칠석, Chin. 下漆石, lit. lower village). the village’s dangsan (Kor. 당산, Chin. 堂山, the mountain
During the game, the team leaders ride on top of the where the village’s guardian deity is believed to reside)
Gossaum Nori 고싸움놀이 large ropes with loops. These rope loops are made out in
the main street by the participating teams between the
climbs the mountain to inquire about the god’s wishes.
The sanju (Kor. 산주, Chin. 山主, lit. mountain owner)
Loop Fight
thirteenth and fourteenth of the first lunar month. Once presents a bowl of clean water to the guardian deity and
the loops are completed, the two teams parade around prays to receive the prophecy. When the sanju returns
Go (loop)
Gossaum nori (Kor. 고싸움놀이, lit. loop fighting their respective neighborhoods with them. The parade Chilseok-dong, Nam-gu, Gwangju, Photograph by Sim, Hwan-geun to the village, he delivers the oracle to the village elders.
game) is a popular folk event held in Chilseok-dong, is accompanied by a farmers’ band and offers a preview After deliberation by these elders, the preparations
Nam-gu, Gwangju (South Jeolla Province) on the Great of the next day’s competition. It also sets the mood for for the byeolsin rite begin: the roles in the mask dance
Full Moon Day (the fifteenth of the first lunar month). the festival. If one team runs into the other during the “pull out.” The team members back out with the loop- drama are cast and the actor-performers are selected.
It has been designated as Important Intangible Cultural parade, the participants on both sides let out loud battle end and realign themselves while dancing to the music Although this mask dance drama is a cohesive
Treasure No. 33. The goal of gossaum nori, a type of tug- cries to intimidate each other. performed by the farmers’ band. This pushing and piece with a tightly-knit plot, it can be divided into six
of-war with two large ropes with loops When the teams arrive at the site of the retreating in frontal attacks (hitting the opponents’ acts, or madang (Kor. 마당): Mudong Madang (Kor.
at the end known as go (Kor. 고), is competition, they sing songs and yell battle cries in loop-end from the front) and lateral attacks (hitting the 무동마당, lit. boy dancer act), Juji Madang (Kor. 주지마당,
to force the opposite team’s loop- order to arouse their fighting spirit. The two loops side of a loop-end) alternates until one team gains an lit. head monk act), Baekjeong Madang (Kor. 백정마당,
end to the ground. There is are placed face-to-face and the teams align in the indisputable advantage resulting in victory. lit. butcher act), Halmi Madang (Kor. 할미마당, lit. old
always a worship service for positions following instructions from their respective In popular belief, the west team, which woman act), Pagyeseung Madang (Kor. 파계승마당, lit.
the village’s guardian deity leaders. The participants alternately tug the rope symbolizes femininity, must prevail for the village to depraved monk act), and Yangban Seonbi Madang
preceding the gossaum back and forth several times to warm up. When the have a good crop yield in the fall. The loop-end of the (Kor. 양반선비마당, lit. nobleman act). The mask dance
nori. This service is leaders announce the start of the game by shouting rope is sometimes also referred to as “dragon” or “lizard,” drama is an integral part of the byeolsin rite, naturally
held at the village “push,” the teams start pushing their loop-ends at suggesting that game’s roots lie in shamanistic and transitioning in and out of the rest of the ritual. The
shrine at midnight that of the opposite team, all while shouting out totemic beliefs. dance has no set moves and performers improvise to the
on the deafening cries. If the battle unfolds in a manner music by drawing inspiration from daily movements.
disadvantageous for one team, the leader of that The byeolsin mask dance drama of Hahoe has the least
team orders a retreat by shouting elaborate choreography of the traditional Korean mask
dance dramas and the number of set dialog in it is also
Hahoe Byeolsingut small relative to other mask performances. The origin
Talnori
하회별신굿탈놀이 河回別神-
Hahoe Byeolsin Mask Dance Performance

Hahoe Byeolsingut Talnori (Kor. 하회별신굿탈놀이,


Chin. 河回別神-) is a variation of the mask dance drama
known as byeolsingut (Kor. 별신굿, Chin. 別神-), and
is performed as part of a village ritual in Hahoe-
ri, Puncheon-myeon, Andong, North Gyeongsang
Province. The village ritual is held for two weeks
following the Lunar New Year, Jeongwol Choharu (Kor.
정월초하루, lit. the first day of the first lunar month), in
Hahoe Byeolsingut Talnori
Gossaum Nori the shrine of the village guardian god. Hahoe Byeolsingut Hahoe-ri, Pungcheon-myeon, Andong-si, Gyeongsangbuk-do,
Chilseok-dong, Nam-gu, Gwangju, Photograph by Sim, Hwan-geun Photograph by Song, Seok-ha (1904-1948)
Talnori was designated as Important Intangible Cultural

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of Hahoe masks, which were designated as a National lunar month. It is performed along with festival customs of the year ahead. Thus, the wider the fire spread, the southern rice-growing regions and most often takes

1st Month
Treasure, is presumed to date back to the mid-Goryeo such as jwibul nori (Kor. 쥐불놀이, lit. mouse fire game), better it was thought for the village. As a result, villagers place on the fifteenth of the first lunar month.
Spring

period (1170-1273). The masks are considered sacred dalmaji (Kor. 달맞이, lit. welcoming the moon) and purposefully set the fire so that the flames covered the In general, children play the first round of tug-
and when not used for the byeolsin rite are stored in the daljip taeugi (Kor. 달집태우기, lit. burning the moon broadest possible area, and the competition quickly led of-war before the adult members of the community
town hall of Hahoe-ri. According to the locals, every house). The custom of torch fighting is no longer to torch fights with other villages. play. During the New Year’s holidays, village children
time the masks are taken out of storage, the sacrificial practiced in modern Korea. In the past, it was most A group of brave adolescent boys would lead emulate the adults by forming two groups and playing
rite must be performed in order to prevent possible common in the southwestern part of the peninsula. The the first attack in a torch fight. The attack consisted of tug-of-war in the neighborhood streets. This is known
calamity befalling the village. There is a preservation number of participants varied depending on a village’s waving torches in the direction of the opponents in as gosat juldarigi (Kor. 고삿줄다리기) in the environs of
center dedicated to mask dance drama in Hahoe village population. order to force them to retreat. Young adults usually Jangheung and as golmok juldarigi (Kor. 골목줄당기기)
and the activites of the Society for Preservation of A few days before the event, villagers made joined the fight when they saw children of their village in the Hwayang region. Both names mean ‘alley tug-
Hahoe Byeolsingut Talnori, established in 1975, include torches by covering the top of old broomsticks, hemp losing ground. A torch fight could also start in another of-war.’ In the adult tug-of-war, the villagers divide into
staging performances every weekend. stalks, bushclover stalks, or bamboo tubes with straw, way: the fire set on the edges of the fields was kept either the east and west teams or the men and women
or by tying up mugwort stems into bundles measuring within the village’s area but with the rise of the moon the teams. The teams are sometimes decided by drawing a
about 1m long. In the evening of the Great Full Moon people from one village would come to the boundary line in the village along a specific axis. Several villages
Day, the villagers went to the farm fields and used the between the villages and mock the other village’s people can group together to form a team. The team of villages
torches to set fire (jwibul, Kor. 쥐불, lit. mouse fire) to in order to provoke a fight. inside the town walls, for instance, can challenge a team
Hwaetbul Ssaum 횃불싸움 the grass and weeds surrounding the fields. As the fire
progressed and the flames reached the boundary of
The tradition of this war game gradually waned
through the 1950s, with the last records of the practice
of villages that lie outside the town walls. At times, a
street or a stream is chosen as the demarcation line
Torch Fight
neighboring villages, children tried to stoke the flames dating from the 1960s. The custom of setting fire to between the east and west teams. The east team, upper
so that the fire would spread to the other villages’ the fields also underwent many significant changes: as village team, team of villages outside the town walls, or
Hwaetbul ssaum (Kor. 횃불싸움, lit. torch fight) is fields. This would eventually lead to a torch fight Western goods became more available, villagers started the men’s team generally pulls the sutjul (Kor. 숫줄, lit.
a combat-like event in which neighboring villages between young boys of the two neighboring villages. to replace torches with empty cans stuffed with pine male rope), and the west team, lower village team, team
fight using torches as the main weapon. The activity The skirmish was to an extent unavoidable, given that knots or oil-dipped cotton swaths. of villages inside the town walls, or the women’s team,
takes place during the Great Full Moon Festival in the the practice of setting fire on the edges of farm fields tug the amjul (Kor. 암줄, lit. female rope).
evening of the fourteenth or the fifteenth of the first was used as a means of predicting the farming success Around midnight on the Great Full Moon Day,
villagers begin preparing for the event by holding a
rope ceremony. The ceremony consists of two distinct
Juldarigi 줄다리기 rituals: goyu (Kor. 고유, Chin. 告由) and gosa (Kor.
고사, Chin. 告祀). During goyu each team prays in
Tug-of-war
front of its respective rope with the hope of victory
in the upcoming contest. For gosa, both teams come
Juldarigi (Kor. 줄다리기, tug-of-war) is a popular together at the venue designated for the tug-of-war,
holiday activity of the Great Full Moon Festival offer sacrifices to the earth god Jisin (Kor. 지신, Chin.
(Jeongwol Daeboreum, Kor. 정월대보름, the middle of the 地神), and pray for an abundant harvest and the safety
first lunar month) in most parts of Korea. Depending and peace of the community. Most often the captains
on the region it is also referred to as jul danggigi (Kor. of the two teams officiate these ceremonies. During the
줄당기기), jul ttaenggigi (Kor. 줄땡기기), jul ssaum (Kor. Joseon period (1392-1910) these rites sometimes were
줄싸움), jul ssam (Kor. 줄쌈), gejul ssam (Kor. 게줄쌈), presided over by the town governor. At daybreak, the
gwijul ssaum (Kor. 귀줄싸움) or dongjul darigi (Kor. two teams head for the contest venue with the young
동줄다리기). Although some claim that the name and middle-aged male members carrying the ropes. The
juldarigi has always been the standard term for this captain, dressed in armor and wearing a war helmet,
activity, it is likely that the term gained recognition commands the team with the help of two assistants.
when the dialect of the Seoul and Gyeonggi region The procession is usually followed by a large escort of
became standard Korean. A custom originating in people bearing banners and flags and carrying long
rural communities, tug-of-war has a strong ritualistic spears. A farmers’ band accompanies the parade playing
undertone because in the past its outcome was drums and gongs. Women, children and the elderly
Hwaetbul Ssaum interpreted as an indicator of farm production for the cheer for their respective teams. When the teams arrive
Buyeo-gun, Chungcheongnam-do
coming fall. The custom is practiced extensively in at the contest site, a loud theatrical squabble over the

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Juldarigi Yeongsan-myeon, Changnyeong-gun, Gyeongsangnam-do, Photographs by Hwang, Heon-man

1st Month
Spring

5. Mating amjul (female rope) and sutjul (male rope)

1. Twisting a rope

4. Moving a rope 6. Tug-of-war

2. Spreading a rope 3. Making a thick rope 7. Cutting a part of rope after the tug-of-war 8. A piece of rope on a roof

78 79
Jwibul Nori Games and performances << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Games and Performances Miryang
Beopheung
Sangwon Nori

way to connect the two ropes takes place. Since fitting Great Full Moon Day, on the fourteenth of the first In addition to the practical benefits of the fire such as

1st Month
the top of the male rope into the female rope mimicks
Jwibul Nori lunar month, or on the first Rat Day (Kor. 상자일, Chin. getting rid of field mice and wild swine, and preventing
Spring

쥐불놀이 鼠火戱
sexual intercourse, members of the teams habitually 上子日) of the year. insect damage, the practice functioned as a vehicle for
Mouse Fire Game
exchange sexually-charged words in order to provoke This activity promotes the healthy growth of crops expressing a farming community’s desire for vigorous
one another. Once the edges of the two ropes are fitted because mouse holes, nests of grasshoppers and other crop growth and an increase in wealth.
into each other, the start signal is given. The tug-of-war Jwibul nori (Kor. 쥐불놀이, lit. mouse fire game) is a harmful insects hiding amid the weeds, and their pupa
is performed to the rowdy cheers of the villagers and game related to the custom of setting fire to the edges are destroyed by the fire. In addition, the ashes from the
loud music. The victory is decided after the first pull, of rice paddies and dry farming fields. This game is burnt weeds serve as fertilizer for the crops. This burn of
but sometimes the winner is declared based on three also referred to as seohwahui (Kor. 서화희, Chin. 鼠火戱) the fields promotes vigorous grass growth and protects
pulls (two out of three). The winning team supposedly
brings a great harvest to its respective part of the village
or hunseohwa (Kor. 훈서화, Chin. 燻鼠火), both names
meaning “mouse fire merrymaking.” The purpose of
the edges of the fields. Another important benefit of
this practice is that the fire forces field mice, carriers of
Miryang Beopheung
or a group of villages. In reality, the contest most often setting fire to the field edges is to burn the grass and disease, to abandon the area.
Sangwon Nori
밀양법흥상원놀이 密陽法興上元-
ends with the victory of the west team. This tendency weeds thereby reducing insect damage to the crops. Jwibul nori is a competitive game in which
can be attributed to the fact that the west team (which Following the burning of a stack of pine twigs known villagers divide into two groups and try to ignite a First Full Moon Performance of
Beopheung, Miryang
pulls the female rope) represents the female principle as daljip taeugi (Kor. 달집태우기, lit. burning the moon bigger and faster fire than their opponents. In the past,
and the victory of the female principle, in popular house) on the Great Full Moon Day (the fifteenth of the game also served as an indirect means of divination
belief, is good for the harvest. Locals insist that the the first lunar month), people head to the farm fields as people believed that the group that succeeded in Miryang Beopheung Sangwon Nori (Kor.
contest is fought fairly and that the east team does and ignite fires on the edges of the fields with torches. making the biggest flames would be able to avert 밀양법흥상원놀이, Chin. 密陽法興上元-, First Full
not intentionally let the west team win. There are also This practice usually takes place in the evening on the misfortune in the year ahead and enjoy a great harvest. Moon Performance of Beopheung, Miryang) is a
towns such as Naju where the outcome of the contest is long-time tradition of Beopheung Village, which is
interpreted in the opposite way: the victory of the east Jwibul Nori located in Beopheung-ri, Danjang-myeon, Miryang,
team that pulls the male rope brings a good harvest. In South Gyeongsang Province. The performance has
some regions, the winning village or group of villages been designated as South Gyeongsang Province
celebrates their victory at the house of the captain. The Intangible Cultural Treasure No. 16 and originally
following morning the victors pay a visit to the captain was a series of performances, games, and rites during
of the team that lost in order to deliver their regards. the village’s New Year festival dangsanje (Kor. 당산제,
On this occasion, the members of the winning team Chin. 堂山祭, sacrificial ritual for the village’s guardian
wear mourning clothes and arrive at the house of the god). Currently, Miryang Beopheung Sangwon Nori
losing team’s captain in a march that resembles a funeral includes dangsangut (Kor. 당산굿, Chin. 堂山-, exorcism
procession. rite at the village shrine), yongwangje (Kor. 용왕제,
The social function of tug-of-war is reflected Chin. 龍王祭, lit. rite for the Dragon King), jisin-bapgi
in the organizational structure of the teams and the (Kor. 지신밟기, Chin. 地神-, lit. treading the earth
proceedings of the contest. The goal of most farming god), heonsillang darugi (Kor. 헌신랑다루기, a custom
rites was to increase productivity, and in the past, whereby a newly-wed bridegroom is hung upside down
participation in this communal event was compulsory. with a rope tied to his ankles), jangjak YunNori (Kor.
This social pressure to participate in the tug-of-war 장작윷놀이, yut game played with large sticks), dalmaji
united the community and strengthened the sense (Kor. 달맞이, lit. welcoming the moon), doldari bapgi
of solidarity among its members. The competitive (Kor. 돌다리밟기, crossing the stone bridge), daljip taeugi
component was a minor aspect in comparison to the (Kor. 달집태우기, lit. burning the moon house) and kong
main goal of the activity, which ensured the prosperity bokgi (Kor. 콩볶기, lit. grilling the soybeans).
of the entire community. The custom helped not Villagers gather in the congregation hall and hoist
only the horizontal integration of a local community the village guardian flag to the beat of the sinbuk drum
(between members of the same class), but also (Kor. 신북, Chin. 神鼓, lit. Spirits’ Drum) at the dawn on
promoted cohesion vertically between different social the fifteenth of the first lunar month. Then they tour the
classes because the event was not confined to a specific village performing an exorcism rite known as bujeong-
socio-economic group, but required participation of all gut (Kor. 부정굿) in order to chase away evil spirits. The
members of the local community. Sandong-ri, Eumbong-myeon, Asan-gun, Chungcheongnam-do, Hasong Village, Songhak-ri, Jeongsan-myeon, Cheongyang-gun, villagers gather again at dangsan, the hill believed to be
Photograph by Sim, Hwan-geun Chungcheongnam-do, Photograph by Hwang, Heon-man
the home of the guardian deity, and observe dangsanje,

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a rite paying homage to this deity. Next, they head the fire of the moon house, it would help prevent Gasan Ogwangdae Gasan-ri, Chukdong-myeon, Sacheon-si, Gyeongsangnam-do, Photographs by Ju, Byeong-su

1st Month
to the spring behind the village and hold a worship the village from potential curses. The final part of the
Spring

service for Yongwang (Kor. 용왕, Chin. 龍王, lit. Dragon festival is soybean grilling. Women bring soybeans in an
King). They pray for the peace and safety of the village iron (traditional irons are made with an open top part
and scatter sacrificial offerings into the stream. This is in order to put in it burning coal) and cook the beans
followed by yongwanggut, an exorcism rite dedicated to over the bonfire. Eating grilled soybeans at this time is
the Dragon King. The rite is presided over by a shaman supposed to thwart all misfortune and usher in a lucky
and most participants are women from the village. The year.
rite for the earth god jisin bapgi is performed followed
by the gate exorcism rite, mungut (Kor. 문굿, Chin.
門-); this latter rite is performed at each of the village’s
households. In this rite a farmers’ band approaches the
house gate dancing and singing, “Open this gate. The
Spirits’ Drum is here. Buy good luck and good fortune
Ogwangdae 오광대 五廣大
Performance of Five Players Gasan Ogwangdae - Yeonggam and halmi madang (old man and old woman segment)
for the year ahead. Buy good luck!” When the owner of
the house lets the musicians in, they bow in front of the
house altar and perform a rite for Seongju (Kor. 성주, Ogwangdae (Kor. 오광대, Chin. 五廣大, performance
lit. household guardian god), after which they proceed of five players) is a mask dance originating in the
to the next home. southeastern part of Korea, South Gyeongsang Province.
The part of Miryang Beopheung Sangwon Nori It is still performed in some areas of the province such
called heonsillang darugi includes two activities: as Sacheon (Gasan-ri, Chukdong-myeon), Jinju, Masan
hanging the newly-wed groom upside down from a (Jaseon-dong), and Tongyeong. The play was known
house beam, known as sillang darugi (Kor. 신랑다루기, under various names in the past including ogwangdae
lit. groom taming), and danja nori (Kor. 단자놀이) nori (Kor. 오광대놀이), ogwangdae noreum (Kor.
which is a test of the groom’s educational level in order 오광대놀음), ogwangdae tal noreum (Kor. 오광대탈놀음), Leper Nambang Jeokje Janggu Shaman Bukbang Heukje Janggun
(Guardian God of South) (Guardian God of North)
to evaluate his qualifications. During the heonsillang and ogwangdae tal nori (Kor. 오광대탈놀이). However, it
darugi, the sister of the groom’s paternal grandfather is currently referred to as ogwangdae.
and her husband engage in a play called heosuabi Ogwangdae was probably first created in the
nori (Kor. 허수아비놀이, lit. scarecrow play), while the village of Yukji-ri, Deokgok-myeon, Hapcheon-gun,
paternal uncle and aunt perform keunmeoseum nori under the name of Daegwangdaepae nori (Kor. 대광대패
(Kor. 큰머슴놀이, lit. senior farmhand play). There is 놀이). From there the performance spread to other
also a role-play called nongari nori (Kor. 논갈이놀이, areas changing slightly as it was adapted by the local
lit. rice paddy field plowing) in which the newly-wed communities. Unlike the current ogwangdae, which
groom is dressed up with make-up to look like an ox is performed by professional entertainers, the original
and has to pull a plow. play was a communal activity in which all villagers
The villagers usually spend the afternoon of the participated.
Great Full Moon Day playing the traditional game yut. There are several theories in regards to the Seobang Baekje Janggun Yangban Jageun Yangban (Nobleman) Jungang Hwangje Janggun
(Guardian God of West) (Nobleman) (Guardian God of Center)
The yut sticks used in this game are large and the game etymology of the name ogwangdae, all of which
is referred to as jangjak yut (Kor. 장작윷). In the evening connect to the five elements of fengshui. The original
villagers climb neighborhood hills to watch the year’s meaning of the performance by five players might best
first full moon rise. The next activity of the festival be interpreted as a “mask play with five elements.” In
consists of crossing a stone bridge. Each time a person support of this theory, in the western part of South
crosses the bridge, he or she throws a red bean into the Gyeongsang Province (the areas west of the Nakdong
stream and prays out loud, “Let my legs be an ox’s legs.” River), the name was first used to designate five acts
Another custom is known as daljip taeugi (Kor. of a mask play and later came to define mask play as
달집태우기, lit. burning the moon house) and consists of a whole. There is also an explanation that links the
burning a stack of pine twigs. The villagers believe that name of the play to obang sinjang (Kor. 오방신장, Chin. Monk and Seoul Aegi (Concubine of Nobleman) Hunter and Yeongno (Monster) Pojol (Constable)
by placing a newly-wed couple in charge of starting 五方神將, the guardian gods of five directions).

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Bapgi

Ogwangdae usually starts around nine p.m. on Bongok-dong (Tajak Madang Geori). This latter variant Korean people. During foreign invasions, residents of

1st Month
the evening of the Great Full Moon Day (the fifteenth of ogwangdae is comprised of four acts (madang): obang
Seokjeon local communities with experience in stone-throwing
Spring

석전 石戰
of the first lunar month) and lasts until midnight. sinjang madang, mundungi madang, yangban madang fights were often enlisted to help the army, contributing
Stone Fight
When the masks are taken out of the chest before the and jung yeonggam madang (Kor. 중·영감마당). In significantly to the outcome of the battle.
beginning of the play, the actors, presided over by the some cases the fourth segment was divided into two:
one disguised as a nobleman, perform a ritual prayer jung madang and yeonggam halmi madang. Seokjeon (Kor. 석전, Chin. 石戰, lit. stone fight) was a
(gosa, Kor. 고사, Chin. 告祀). Then the troupe tours the Another local variation, Masan ogwangdae, was team game in which two opposing teams threw stones
village while hoisting a flag. The procession is led by performed on the last day of the third lunar month at each other. Prior to the game the villagers divided
the character Malttugi (Kor. 말뚝이), followed by the
Yangban character (Kor. 양반, Chin. 兩班, lit. nobleman),
after the rite for the village tutelary deity, byeolsinje (Kor.
별신제, Chin. 別神祭). A small celebration of byeolsinje
into two groups and aligned themselves on either side
of a street in such a way that the teams faced each other
Songpa Dari Bapgi
송파다리밟기 松坡踏橋-
the Mudang character (Kor. 무당, Chin. 巫─, shaman), was held every three years, while every ten years it at a distance of several hundred feet. The group whose
Songpa Bridge-Walking
and the pungmulpae (Kor. 풍물패, Chin. 風物牌, lit. was commemorated on a larger scale. The ogwangdae members retreated first during the fight lost the game.
musical band). In the fishing villages of the Masan area, troupe would start preparing for the show earlier in the Seokjeon is also known as pyeonjeon (Kor. 편전, Chin.
ogwangdae developed into a spring festival and takes year by raising money from the community in order to 便戰, 邊戰, lit. team battle), seokjeon nori (Kor. 석전놀이, Songpa Dari Bapgi (Kor. 송파다리밟기, lit. Songpa
place not on the fifteenth of the first lunar month, but make the masks. The performance was usually hosted Chin. 石戰戱, lit. stone fight game), and dolpalmae bridge-tapping) is a Great Full Moon Festival (the
on the last day of the third or early in the fourth lunar at an outdoor theater in Jasan-dong. The actors danced nori (Kor. 돌팔매놀이, Chin. 石擲戱, lit. stone-throwing fifteenth of the first lunar month) custom from the
month. to the rhythm known as deotboegi (Kor. 덧뵈기) and game). It was mostly held on the evening of the Great Songpa area (currently Songpa District of Seoul). In this
Well-known regional variants of the Ogwangdae often incorporated the tunes of popular folk songs Full Moon Day (the fifteenth of the first lunar month) tradition, villagers cross the neighborhood bridge in a
plays include Gasan Ogwangdae (Kor. 가산오광대, such as jung taryeong (Kor. 중타령, Chin. -打令, lit. but in some areas it took place on the following day. procession headed by a young boy and accompanied by
Chin. 駕山五廣大), Jinju Ogwangdae (Kor. 진주오광대, monk’s mong), yak taryeong (Kor. 약타령, Chin. 藥打令, According to the “Dongguk Sesigi” (Kor. a band of musicians. The parade on the bridge always
Chin. 晋州五廣大), Masan Ogwangdae (Kor. 마산오광대, lit. song of medicine), paldo gangsan yuramga (Kor. 동국세시기, Chin. 東國歲時記, A Record of Seasonal includes music and dance performances, role-playing,
Chin. 馬山五廣大), and Tongyeong Ogwangdae (Kor. 팔도강산유람가, Chin. 八道江山遊覽歌, lit. song of journey Customs in Korea, 1849), Seoul residents who lived and prayers for a year free from disease and catastrophe.
통영오광대, Chin. 統營五廣大). around Korea), jukjang manghye (Kor. 죽장망혜, Chin. outside the city’s three gates (Namdaemun, Seodaemun Originally known as Songpa Dapgyo Nori (Kor.
In Gasan Ogwangdae (performed in the Gasan 竹杖芒鞋, lit. bamboo cane and straw shoes), sinse and Seosomun) and those of the Ahyeon area gathered 송파답교놀이, Chin. 松坡踏橋-, lit. Songpa bridge game),
area), actors used to perform the play in the home taryeong (Kor. 신세타령, Chin. 身世打令, lit. song of a together on the hill in Malli-dong. They divided into this activity was renamed Songpa Dari Bapgi when it
village on the Great Full Moon Day and then tour the hard-luck story), agi eoreuneun norae (Kor. 아기 어르는 two teams and then they lunged at each other, while was designated as Seoul Intangible Cultural Treasure
neighboring areas during the second lunar month. 노래, lit. nursery rhyme), muga (Kor. 무가, Chin. 巫歌, shouting out loud war cries and threatening each other No. 3.
Currently the actors start by performing a dance known lit. shaman song) and sangyeo norae (Kor. 상여노래, with clubs. Then they would throw rocks at each other. Bridge-walking is a common practice in most
as Deotboegichum (Kor. 덧뵈기춤) to the beat of a gong, Chin. 喪輿-, lit. song of funeral procession) into the In this game, referred to as pyeonssaum (Kor. 편싸움, parts of Korea, as part of the holiday customs of the
accompanied by an hourglass drum and another drum performance. Chin. 邊戰), the loser was the team whose members Great Full Moon Festival, and is believed to dispel
called buk. The performance is also characterized by Unlike the ogwangdae described above, fled to the periphery of the battle field. People believed misfortune and prevent leg ailments and other diseases.
a lot of joking. It consists of six acts or madang (Kor. Tongyeong Ogwangdae was originally performed not that if the team made up of the people from outside Songpa Dari Bapgi is unique among other Korean
마당): obang sinjang madang (Kor. 오방신장마당), by regular community members but by a professional the three city gates won, it would be a harbinger of bridge-walking customs and has developed into a major
yeongno madang (Kor. 영노마당), mundungi madang ogwangdae troupe. Around 1895, the performance abundant crops in the Gyeonggi region (the area around local festival because of its musical, dance and dramatic
(Kor. 문둥이마당), yangban madang (Kor. 양반마당), jung changed into one led by common villagers, and has the capital). If the other team, made up of residents of components. Folk dances and songs are dramatically
madang (Kor. 중마당), and yeonggam halmi madang continued as such until today. Currently, this mask play Ahyeon, claimed victory it would signify a great harvest performed to the music of flutes, drums and gongs by
(Kor. 영감할미마당). At the end of the play the spectators comprises dance performances, instrumental music, in the entire country. The “Dongguk Sesigi” also notes the villagers who are cast into various roles, including
join the actors in a finale dance. vocal performances, and theatrical dialogue. While that the Joseon royal government banned these stone local administrators and noblemen.
In Jinju Ogwangdae, the event originally started the dancing and musical components of the mask play fights because they resulted in many injuries and a Songpa Dari Bapgi begins with a street procession.
with the first sighting of the full moon between the incorporate many elements of traditional dance and number of deaths each year. The ban proved ineffective People are aligned in two rows according to the role in
ridges of Sujeongsan Mountain. At that precise moment tunes from southeastern Korea, the satire directed and the popular fervor continued for a long time in which each of them is cast and enter the village headed
the villagers set a stack of pine twigs on fire, called daljip at noblemen and the related dialogue are heavily spite of measures taken by the government. by a flag bearer. After touring the village, the participants
(Kor. 달집, lit. moon house) and began to dance to the influenced by sandae talnori and other folk dramas/ Not all kinds of seokjeon, however, involved who remain in two columns, dance to the gutgeori beat.
beats of big and small gongs. Once excitement filled the dances. This performance unfolds in five madang: actual fights, exhibiting great regional variations. In They perform a dance in which they alternatively form a
air and the mood was ripe, the masked actors would mundungi madang, pungjatal madang (Kor. 풍자탈마당), general, these activities helped people forget about large circle, two perpendicular rows and one horizontal
appear on the scene and begin their performance. yeongnotal madang (Kor. 영노탈마당), nongchangtal everyday troubles and strengthened the bonds between row. At this time one person is assigned to the duties of
Usually Jinju Ogwangdae took place on the sandy madang (Kor. 농창탈마당) and posutal madang (Kor. the members of a community. Seokjeon may also be najaengi (Kor. 나쟁이); this person prevents spectators
bank of the Namgang River or the rice paddy fields of 포수탈마당). seen as a custom reflecting the warring spirit of the from disturbing the performance and maintains order

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Worwori Games and Performances << Jeongwol Daeboreum << Seasonal Holidays Seasonal Holidays >> Jeongwol Daeboreum >> Games and Performances Yeongsan
Cheongcheong Soemeori Daegi

while dancing himself. The principal performers, girls dance, older ladies must watch the performance On the Great Full Moon Day the people of

1st Month
aligned in two vertical rows, dance with the young boy or assist with the preparations. Female children and Yeongsan-myeon divided into two teams: the eastern
Spring

dancer in the center. They may dance while resting adolescent girls create their own group to emulate the and western villages. Each team crafted an object which
hands on his shoulders or change places in respect to his older girls’ performance of Worwori Cheongcheong, looked like the head of an ax using house rafters and
position. When the troupe finally proceeds to the bridge and thus naturally learn this dance from a very young straw ropes. The most robust young men from each
it stills keeps its alignment in two columns headed by age. An old belief popular in the Yeongdeok area states village were chosen to fight the other team. They lunged
the young boy dancer. The procession crosses the bridge that if the girls do not dance Worwori Cheongcheong on toward their opponents with the ox head, and the team
several times and is followed by other villagers. People the first full moon of the year, there will be misfortune whose ox head hit the ground first lost.
face the east and join their hands with the rise of the and poor crop yields. This merrymaking was practiced Before the name soemeori daegi gained currency,
moon and pray, “Moon, Moon, I pray to you. I pray that continuously until the 1940s when it was banned by this activity was referred to as namuso ssaum (Kor.
we will have a good crop and be healthy this year.” After the Japanese colonial government. The custom was 나무소싸움, lit. wooden ox fight). In the old days the
praying and bowing to the moon, everyone returns to Worwori Cheongcheong revived in the 1980s and is currently continued by the villagers chopped down trees in the nearby mountains
Yeongdeok-eup, Yeongdeok-gun, Gyeongsangbuk-do,
the village square to participate in burning the daljip Photograph by Kim, Sang-hyeon Society for the Preservation of Worwori Cheongcheong, in order to make the ox heads. At that time they were
(Kor. 달집, lit. moon house, a stack of pine twigs), and composed of women of the Yeongdeok region. accompanied by a farmers’ band and started the day
enjoy the final round of dance. with a simple sacrificial rite gosa (Kor. 고사, Chin. 告祀)
towns of the area such as Pohang and Gyeongju. Today to the mountain spirits. The rafter and other wooden
the tradition is maintained only in Yeongdeok. Along structural pieces were tied together into the shape of
with the Great Full Moon Day, Worwori Cheongcheong an ox head and subsequently the head was wound with
is sometimes performed on the full moon days in the
Yeongsan Soemeori Daegi straw ropes to create a smooth surface. This helped to
Worwori Cheongcheong second, third, fourth and eighth lunar months.
When the year’s first full moon rises, girls and
영산쇠머리대기 靈山- minimize the force of the impact on the people who
were carrying the ox heads in the fight.
월월이청청 Yeongsan Wooden Bull Fight
young wives gather in the yard of a large house, walk On the morning of the day of battle, both camps
Worwori Cheongcheong Ring Dance
around in a circle hand-in-hand and sing a song with paraded through the town with a farmers’ band. After
the refrain, “Worwori Cheongcheong.” The chorus Yeongsan Soemeori Daegi (Kor. 영산쇠머리대기, this parade, representatives from each team headed to
Worwori Cheongcheong Ring Dance (Kor. 월월이청청) follows solo verses sung by a lead singer. The song starts Chin. 靈山-, lit. Yeongsan wooden bull fight) is a the homes of their leaders in a procession following a
is performed during the Great Full Moon Festival off slowly and gradually reaches a fast pace. As the Great Full Moon Festival (fifteenth of the first lunar strong man who carried the seongangdae (Kor. 서낭대,
(Jeongwol Daeboreum, the fifteenth of the first lunar dancers accelerate their pace to the increasingly rapid month) activity of Yeongsan village (Yeongsan-myeon, the village’s spirit pole). The leaders poured wine and
month) by women and girls of Nomul-ri, Yeongdeok- beat of the music, the atmosphere reaches a climax. Changnyeon-gun, South Gyeongsang Province). It is a bowed in front of the pole asking the spirits to bring
eup, Yeongdeok-gun, North Gyeongsang Province. The dance consists of walking in a circle that is kept war game involving the use of a tool known as soemeori victory to their team. At the home of the captain, the
There is evidence that this collective merrymaking the same size throughout the performance. The activity (Kor. 쇠머리, lit. ox head). In 1969 Yeongsan Soemeori ox head fighters were treated to a meal. Meanwhile,
activity during which young women hold hands and is repeated several times in large yards at different Daegi was designated as Important Intangible Cultural those villagers not participating in the ox head fight
dance and sing in a circle, used to be common in other homes in the neighborhood. While the young wives and Treasure No. 25. gathered at the village square waiting for the arrival of
the ox heads. These villagers also formed a procession
with a spirit pole carried at the front and were also
accompanied by a farmers’ band.
After the ritual in front of the spirit pole and
the meal at the captain’s home, some fifty robust men
wearing head scarves for each team arrived at the village
square. They carried the ox heads on their shoulders,
and the captain and two other leaders would climb on
top of the ox head while waiving long silver-colored
swords. Prior to battle, both camps circled the square
carrying the ox heads and were accompanied by music
played by their team’s farmers’ band. This was intended
to intimidate the opponents and the spectators cheered
loudly. Another way of discouraging the opponents was
Yeongsan Soemeori Daegi
Worwori Cheongcheong Yeongsan-myeon, Changnyeong-gun, Gyeongsangnam-do, to sing satirical songs, mocking the participants of the
Yeongdeok-eup, Yeongdeok-gun, Gyeongsangbuk-do, Photograph by Kim, Sang-hyeon Photograph by Kim, Dae-byeok
other team.

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Ipchun Ipchun << Seasonal Terms Seasonal Terms >> Ipchun >> Rite Moguhui

Seasonal Term

1st Month
Moguhui
Spring

목우희 木牛戱
Making a Wooden Ox

Ipchun 입춘 立春
Moguhui (Kor. 목우희, Chin. 木牛戱, lit. a wooden ox
Beginning of Spring
play) is a custom of making a wooden ox and praying
for an abundant harvest on the day of Ipchun (Kor. 입춘,
Ipchun (Kor. 입춘, Chin. 立春, Beginning of Spring), Chin. 立春, Beginning of Spring). Oxen were the biggest
the first of the twenty four solar terms, occurs between asset on a farm and a major source of labor power in
Daehan (Kor. 대한, Chin. 大寒, Day of Great Cold these households. Making a wooden ox not only had
Weather) and Usu (Kor. 우수, Chin. 雨水, First Rainfall Day Ipchunchuk (spring welcoming message) on a gate ritualistic meaning, but also signaled the beginning of a
Goyang-myeon, Changnyeong-gun, Gyeongsangnam-do, Wooden Ox Rite
of the Year) and falls approximately on February fourth Photograph by Hwang, Heon-man Gwandeokjeong, Samdo 2(i)-dong, Jeju-si, Jeju-do new farming season. During the ritual, farmers hit the
on the Gregorian calendar. On this day the Ecliptic rises to wooden ox with a whip, and the whipping sounds were
315° from the horizon. In the lunar calendar, Ipchun lands believed to chase away the winter cold. The custom of
on the first month of the year. Ipchun can occur twice in people posted sheets containing a message welcoming to as chuncheopja (Kor. 춘첩자, Chin. 春帖子, lit. spring making a wooden ox came to Korea from China and
some years, once in January and once in the following the spring on the gate or door of their houses. The royal slip). Other customs observed in the royal palace and was widely practiced in both the royal court and private
December. This is referred to as jaebongchun (Kor. 재봉춘, court used to select the finest congratulatory poems local communities on Ipchun included harnessing a clay households. This custom is still practiced today in some
Chin. 再逢春, lit. reoccurrence of spring). composed by a civil servant, write them on paper or wooden ox to a plow and practicing celebratory parts of Korea.
Many rites and activities related to farming are decorated with drawings of lotus, and post them in the rituals and exorcism rites. The ox figure is sometimes made with clay or
held on the day of Ipchun. In both urban and rural areas palace. These poems on lotus-motif sheets were referred There is a variety of dishes associated with Ipchun. paper instead of wood. A straw mat is hung over the
The dish known as osinban (Kor. 오신반, Chin. 五辛盤, a frame to create the torso, which also makes it possible
platter of five pungent-tasting spring greens) was served for a person to wear the figure like a costume. People
in the royal court and sesaengchae (Kor. 세생채, Chin. dressed in ox costumes frequently appear in farming
細生菜, lit. spring green dish) was customarily eaten rites held on the day of Ipchun.
in ordinary people’s homes. In Hamgyeong Province,
people ate myeongtae-sundae (Kor. 명태순대), pollack
stuffed with diced pork and cabbage.
The “Yeoryang Sesigi” (Kor. 열양세시기, Chin.
洌陽歲時記, Seasonal Festive Customs in the Capital,
1819) documented a practice in farming households
of digging out the roots of barley plants and examining
their shape in order to predict the outcome of farming
in the year ahead. If the barley root had three shoots
or more, it was believed to be an indicator of abundant
crop yields. If the root had only two shoots, the harvest
would be average and if a barley plant had only a single
root with no lateral shoots, it was considered a sign of a
poor crop yield. The weather on the day of Ipchun was
another indicator of future farming production. A clear
and windless day was considered auspicious both for
farming and for the health of household members while
snow and rain suggested an unlucky year ahead.
Many rites and customs that prayed for good
fortunes associated with this first of the twenty-four
Seasonal Terms have all vanished today. Only the
Ipchungut of Jeju (spring welcoming ritual) custom of posting of spring messages on doors is still Moguhui
Gwandeokjeong, Samdo 2(i)-dong, Jeju-si, Jeju-do Jeju-si, Jeju-do, Photograph by Jeong, Su-mi
presently observed.

88 89
Ipchunchuk Folk Beliefs << Ipchun << Seasonal Terms Other Customs > Rites Donghaean
Byeolsingut

at 45 degrees above the horizon to pass a point called Seasonal Term

1st Month
Ipchunchuk ipchunjeom (Kor. 입춘점, Chin. 立春帖). As Ipchun is
Osinchae
Spring

입춘축 立春祝 오신채 五辛菜


also the first of the twenty-four solar terms, this day is
Spring Welcoming Message Five Spring Greens
considered the true beginning of the new year. Hence,

Ipchunchuk (Kor. 입춘축, Chin. 立春祝, lit. welcoming


posting ipchunchuk had the symbolic meaning of doing
away with the bad fortunes of the previous year while Osinchae (Kor. 오신채, Chin. 五辛菜, lit. five spicy
Usu 우수 雨水
First Rainfall day of the Year
the beginning of spring) or chunchuk (Kor. 춘축, simultaneously ushering in a new year. The messages vegetables) is a platter of five kinds of spicy, pungent
Chin. 春祝, lit. spring welcoming) are verses written posted in the royal palace of the Joseon period (1392- spring green vegetables. It was customarily served on
to celebrate the arrival of spring on the day of Ipchun 1910) were referred to as chuncheopja and contained the day of Ipchun (Kor. 입춘, Chin. 立春, Beginning of The second of the twenty-four solar terms, Usu (Kor.
(Kor. 입춘, Chin. 立春, Beginning of Spring). Ipchun verses written for this occasion by government officials. Spring), and so this dish is also called ipchunchae (Kor. 우수, Chin. 雨水, lit. rain water) happens 15 days after
is the gateway to spring, and in the past Koreans Upper-class families often imitated the custom of the 입춘채, Chin. 立春菜, lit. Ipchun vegetables). Other Ipchun (Kor. 입춘, Chin. 立春, Beginning of Spring) and
customarily wrote verses expressing their wishes and royal court by by posting ancient poetry classics or names for this spring delicacy include jinsanchae is followed by Gyeongchip (Kor. 경칩, Chin, 驚蟄, Day of
concerns for the season and year ahead. Ipchunchuk newly-composed poems in praise of spring in their (Kor. 진산채, Chin. 進山菜), ohunchae (Kor. 오훈채, Awakening from Hybernation). Usu occurs on February
were posted on the gate, doorposts, or pillars of one’s houses. Some families had their ipchunchuk written Chin. 五葷菜), and osinban (Kor. 오신반, Chin. 五辛盤). nineteenth or twentieth on the Gregorian calendar
house. This meaning is reflected in other names for by renowned calligraphers and attached the notes to Prepared with the first available greens of the year, the when the Ecliptic rises at a 33° angle.
spring welcoming messages such as ipchuncheop (Kor. the pillars outside the house gate. The tradition is still dish was believed to refresh the palate and stimulate the Usu falls usually within the first month of the year
입춘첩, Chin. 立春帖), chuncheop (Kor. 춘첩, Chin. 春帖), maintained in a simplified form in some households appetite after a long winter. Fresh greens are also rich in on the lunar calendar, which is also the first month of
chuncheopja (Kor 춘첩자, Chin. 春帖子), ipchunbang in modern Korea. People check the time of Ipchun vitamin C, which could not be provided by the winter spring. The literal meaning of the name of this solar
(Kor. 입춘방, Chin. 立春榜),” chunbang (Kor. 춘방, Chin. in the seasonal almanacs and display the ipchunchuk staples and was thus particularly needed in spring. term, “rain water”, refers to the seasonal transition when
春榜), muncheop (Kor. 문첩, Chin. 門帖), chullyeon (Kor. with standard phrases like “Ipchun daegil geonyang Osinchae was sometimes served by arranging the the warmer temperature of early spring melts snow into
춘련, Chin. 春聯), daeryeon (Kor. 대련, Chin. 對聯), or dagyeong (Kor. 입춘대길 건양다경, Chin. 立春大吉 vegetables according to color. Yellow vegetables were rain. Although the weather is still frigid, early signs of
mundae (Kor. 문대, Chin. 門對). 建陽多慶, lit. the new spring shall bring great luck, vigor placed at the center, surrounded by green, white, red spring are already visible, as attested to by an old saying,
Ipchun occurs at a time when the Ecliptic rises and good fortune)” on the doors or inside their houses. and black vegetables. The dish arranged in this way was “The Daedong River thaws on Usu and Gyeongchip.”
often offered as a gift from the king to his court. In this The ancient Chinese divided the fifteen days
case, the dish had political symbolism: vegetables of following Usu into three five-day periods, associating
different colors stood for different political factions at them with various seasonal activities or phenomena.
court and the gesture of mixing the vegetables suggested The first five days were a period during which otters
the importance of political unity with the king in the were supposed to begin hunting for fish. The next five-
center. Osinchae was also a customary Ipchun food in day period was characterized by the northward flight of
the homes of the common people. wild geese. The last five days were associated with the
The five colors of vegetables in this dish each flourishing of plants and flowers.
corresponded to a Confucian value; blue, red, yellow,
white, and black stood for in (Kor. 인, Chin. 仁, lit.
benevolence), ye (Kor. 예, Chin. 禮, lit. propriety),
sin (Kor. 신, Chin. 信, lit. loyalty), ui (Kor. 의, Chin.
義, lit. justice), and ji (Kor. 지, Chin. 智, lit. wisdom), Other Customs
respectively. There also existed a correlation with body
organs. Blue, red, yellow, white, and black were each
related to the liver, heart, spleen, lungs, and kidneys.
Consuming osinchae on Ipchun was believed to
equip one with these five virtues and bring health by
Donghaean Byeolsingut
동해안별신굿 東海岸別神-
promoting equilibrium and harmony among the body
Village Ritual of Eastern Coastal Region
organs. In rural households that could not afford the
ingredients for osinchae, people sometimes ate scallion
stems and dipped them in chili paste. Donghaean Byeolsingut (Kor. 동해안별신굿, Chin.
東海岸別神-) is a large-scale village ritual held in coastal
Writing Ipchunchuk Ipchunchuk on a gate
Goyang-myeon, Changnyeong-gun, Gyeongsangnam-do, Goyang-myeon, Changnyeong-gun, Gyeongsangnam-do, communities of eastern Korea. Byeolsingut (Kor. 별신굿,
Photograph by Hwang, Heon-man Photograph by Hwang, Heon-man
Chin. 別神-, village ritual) in this area are referred to

90 91
Donghaean Rites << Other Customs Other Customs >> Rites Dongje
Byeolsingut

Donghaean Byeolsingut The officiants of a dongje are selected at a meeting

1st Month
Dongje of village dignitaries or all members of the community,
Spring

동제 洞祭
convened shortly after Lunar New Year’s Day. The
Village Tutelary Festival
participants of the meeting also discuss the budget for
the ritual and other related issues. They may decide on
Dongje (Kor. 동제, Chin. 洞祭) is a ceremony held for the date of the ritual as well, if the village’s dongje is held
the village’s guardian god during which villagers pray on different dates each year. Some communities also
for the peace, safety and prosperity of the community. select musicians. All staff involved in the preparations
The tradition of such village rituals is particularly strong and observations of the rite are considered officiants,
in the southwestern part of the Korean peninsula. which include a hwaju (Kor. 화주, Chin. 化主) who
Dongje is also known as dangje (Kor. 당제, Chin. prepares sacrificial offerings, a heongwan (Kor. 헌관,
堂祭), dangsanje (Kor. 당산제, Chin. 堂山祭), danggosa Chin. 獻官) who presents the goblet of wine to the altar,
(Kor. 당고사, Chin. 堂告祀) or dangmaje (Kor. 당마제); a chukkwan (Kor. 축관, Chin. 祝官) who reads aloud a
these terms are used in the western coastal towns sacred message, and a jipsa (Kor. 집사, Chin. 執事) who
and across Jeolla and Gyeongsang Provinces. Dongje is in charge of running errands and responsible for
is generally observed after midnight of Jeongwol general secretarial duties. The main requirement for
Daeboreum (Kor. 정월대보름, Great Full Moon Festival), most of the officiants is not being “unclean,” but this
Rite for Household Guardian God Kkonnoraegut (ritual of dancing with flowers)
although in some areas it is held in the beginning of criterion is most strictly enforced when selecting the
Nomul-dong, Yeongdeok-gun, Gyeongsangbuk-do, Nomul-dong, Yeongdeok-gun, Gyeongsangbuk-do, the first lunar month or on the full moon day in the hwaju. To qualify as a hwaju, the candidate must have
Photograph by Jang, Ju-geun Photograph by Jang, Ju-geun
tenth lunar month. The custom is closely linked to the no recent history of certain disqualifying events in his
symbolism of abundance and fecundity associated with immediate and extended families. Disqualifying events
the moon. The first full moon of the year in traditional include a recent death of a family member, pregnancy of
as belsin (Kor. 벨신), belsun (Kor. 벨순), byeolson (Kor. golmaegidae, Kor. 골매기대) in which the golmaegi may society was attributed the highest level of vital energy. a member of the household, consumption of dog meat
별손), baesaengi (Kor. 배생이) or baetseon (Kor. 뱃선). A reside. Villagers led by shamans and officiants, carry Dongje may be postponed, when a community is hit during the first lunar month, the candidate’s wife having
hereditary shaman (from a multi-generational family the golmaegidae to the “grandfather shrine” to welcome by unfortunate events such as the death of one of its her menstruation around the time of the ritual, or the
of shamans) presides over this ritual which constitutes golmaegi. They then bring the golmaegidae down and members. existence of young children or old maids in the family.
a form of prayer for an easier livelihood. In farming read the god’s wish or message. Afterwards the shamans There are four main types of dongje: memorial In addition, the candidate has to meet the criteria of
communities, this ritual symbolizes the wishes for better and villagers proceed to the “grandmother shrine” service, community celebration, shamanic ritual vigor and dignity.
crop yields, and in fishing communities, a larger catch located near the sea. They invoke the god residing in and a combination of these two or three types. The Those who are selected as officiants perform
of fish. Byeolsingut can also take place in marketplaces; this shrine and escort her to the site of the byeolsingut. combined or hybrid type is the most popular variation procedures of purification by hanging geumjul (Kor.
in such cases it is called nanjanggut (Kor. 난장굿) and Next, the shamans and representatives of the village of the custom. Another widespread type, the memorial 금줄, Chin. 禁-, lit. taboo rope) outside their house gates
is supposed to help business thrive. In general, any hold a worship service in tribute to the three gods, service, is similar to a Confucian rite. In the community and abstaining from actions that are considered taboo
byeolsingut involves setting up a special market (nanjang, seonghwangjisin (Kor. 성황지신, Chin. 城隍之神), hutojisin celebration-style dongje, common in the western until the day of the ritual. In some cases, the entire
Kor. 난장), and a rite for this temporary market is (Kor. 후토지신, Chin. 後土之神), and donghaejisin (Kor. coastal regions, farmers’ bands play a leading role. The community follows those procedures. The period of
incorporated as part of the big ritual. Depending on the 동해지신, Chin. 東海之神). The actual shamanistic ritual shamanistic-style dongje is presided over by a shaman purification in the past lasted between four and fifteen
village, byeolsingut may be performed every year, once begins at the conclusion of this worship service and lasts and is characteristic of the southern coastal regions and days, but currently it is becoming shorter and the
every three years, or once in ten years. The venue of the for two days. In the subsequent dramatic rite known as islands. related requirements have eased significantly. Geumjul
ritual and the month in which it is held are fixed, but the georigut (Kor. 거리굿), all sacrificial food is cleared from Hybrid-style dongje can be held at a village altar (a are hung not only outside the officiants’ homes, but
exact date of the ceremony is decided upon each time the altar and a male shaman acts as if he were feeding table for sacrifices, usually temporarily placed in front of also at the entrance point of the village, outside the
through a consultation with an almanac or a fortune- miscellaneous spirits. Three days after the byeolsingut, a totemic tree) or in a shrine. Rituals in the shrines are village shrine, and at dangsan (Kor. 당산, Chin. 堂山, the
teller choosing a day that is considered auspicious. villagers and presiding officiants gather again in the most widely observed in coastal areas and the islands. mountain where the village’s guardian deity is believed
Byeolsingut starts with the purification of the grandfather shrine to hold another worship service In some villages, part of the ritual takes place in front of to reside). At times, a layer of geumto (Kor. 금토, Chin.
site of the rite, usually near the sea, and then with the called gosa (Kor. 고사, Chin. 告祀). an outdoor totemic structure such as a jangseung (Kor. 禁土, purification soil) is put at these places. Both
invocation of the gods. These two steps are known The functions of the byeolsingut are to 장승, village guardian post), ipseok (Kor. 입석, Chin. geumjul and geumto function as a signal to thwart the
as bujeonggut (Kor. 부정굿) and cheonjwagut (Kor. demonstrate the shamanistic community’s faith, give 立石, menhir) or sotdae (Kor. 솟대, sacred pole). In these approach of those who are considered impure, such as
청좌굿), and are followed by the reception of golmaegi a boost to the local economy through the temporary cases, the village tutelary deity is believed to reside in mourners, menstruating women, pregnant women, and
(Kor. 골매기, lit. village guardian deity). Daenaerim market places, and provide an outlet to local artistic more than one abode or totemic structures are thought people suffering from illness. Pregnant women who
(Kor. 대내림) is the lowering of the pole (known as culture through dance and dramatic performances. to represent different parts of his body. are due during this period often travel to a neighboring

92 93
Dongje Rites << Other Customs Other Customs >> Rites Eunsan
Byeolsinje

village to deliver the baby. In the case of the hwaju, the through the night until daybreak. The outcome of the tug-of-war juldarigi played southwestern part of Korea between BCE 18 and CE

1st Month
officiant must abide by the rule of washing his hands The proceedings of a memorial service-type after the dongje rite is interpreted as an indicator of the 660. Eunsan Byeolsinje is a sacrificial rite that is held to
Spring

and feet after urinating and bathing in cold water dongje closely resemble those of any Confucian rite and harvest in the coming fall. The ropes used for the game comfort the spirits of these two patriotic leaders, chase
after defecating. For this reason some people selected consist of soji (Kor. 소지, Chin. 燒紙, burning the sheet are burned after the conclusion of the contest and their away the demon of ill health, and bring peace to the
as hwaju prefer fasting until the day of the ritual. containing wishes expressed by villagers or a sacred ashes are scattered over the fields expressing a desire village. The rite, therefore, is based in the folk tradition
Additional constraints imposed on the hwaju continue text), heonsik (Kor. 헌식, Chin. 獻食, offering of sacrificial for abundant crops. In some villages, the ropes are kept of village tutelary deity worship but also related to
even after the rite, such as the careful selection of places food), and eumbok (Kor. 음복, Chin. 飮福, consumption and used for a custom known as “dressing dangsan,” military patriotism.
to visit and abstenance from consuming dog meat for a of sacrificial food at the end of the memorial service). in which members of the community cover a village On the eve of the main part of the ritual, the
period of six months to one year. In the morning of the following day, villagers gather guardian tree or stone by winding the ropes around worshippers put up a jindae (Kor. 진대, lit. godly pole)
Although the types of sacrificial offerings vary again to share the sacrificial food from the ceremony, them. This act also expresses hopes for good crop yields. at the house of the ritual’s chief officiant, where it stands
depending on the village, they are generally similar tally the expenses of the preparation of the ritual and In most parts of Korea, village tutelary rituals are held throughout the festival period. This practice of erecting
to the food offered during a memorial service. The wages, and discuss other general community affairs. At in more than one location in a village. Such rites are a pole during the festival period is a distinctive feature
expenses of the ritual are covered either by revenue the conclusion of the meeting, villagers may relax by culturally eclectic, combining Confucian-style rites with of the Eunsan Byeolsinje and cannot be found in other
generated from jedap (Kor. 제답 , Chin. 祭畓 , rice paddies singing and dancing to music played by a farmers’ band folk belief and shamanistic practices. village tutelary deity worship rites. Another important
cultivated collectively for the purpose of procuring costs or engage in a round of tug-of-war. In some villages, the part of the ritual preparations called kkotbatgi (Kor.
of ancestor worship services) or with money obtained meeting is followed by observing an earth god ritual, 꽃받기, lit. reception of flowers) also takes place on the
through fund-raising activities such as hogujeon (Kor. jisin-bapgi (Kor. 지신밟기, lit. treading the earth god), in eve of the main ritual and consists of carrying paper
호구전, Chin. 戶口錢) or ingujeon (Kor. 인구전, Chin. each house of the community. flowers to the shrine. The paper flowers are made in a
人口錢). In hogujeon all households have to contribute
approximately the same amount of money while in
Community celebration-type dongje starts
with a rite called deul dangsangut (Kor. 들당산굿). The
Eunsan Byeolsinje house which has been designated as “clean” of impurities
a month or so prior to the ritual. The actual ritual
은산별신제 恩山別神祭
ingujeon the amount sacrificial offering is includes three parts and lasts for three consequtive days:
Rite for the Tutelary Spirit of Eunsan
collected is based on the made at the beginning of bonje (Kor. 본제, Chin. 本祭), or the main ceremony,
number of people in the this rite or in the part of starts on the evening of the first day after the sacrificial
household. Nowadays, the rite when the village Important Intangible Cultural Property No. 9, Eunsan offerings have been arranged on the altar; sangdanggut
donations from people god is invoked. This is Byeolsinje (Kor. 은산별신제, Chin. 恩山別神祭) is a (Kor. 상당굿, Chin. 上堂-, lit. upper shrine ceremony)
who were born but no followed by a rite called ceremony that pays homage to the tutelary spirit of is held the next morning; and hadanggut (Kor. 하당굿,
longer reside in a village maegugut (Kor. 매구굿), Eunsan, a village located in Eunsan-myeon, Buyeo-gun, Chin. 下堂-, lit. lower shrine ceremony) is performed the
account for a significant intended to chase away South Chungcheong Province. The event combines next day at dangsu (Kor. 당수, Chin. 堂樹), the several
share of these funds. evil or miscellaneous elements of Confucian and shamanistic rites with forms hundred-years old tutelary tree of the village.
Ingredients for food and low-ranking spirits of folk entertainment and takes place in the first or The officiants of the ritual are required to
other offerings to be from the shrine. Finally, second lunar month once every three years. clean their bodies and minds preparing offerings
sacrified during dongje another rite called nal The Eunsan area played a central role in the and performing their ritual duites. Another unique
are purchased on the dangsangut (Kor. 날당산굿) marketization and commercialization of agriculture feature, and the highlight of the Eunsan Byeolsinje, is
market day that is closest is performed to wish during the late Joseon period (1392-1910). At that the performance of godu baekbae (Kor. 고두백배, Chin.
to the date of the ritual. farewell to the guardian time, Eunsan was a rich farming community with 叩頭百拜, lit. one hundred deep bows) which takes
Bargaining is strictly god. bases of operation for bobusang (Kor. 보부상, Chin. place to musical accompaniment. Godu, or kowtow in
prohibited. In the shamanistic- 褓負商), or pack and back peddlers. The people’s desire Chinese, refers to an act of prostration expressing one’s
The village tutelary type dongje, a Confucian- for economic prosperity and agricultural development utmost respect to a god or a person such as a king. To
ritual is most often style rite of offering led to the establishment of an annual rite participated perform it, a person kneels down and bows deeply until
observed at night, but sacrifices is followed in by all of the members of the community. The event his forehead touches the ground three times. He then
some communities by yeoldugeorigut (Kor. has since become a spiritual base for local farmers and stands up. This one action is considered to be three
commemorate it during 열두거리굿 , lit. twelve- merchants. During the rite, the participants ask the bows; in order to complete one hundred bows, the
the day or at dawn. The segment rite), presided village’s tutelary deities to bring good fortune, expel evil worshippers repeat this act thirty-three times and then
length of the ceremony over by a shaman forces and appease vengeful spirits. add one more bow. Godu baekbae may have often been
depends on the number and accompanied by Eunsan-ri’s village tutelary shrine contains a part of religious rituals in the past, but only the Eunsan
of dangsan and the type musicians. In many cases, portraits of General Boksin and Great Priest Tojin, Byeolsinje currently maintains this practice. When the
Dongje
of rite. It may last two Hahoe Village, Hahoe-ri, Pungcheon-myeon, Andong, the event lasts two or three two important historical figures who struggled to save god descends in the sadanggut part of the ritual, the
Photograph by Hwang, Heon-man days. Baekje, one of the three kingdoms that existed in the participating heads of the households perform soji (Kor.
to three hours or go on

94 95
Eunsan Rites << Other Customs Other Customs >> Rites Eunsan
Byeolsinje Byeolsinje

Eunsan Byeolsinje Eunsan-myeon, Buyeo-gun, Chungcheongnam-do, Photographs by Kim, Dae-byeok

1st Month
Spring

3. Preparing Offerings

9. Arranging Offerings 10. Offering Boiled Pig and Chicken

1. Making Jangseung (Village Guardian Posts) 2. Flag for Eunsan Byeolsinje 4. preparing liqour

11. Rite for the Tutelary God 12. Upper shrine ceremony at Tutelary Shrine 13. Receiving the Sprit Through a Tree

6. Cutting jindae (godly pole)

5. Making flowers 7. kkotbaji (reception of flowers) 8. Offering Procession 14. Lower shrine ceremony 15. Officiant’s Rite for the Mountain God 16. Rite for Jangseung (Village Guardian Posts)

96 97
Namhaean Rites << Other Customs Other Customs >> Rites Seohaean
Byeolsingut Baeyeonsingut
and Daedonggut

소지, Chin. 燒紙) , or burning of the prayer sheets. They Namhaean Byeolsingut

1st Month
follow the directions of the chief officiant and pray for
Seohaean Baeyeonsingut
Spring

peace in the community and the happiness of each of


its members; clearly the ritual is intended to achieve a
and Daedonggut
서해안 배연신굿 및 대동굿
greater unity of the community. After all proceedings of
Fishing Rituals of Western Coastal Region
the Eunsan Byeolsinje are over, paper flowers that have
been offered on the altar are shared among the ritual’s
participants and those who donated funds for the ritual. Seohaean Baeyeonsingut (Kor. 서해안 배연신굿) and
The flowers are kept at home carefully, in the belief that Daedonggut (Kor. 대동굿) are ceremonies held with
they help repel evil and bring peace to the house. the purpose of praying for an abundant catch in places
along the west coast, such as Ongjin and Yeongpyeong
Island. Baeyeonsingut, also known as baetgut (Kor. 뱃굿,
lit. boat ritual), is initiated by individual ship-owners
while daedonggut is a village festival organized for the
Namhaean Byeolsingut entire community. Unlike fishing rites of the southern
parts of Korea, which are presided over by a hereditary
남해안별신굿 南海岸別神-
shaman, the officiants of the western coastal rituals
Village Ritual of Southern Coastal Region
are gangsinmu (Kor. 강신무, Chin. 降神巫), or shamans
Susan-ri, Dongbu-myeon, Geoje-si, Gyeongsangnam-do, Susan-ri, Dongbu-myeon, Geoje-si, Gyeongsangnam-do, possessed by the spirits. Baeyeonsingut and daedonggut
Namhaean Byeolsingut (Kor. 남해안별신굿, Chin. Photograph by the National Research Institute of Cultural Heritage Photograph by Kim, Yeong-han are characterized by colorful costumes, a variety of
南海岸別神-, Village Ritual of Southern Coastal Region) elaborate dances, a striking shamanistic trance, and
is a village ritual characteristic of the southern coastal humoristic dramatized elements.
towns and island communities such as Tongyeong byeolsingut and is also meant to notify the village’s god village and the shoreline, known as moksindang (Kor. In baeyeonsingut a boatowner initiates the
and Geoje Island. These rituals, expressing hopes for that a shaman has arrived and is going to perform the 목신당). ritual and bears all the costs and responsibilities of
the peace and safety of the village community and ritual. Next, the shamans and musicians head towards Namhaean Byeolsingut is famous for its rich the ritual. The crew of the ship helps him with the
a bountiful catch by fishermen, are performed on a the designated venue for the rite (usually the village musical component, said to have been its distinctive preparation for the ritual. Two or three days prior to
grand scale at the beginning of the first lunar month. congregation house) and exchange greetings with the feature since early times. Musical instruments used in baeyeonsingut, the officiating shaman and boatowner
Depending on the village, the ritual may be held once village representatives. They discuss compensation this type of ritual include the piri (Kor. 피리, small reed coordinate related activities. The shaman makes floral
a year or once every two or three years. Namhaean for the event (wages for the shaman troupe) and once flute), jeotdae (Kor. 젓대, flute), haegeum (Kor. 해금, ornaments to decorate the fishing boat, such as seorihwa
Byeolsingut has been designated as Important Intangible agreed, the actual ritual starts. Chin. 奚琴, two stringed zither), hojeok (Kor. 호적, Chin. (Kor. 서리화) and bongjuk (Kor. 봉죽), and prepares
Cultural Property No. 82-D in the category of “fishing Namhaean Byeolsingut is a ritual with multiple 胡笛, conical double-reed oboe), janggu (Kor. 장구, ritualistic instruments for the ceremony. At this time
rites.” This rite is presided over by a shaman from a segments, performed in a designated order. On the first Chin. 杖鼓, hourglass drum), jing (Kor. 징, gongs), and the shipowner undertakes a series of purification acts
multi-generation family of shamans or a musician day of the ritual, following deulmaji are moksindanggut buk (Kor. 북, drums). One important characteristic of such as bathing in seawater and sleeping onboard his
belonging to such family. Hereditary shamanistic (Kor. 목신당굿) and gut jangmodaek bujeonggut (Kor. Namhaean Byeolsingut is that it begins and ends with boat. A banner known as janggungi (Kor. 장군기) is
priesthood is a phenomenon widely observed in 굿장모댁 부정굿). Starting on the morning of the a flute solo performance of cheongsinak and songsinak hoisted outside the gate of the boatowner’s house with
southern Korea. second day, the shaman and his troupe proceed with (Kor. 송신악, Chin. 送神樂, lit. farewell music to the god). pine branches hung on the gate and at the ends of the
When a daemo shaman (Kor. 대모, lit. head irwolmajigut (Kor. 일월맞이굿), golmaegigut (Kor. These tunes are intended to invoke and bid farewell to roof ’s eaves. The rite occurs on the deck of the boat
shaman) receives a request from a village to perform a 골매기굿), yongwanggut (Kor. 용왕굿), bujeonggut the village god. The costumes worn by officiants are also against the backdrop of the maji (Kor. 마지, lit. painting
byeolsingut, he travels to the village, accompanied by a (Kor. 부정굿), gamanggut (Kor. 가망굿), jeseokgut (Kor. noteworthy. The shaman dons a jacket made by attaching of shamanistic god) and an altar filled with sacrificial
team of musicians and jomu (Kor. 조무, Chin. 助巫, lit. 제석굿), seonanggut (Kor. 서낭굿), daejabigut (Kor. multicolor sleeves to a long, antique-style military vest gifts. The boat is decorated with brilliantly-colored flags
assistant shamans). They usually arrive at the village 대잡이굿), keungut (Kor. 큰굿, comprising of sevent (referred to as a kwaeja (Kor. 쾌자) by the locals). This such as hoseonanggi (Kor. 호서낭기), the flag of General
in the afternoon on the ritual day and first observe the segments: songut 손굿, sonnim puri 손님풀이, gogeum costume is similar in appearance to the clothes worn Im Gyeong-eop and other maritime banners.
custom called deulmaji (Kor. 들맞이). Deulmaji consists yeokdae 고금역대, hwangcheon mundap 황천문답, by shamans in the western coastal region during the Daedonggut is a characteristic of the Haeju and
of touring the town through its oldest streets, while yeoltu chungmun 열두축문, hwansaeng tanil 환생탄일 rite known as Widowondanggut (Kor. 위도원당굿). The Ongjin areas on the west coast. As it is a community rite,
playing a tune known as cheongsinak (Kor. 청신악, Chin. and siwang tanil 시왕탄일), daesin puri (Kor. 대신풀이), ornate head dress in Namhaean Byeolsingut, however, is the officiants are selected at a village meeting, the costs
請神樂, lit. music to invoke the god) on the daegeum gununggut (Kor. 군웅굿) and georigut (Kor. 거리굿, reminiscent of the head gear worn by shamans during are shared by all members, and everyone is responsible
(Kor. 대금, Chin. 大笒, large bamboo flute). This also known as siseokgut 시석굿). The venue for the the fishing rites in eastern coastal areas. for a portion of the preparation, organization and
procession announces to the villagers the beginning of moksindanggut segment is the mid-point between the actual proceedings of the ritual. The ritual takes place

98 99
Ohaengjeom Rites << Other Customs Other Customs >> Rites Tojeong Bigyeol

in three different venues across the village. First, the three calamities), the second, nuulsamjae (Kor. 누울삼재,

1st Month
ceremony known as danggut (Kor. 당굿) is held on
Ohaengjeom Samjae Magi lit. middle of calamities), and the third, nalsamjae
Spring

오행점 五行占 삼재막이 三災-


the village’s guardian mountain, and then segyeonggut (Kor. 날삼재, exiting the three calamities). The first
Five-Element Divination Prevention of Three Calamities
(Kor. 세경굿) is performed inside the village. Finally, the year in this three-year cycle is supposed to be the most
ceremony called gangbyeon yongsingut (Kor. 강변용신굿) unfortunate. However, the three-year calamity cycle
is organized at the seashore. The venue for the danggut Ohaengjeom (Kor. 오행점, Chin. 五行占, lit. five-element Samjae (Kor. 삼재, Chin. 三災, lit. three calamities) does not necessarily bring only disaster. Lucky events
part of the ritual is usually a building with a gambrel divination) is a divinatory practice in which the fortune refers to misfortunes such as swelling, anger-induced can also occur and, in such cases, the cycle is referred to
or hipped-and-gabled roof, near a dangsup (Kor. 당숲, for the upcoming year is interpreted based on the ailments, stroke and paralysis, believed to be caused by as boksamjae (Kor. 복삼재, Chin. 福三災, lit. luck of the
a forest where the village guardian deity is believed to five elements of fengshui – wood, fire, earth, metal the three elements of water, fire, and wind. Samjae magi three calamities).
reside) and at the highest point of a hill near the sea. and water. According to the “Dongguk Sesigi” (Kor. (Kor. 삼재막이, Chin. 三災-) means possessing the Samjae magi is usually performed shortly after
During the village meeting on the third of the first 동국세시기, Chin. 東國歲時記, A Record of Seasonal amulets or performing other ritualistic acts to prevent Lunar New Year’s Day, on the fourteenth of the first
lunar month, local dignitaries and boat owners decide Customs in Korea, 1849), this five-element divination those misfortunes. These rituals usually take place at the lunar month, or on the day of Ipchun (Kor. 입춘, Chin.
together on an auspicious date to host the ritual and was performed annually as part of the New Year’s Day beginning of the lunar year. Samjae is believed to occur 立春, Beginning of Spring). People visit a shaman and
select the officiant and ceremonial assistants. The village customs. The practice has been been deeply-rooted in over a three-year period, and follows calculations based engage in the exorcism rite known as samjaemagi-
may invite a different shaman each year, a choice often the everyday culture of the Korean people. on the twelve zodiac signs. The first of the three years gut (Kor. 삼재막이굿). Alternatively, they may visit
based on the recommendation of the boat owners. To perform ohaengjeom, a date tree branch is known as deulsamjae (Kor. 들삼재, lit. entering the a Buddhist temple to recite a script known as the
growing eastward is cut and divided into five short “Samjaegyeong” (Kor. 삼재경, Chin. 三災經, Three
sticks, each measuring two to three centimeters in Calamity Script). In either case, they return home with
length. The sticks are then split in the middle, and an amulet sheet. In the past, another popular samjae
one of the five characters for wood, fire, earth, metal magi practice consisted of burning the undergarments
and water is inscribed on the inner part of each stick. of a person who was struck by the three calamity
Five coins are sometimes used instead of date branch curse. In the southeastern regions, people used to
sticks, and the characters are written on the back sides make a scarecrow stuffed with some money and
of the coins. The sticks or coins are then held in both a note containing the name and birth date of the
hands cupped together, and shaken while one says, cursed person and throw it onto the street. There was
“The message of the heaven shall reach the earth. Have also a custom of placing a piece of garment or a nail
mercy and let your will be known. A certain [name belonging to the cursed person inside a cod fish or a
of the person whose fortune is being read], born on scarecrow and burning it or burying it in the soil.
[birth date of that person], present here, wishes to know
Samjae Magi
his [her] fortune for this year. I pray to the almighty Chari 1(il)-ri, Inji-myeon, Seosan-si, Chungcheongnam-do
heaven to grant the wish and enlighten us on what
lies ahead.” After the spell is repeated three times, the
five sticks or coins are cast into the air. The results are
then interpreted based on the position in which the
Tojeong Bigyeol 토정비결 土亭秘訣
Secret Divinatory Art of Tojeong
sticks or coins land. There can be a total of thirty-one
combinations of six types. The combinations are read as
trigrams by applying the principle of mutual harmony Tojeong bigyeol (Kor. 토정비결, Chin. 土亭秘訣, Secret
and exclusion among the five elements. The first trigram Divinatory Art of Tojeong) is a popular New Year’s
is referred to as sanggwae (Kor. 상괘, Chin. 上卦, lit. top fortune-telling practice performed by using the book of
trigram), the second as junggwae (Kor. 중괘, Chin. 中卦, the same title. “Tojeong Bigyeol” was written by Yi Ji-
lit. middle trigram), and the third as hagwae (Kor. 하괘, ham (1517-1578), a scholar of the mid-Joseon period,
Chin. 下卦, lit. bottom trigram). who is also known under his penname, Tojeong. The
book describes the fortune of a person in each of the
twelve months of the year, based on his or her day,
month and year of birth using the sexagenary cycle.
The “Dongguk Sesigi” (Kor. 동국세시기, Chin.
Seohaean Baeyeonsingut and Daedonggut Samjae prevention amulet sheet 東國歲時記, A Record of Seasonal Customs in Korea,
photograph by the Cultural Heritage Administration of Korea Anonymous, 20th century, 46×59cm
1849) documented the ohaengjeom (Kor. 오행점, Chin.

100 101
Golpae Games and Performances << Other Customs Other Customs >> Games and Performances Neolttwigi

popularity among the masses, in comparison to simpler high speed, frequent turnabouts, and very high scoring

1st Month
Golpae card games. potential has made this game the most popular hwatu
Spring

골패 骨牌
game in contemporary Korea. Solitary games, usually
Korean Dominoes
for fortune-telling, are also played with hwatu cards.

Golpae (Kor. 골패, Chin. 骨牌, Korean dominoes) is


a traditional game played with rectangular blocks with
dots of different shapes and numbers on their face.
Hwatu 화투 花鬪
Flower Card Game
Golpae is also known as gangpae (Kor. 강패, Chin. 江牌),
apae (Kor. 아패, Chin. 牙牌) or hopae (Kor. 호패, Chin.
Neolttwigi 널뛰기 踏板
Korean Seesaw
號牌). Golpae blocks that are made from animal bone are Hwatu (Kor. 화투, Chin. 花鬪, lit. flower fight) is a
Tojeong Bigyeol called minpae (Kor. 민패), and those made from white game played with a deck of forty-eight cards comprising
Andong-ri, Eumbong-myeon, Asan-si, Chungcheongnam-do,
Photograph by Sim, Hwan-geun bone and black bamboo are referred to as samopae (Kor. twelve sets of four cards, each set representing one of Neolttwigi (Kor. 널뛰기, lit. jumping on a board) refers
사모패, Chin. 紗帽牌). In order to make golpae blocks, the twelve months of the year. Each card has images to seesawing, a traditional entertainment practiced
pieces of ox or deer bone the size of a knuckle are cut of flowers or plants associated with the corresponding mainly by women during the Lunar New Year season.
五行占, lit. five-element divination) as the prevailing and attached to wood pieces of the same dimension. month on its face. Pine trees are the motif of the A large rectangular board is supported in its middle by
method for New Year’s fortune-telling but it does not The bone surface is then carved to create round dots January cards; plum flowers, February; cherry blossoms, a round hay bundle and two players take turns pushing
mention the tojeong bigyeol. This omission indicates that of three different sizes, which are then painted red and March; black bush clovers, April; orchids, June; hard on their end of the board with their feet in order to
tojeong bigyeol must have gained currency after the time black (or sometimes blue). peonies, July; red bush clovers, July; full moon, August; make the other end spring up. Neolttwigi is also called
of writing the “Dongguk Sesigi”, i.e. after the middle of A complete set of golpae consists of thirty-two chrysanthemums, September; maple trees, October; dappan (Kor. 답판, Chin. 踏板), dopan (Kor. 도판, Chin.
the 19th century. blocks bearing a total of 227 dots. Each of these blocks paulownia trees, November; and rain, December. Each 跳板), chopanhui (Kor. 초판희, Chin. 超板戱) or panmu
To read one’s fortune for the entire year, one must has a name, according to the number of dots on their set of four cards contains one card with a ten-point (Kor. 판무, Chin. 板舞). It is played as a game with a
create a three digit number by combining the sanggwae surface. Some of the blocks are single pieces while value, one with a five-point value, and two with a single- winner and loser. The one who first loses her balance
(Kor. 상괘, Chin. 上卦, lit. top trigram), junggwae (Kor. others have an identical pair. Aside from being used for point value. and falls off the board is declared the loser. Although
중괘, Chin. 中卦, lit. middle trigram), and hagwae (Kor. games and gambling, golpae in the past were also used Games played with hwatu cards include minhwatu mostly played during the Lunar New Year’s holidays,
하괘, Chin. 下卦, lit. bottom trigram), which respectively as a means for fortune-telling. One would align the (Kor. 민화투 ), go-stop (Kor. 고스톱), yukbaek (Kor. neolttwigi is sometimes played on the Great Full Moon
correspond to the hundreds, tens and single unit of this blocks in one row in face-down positions and then flip 육백), sambong (Kor. 삼봉), ppeong (Kor. 뻥), and games Day (Jeongwol Daeboreum, Kor. 정월대보름, first full
number. This three digit number is then looked up in some of them over to reveal the dots. The numbers on similar to tujeon (Kor. 투전, Chin. 鬪錢, card gambling), moon of the year, the fifteenth of the first lunar month),
the “Tojeong Bigyeol” to find the matching fortune. The the block faces would then be added and one’s future such as jitgottaeng (Kor. 짓고땡) and seotda (Kor. 섯다). Sangjinil (Kor. 상진일, Chin. 上辰日, lit. High Dragon
next step is to check one’s fortune for each month of the predicted according to the resulting sum. A popular variation of go-stop was invented in the late Day, the first Dragon Day of the year), or Gwisinnal (Kor.
year. Games played using golpae are numerous and 1960s and became very popular starting in the mid- 귀신날, Chin. 鬼神-, lit. Day of Ghosts, the sixteenth of
Most predictions are concerned with financial complicated, and for this reason, the players often 1970s. Liberal rules, a degree of complexity and drama, the first lunar month, only in the Gyeonggi-do region).
fortune, prosperity and misery, rumors, and family consult a book entitled “Golbo” (Kor. 골보, Chin. 骨譜, The exact manner in which this activity is
events. They are explained in three Golpae Manual). Due to their complexity, conducted varies according to region. The length of the
verses, each consisting of four words. these games never gained much seesaw generally ranges between 2 and 2.4 meters with
These verses are quite poetic and a width of approximately 30 centimeters and a thickness
entertaining. Typical predictions of 5 centimeters. In some parts of Korea, the ground
and warnings include, “Watch under either end of the board is dug out. A person may
your words. You are likely to be also sit in the middle of the board to stabilize it and
embroiled in a dispute involving help maintain balance between the two players. If one
slander and libel” or “As the warm player is significantly heavier than the other, the person
spring air thaws the ice, your fortune is like a sitting in the middle of the board would move closer to
tree in spring time.” that person, giving a greater length of the board to the
lighter-weight player. This adjustment is referred to as
“giving food” to the lighter player. To keep the players
Golpae
from falling, they are sometimes loosely tied to a rope.
Hwatu
Anonymous, Joseon period, 2×1.4×0.7cm Gamcheon-myeon, Yecheon-gun, Gyeongsangbuk-do, Various motions are used in the air during the jump: the
Photograph by Hwang, Heon-man
players may lift one or both legs sideways, extend one

102 103
Seunggyeongdo Games and Performances << Other Customs Other Customs >> Games and Performances Seungnamdo
Nori Nori

and passes the bongjoha (Kor. 봉조하, Chin. 奉朝賀, the shape of a horse. The board is made of a thick sheet of

1st Month
final square) wins the game. This game can be played paper, measuring 1 meter wide and 70 to 80 centimeters
Spring

throughout the year, but in the past it was especially long. Lines are drawn vertically and horizontally to
popular as a Lunar New Year activity. The outcome of create over 200 squares, and names of the main tourist
a game of seunggyeongdo nori was sometimes used to attractions in the country are written inside them.
predict one’s fortune for the upcoming year. Below the name of each location is a number
The game board generally measures 80 between 1 and 6, written in small characters along with
centimeters in width and 120 centimeters in length, the name of the next destination for which a player
and has squares drawn on the face like a go board. The should head. The number-faced top is spun at the
yunmok
title of a government office is written inside each square Anonymous, 20th century, 56.3×44.2cm
beginning of the game in order to decide the roles of
along with the location of the next square to which a the players; 1 corresponds to eobu (Kor. 어부, Chin. 漁夫,
player should move his or her game piece shaped like fisherman), 2 to nongbu (Kor. 농부, Chin. 農夫, farmer),
a horse. The total number of squares varies from 80 to 3 to hwasang (Kor. 화상, Chin. 和尙, Buddhist monk),
over 300. The outer rows and columns generally have are at the center of the board. The players use a yunmok 4 to miin (Kor. 미인, Chin. 美人, attractive woman),
squares corresponding to local government and lower- as a die and move their horses while obtaining the 5 to hallyang (Kor. 한량, Chin. 閑良, idle nobleman)
Neolttwigi
Photograph by Song, Seok-ha (1904-1948) ranking positions while posts in the central government authority associated with the government posts in the and 6 to siin (Kor. 시인, Chin. 詩人, poet). Seoul, the
squares through which they travel. departure point, is at the center of the board. After
Seunggyeongdo nori contains many realistic Seoul, the itinerary consists successively of the western
leg forward, or make a gesture of receiving something elements related to political functions in the past. It part of Gyeonggi Province, Chungcheong Province,
with a skirt. was highly informative about the organization of the Gyeongsang Province, Jeolla Province, Hwanghae
Unlike other traditional merrymaking activities government, as it provided names of different offices Province, Pyeongan Province, Hamgyeong Province,
for women, neolttwigi is an active and athletic game. It and their respective roles and responsibilities. The Gangwon Province, and the eastern part of Gyeonggi
was one of the very few women’s activities that helped game was also supposed to inspire interest in the civil Province. The player who completes the entire tour
strengthen the body, promote blood circulation in the service and gwageo (Kor. 과거, Chin. 科擧, civil service first wins the game. Roles assigned to players, names of
wintertime, and develop a sense of balance. Neolttwigi is examination) in young people. In recent years, some destinations on the board, and the exact itinerary may
also a collective game and is frequently accompanied by game producers have released modern versions of vary.
singing folk songs. seunggyeongdo. The poet, or the player who rolled a six on the
first spin of the top, has a greater chance to finish the
tour and return to Seoul first. However, his victory is
far from assured as the outcome is determined by many
other rules. For example, the Buddhist monk is not
Seunggyeongdo Nori Seungnamdo Nori
승경도놀이 陞卿圖- 승람도놀이 勝覽圖-
Government Career Ladder Climbing Game Tour Game

Seunggyeongdo nori (Kor. 승경도놀이, Chin. 陞卿圖-, Seungnamdo nori (Kor. 승람도놀이, Chin. 勝覽圖-,
government career ladder climbing game) is a traditional map game of touring places famous for good scenery)
board game, the object of which is to reach the square is played on a board with squares that contain names
in the top left corner (which represents the highest of famous destinations in Korea. Each player rolls the
government office) ahead of the other players. The dice and moves that number of spaces. The players’
game is also known as jonggyeongdo (Kor. 종경도, Chin. progress on the board is likened to touring the country,
宗卿圖), jongjeongdo (Kor. 종정도, Chin. 從政圖), or thus the name seungnamdo nori, an abbreviation
seunggwando (Kor. 승관도, Chin. 勝官圖). The players for myeongseungyuramdo (Kor. 명승유람도, Chin.
of the game roll a yunmok (Kor. 윤목, Chin. 輪木, 名勝遊覽圖), “map of touring places famous for good
hexagonal-shaped wood stick) and move their horse scenery.” Oftentimes, a polygonal top with numbers
Seungnamdo Nori
pieces along the board according to the number shown Seunggyeongdo Nori board written on each of its faces is used as a die, and players Anonymous, Late 20th century, 56.3×44.2cm, Sungshin Women’s
Anonymous, 100×58.5cm University Museum
on the face of the stick. The player who arrives first mark their position with a small piece of stone in the

104 105
Ssangnyuk Games and Performances << Other Customs Other Customs >> Games and Performances Tujeon

allowed to land on a square occupied by an attractive dynasty (1392-1910), tuho was not just a game, but also

1st Month
woman. If an attractive woman lands on a square
Tuho a way to learn Confucian etiquette and manners. Tuho
Spring

투호 投壺
occupied by the Buddhist monk, the number obtained was frequently promoted during lectures hosted at
throwing arrows into a vase
by the monk in the next spin of the top is transferred to banquets as one of the arts and skills worth cultivating
the attractive woman so that she can leave the square by Confucian gentlemen. Tuho, therefore, was practiced
first. Also, there are squares named gyojeon (Kor. 교전, Tuho (Kor. 투호, Chin. 投壺, throwing arrows into a mostly in the royal household and among members
Chin. 交戰, lit. combat), yubae (Kor. 유배, Chin. 流配, lit. vase) is a game in which players are divided into two of the ruling elite. King Seongjong (1457-1494) of
forced exile) or jingso (Kor. 징소, Chin. 徵召, lit. army teams and throw arrows into a vase placed at a certain Joseon, in the 10th year of his reign, issued tuhoui (Kor.
enlistment), which change the course of the journey. distance. The vases into which the arrows are thrown 투호의, Chin. 投壺儀, lit. etiquette of tuho) and strongly
vary both in size and shape. The size of the arrows also encouraged the members of his court to practice tuho
differs, and each player is given a set of twelve arrows. and to host tuho competitions. In subsequent years, on
Points are earned depending on the proximitiy of the the third of the third lunar month and the ninth of the
arrow to the center of the vase. ninth lunar month, tuho competitions took place during
Ssangnyuk 쌍륙 雙六 The game originated in China prior to the Han
dynasty (BCE 206 - CE 220). It is mentioned in the
court elders’ banquets including giroyeon (Kor. 기로연)
and giyeonghoe (Kor. 기영회). The game also served as a
Double Six Game
“Chunqiuzuochuan” (Kor. 춘추좌전, Chin. 春秋左傳, pastime for the queen and other ruling-class women of
Zuo’s Commentary to the Spring and Autumn Annals, Joseon.
Ssangnyuk (Kor. 쌍륙, Chin. 雙六, lit. double six) is a BCE 5th century), as having been played during a
dice game that was popular in traditional Korea until banquet between the lords of the Jin and Qi states. From
the end of the Korean Empire (the early 20th century). the Three Kingdoms Period (?-668) to the late Joseon
It was a common pastime in winter, especially during
the Lunar New Year’s holidays. The game is played
using thirty game pieces shaped like horses and two
Tujeon 투전 鬪牋
Ssangnyuk Card Gambling
dice. Ssangnyuk is also known as aksak (Kor. 악삭, Chin. Folk Painting by Kim, Jun-geun (Replica), 16.9×13.1cm
握槊), ssangnyuk (Kor. 쌍륙, Chin. 雙陸) or sangnyuk
(Kor. 상륙, Chin. 象陸). The name aksak refers to the use Tujeon (Kor. 투전, Chin. 鬪錢/鬪牋/投牋) is a card
of a long polished wooden stick held by players of this paintings from this period, suggesting its popularity game played with long rectangular numbered cards
game. among the common people. The game board is usually decorated with animal motifs and characters on one side.
Although the game has a foreign origin, it 80 centimeters wide and 40 centimeters long. Some The cards are made with oiled paper and are 10 to 20cm
has been played in Korea for over a thousand years. boards have raised edges while some do not. There are
Ssangnyuk is mentioned in various books of the 24 squares called bat (Kor. 밭. Chin. 田, lit. farm fields),
Joseon period (1392-1910) and is depicted in genre of which the largest two are reserved as a rest area for
the horses. Moving a horse is known as haengma (Kor.
행마, Chin. 行馬), and bari (Kor. 바리, lit. a lone horse)
occurs when a horse is left alone in a field. A bari can be
captured by an opponent; a captured horse is taken off
the board and is referred to as gwihyangmal (Kor. 귀향말,
lit. horse returning home). In order to win the game, a
player must capture as many of his opponent’s horses
as possible and place his own horses in strategically
advantageous spots.
There are twenty-one different combinations that
can be obtained by the roll of two dice. The numbers
inscribed on each die have an assigned name; 1 is called
baek (Kor. 백, Chin. 白); 2 a (Kor. 아, Chin. 亞); 3 sam
(Kor. 삼, Chin. 三); 4 sa (Kor. 사, Chin. 四); 5 o (Kor. 오,
Board of ssangnyuk Tuho Tujeon
Anonymous, Joseon Period, 14.5×39×62cm Chin. 五); and 6 yuk (Kor. 육, Chin. 六). Attributed to Kim Hong-do, late Joseon period, 58.8×41.5cm, Album of Genre Paintings of Seong Hyeon, late Joseon period,
National Museum of Korea 58.8×41.5cm, National Museum of Korea

106 107
Yeonnalligi Games and Performances << Other Customs Other Customs >> Games and Performances YunNori

long and approximately the width of a finger. A deck after conducting memorial services. Releasing a kite by advance by one space, or bat (Kor. 밭, lit. field), on the

1st Month
can consist of 25, 40, 50, 60 or 80 cards with the 40-card cutting its string is believed to ward off misfortune that board. When two sticks land face down and two face up,
Spring

deck being the most widely used. may lie ahead in the upcoming year. This custom was this is referred to as gae and allows the player to advance
There are a variety of games that use tujeon cards; generally observed after welcoming the moon on the by two bat. When one stick faces down and the other
in most of these games the player who accumulates evening of Jeongwol Daeboreum. Kite fliers sometimes three face up, it is known as geol, and the player moves
the highest-numbered cards wins. Some of the games compete with each other by cutting their opponent’s line three bat forward. Yut occurs when all four stacks land
include dollyeodaegi (Kor. 돌려대기), dongdongi (Kor. or flying their kite higher than the others. face up and the player may advance by four bat. Finally,
동동이), gagu (Kor. 가구) and udeungppopgi (Kor. when all four sticks land face down, it is referred to
우등뽑기). Originally a simple entertainment-oriented yeon (kites) as mo, and the player advances by five bat. The player
pastime, tujeon gradually became linked to gambling. getting a yut or mo is given a sari (Kor. 사리), an extra-
During the Joseon period (1392-1910), people turn to throw the sticks. The relationship between the
sometimes lost their homes, land and other possessions Yeonnalligi number of bat and the positions of the four yut sticks is
Sandong-ri, Eumbong-myeon, Asan-si, Chungcheongnam-do,
playing these games. Tujeon often appears in folk Photograph by Yi, Gyu-cheol explained by the size of the steps of domestic animals.
performances, inluding mask dance-dramas, exorcism Do, gae, geol, yut and mo refer respectively to the pig,
rites, and songs. dog, sheep, ox and the horse.
Yeonnalligi (Kite Flying) Sandong-ri, Eumbong-myeon, Asan-si,
In traditional Korea, yunnori played at the
Chungcheongnam-do - Yi Gyu-cheol beginning of the year was an opportunity for family
YUNNORI 윷놀이 and community bonding, as well as an expression of
hope for an abundant harvest in the coming fall. The
Yut Game
Yeonnalligi 연날리기 放鳶 Donjeombagiyeon
Anonymous, Late 20th century,
Jinebalyeon
Anonymous, Late 20th century,
popularity of this game that originated in the agrarian
society of the past remains undiminished in modern
36.2×24cm 49×32cm
Kite Flying
Yunnori (Kor. 윷놀이, yut game) is a board game that Korean society.
uses a set of four wooden sticks called yut (Kor. 윷). In This game has undergone several changes over
Yeonnalligi (Kor. 연날리기, Chin. 鳶-, kite flying) is traditional Korea, the game was usually played in the the centuries. For example, there originally were four
a popular folk game played in winter. The frame of the period between Lunar New Year’s Day and Jeongwol ways to advance, based on the four sets of yut stick
kite is made with thin bamboo pieces, and the kite is Daeboreum (Kor. 정월대보름, Great Full Moon Festival). positions: namely do, gae, geol and yut. The fifth type
controlled by winding and unwinding its string around The sticks are thrown into the air and players advance of advancement, mo, was added later, and an addition
a reel. The oldest surviving record concerning kite flying their marker according to the position in which the of the sixth type of advancement, dwit do (Kor. 뒷도, lit.
is found in the biography of Kim Yu-sin (595-673) in the sticks land. There are five possible combinations of hind do) that allows a player to advance by six bat, is a
“Samguk Sagi” (Kor. 삼국사기, Chin. 三國史記, History sticks: do (Kor. 도), gae (Kor. 개), geol (Kor. 걸), yut feature of yunnori in modern times.
of the Three Kingdoms, 1145). Historically, kites were (Kor. 윷) and mo (Kor. 모). According to one theory, the
flown for military purposes. In ancient documents and names of these five positions
books, kites are referred to as jiyeon (Kor. 지연, Chin. are derived from the names of
Cheongchoyeon Hongkkokjiyeon
紙鳶), pungyeon (Kor. 풍연, Chin. 風鳶), bangyeon (Kor. Anonymous, Late 20th century, Anonymous, Late 20th century, government officials’ posts
방연, Chin. 放鳶) or punggeum (Kor. 풍금, Chin. 風禽). 49×32cm 53.5×35.5cm
from the Buyeo Kingdom
Among these names, jiyeon was the most widely used. (?-494), inluding jeoga
Kites are classified according to their shape and (Kor. 저가, Chin. 猪加),
surface motifs into more than one hundred categories. guga (Kor. 구가, Chin.
Bangpaeyeon (Kor. 방패연, Chin. 防牌鳶, lit. shield kite), a 狗加), uga (Kor. 우가,
rectangular-shaped kite with a round hole in the middle, Chin. 牛加), maga (Kor.
is the most common type. The kite-flying season begins 마가, Chin. 馬加) and
in the twelfth lunar month and reaches its peak toward daesa (Kor. 대사, Chin.
the Great Full Moon Festival (Jeongwol Daeboreum, 大使). The position of
Kor. 정월대보름, first full moon of the year). On New the sticks is called do
Year’s Day, people gather to fly kites in open areas when three sticks land
outside villages or by the shore at low tide. They usually Hongmeoridongiyeon Hongbandalyeon
face down (flat side
gather for kite-flying after having made Lunar New Anonymous, Late 20th century, Anonymous, Late 20th century, down) and one face up; Yunnori
48.5×33cm 57×45cm Mangmi-ri, Jije-myeon, Yangpyeong-gun, Gyeonggi-do, Photograph by Hwang, Heon-man
Year’s greetings to family members and relatives, and this allows the player to

108 109

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