Journal articles: 'Korean mythology'

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PARK, Jong-seong. "GON, WOO, SEONDO GODDESS, AND CHINESE LEGENDS ABOUT PEOPLE IN KOREAN MYTHOLOGY." International Journal of Korean Humanities and Social Sciences 1 (November 4, 2016): 39–54. http://dx.doi.org/10.14746/kr.2015.01.03.

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Gon and Woo are mythological persons who were born in China and who performed all their tasks there. That is why they are present in Korean myths from time to time, for instance in the myth about Dangun or the kingdom Goguryeo, and finally they achieve universality and credibility. On the other hand the holy mother Seondo was the daughter of the Chinese emperor who acquired supernatural powers and went to Korea where she stayed. Consequently Koreans did not know much about what she did in China. As a result she became accepted by Koreans as the common goddess of mountains called differently in different regions. From the point of view of the Korean nation Ju Wonjang and Seol Ingwi are heroes from China but at the same time despite being persons of low birth as commonalty they managed to become heroes. It is an extremely important aspect for Koreans. Although they actually attacked Goguryeo and forced Korea to obey China, for the Korean commonalty such historical experiences could be of different significance. As far as myths about Chinese heroes are concerned, the Korean commonalty seemed to be interested first and foremost in their skills and strength, which were so great that there was no authority in Korea powerful enough to withstand it. In my opinion for the Korean commonalty the concept of nation was something in the form of an imaginary community, which should arise at any moment by chance and should unify people strongly. The Korean commonality expressed in legends and folktales its strong will to identify themselves with people beyond national divisions in order to save themselves from their hard everyday life. Folktales usually do not present any issue fully. They only present a specific situation or a particular day or something typical of China, etc. By treating Chinese heroes as if they were their own, the Korean commonalty took advantage of them in some sense. I think it was their strategy enabling them to fulfil their dreams by living the life of others.

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Petrushko, Vitalii. "Cosmogonic views in the mythology of the Korean people." Ethnic History of European Nations, no. 67 (2022): 123–27. http://dx.doi.org/10.17721/2518-1270.2022.67.16.

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The traditional culture of the Korean people is not considerably studied in Ukrainian historiography, compared to Chinese or Japanese mythologies. While Korean traditional culture has much in common with the nations of the East Asia region, it also has many unique socio-cultural phenomena that are very perspective for research. The mythology of the Korean people has come down to our time thanks to traditional Korean shamanism, which was greatly influenced by Buddhism and Taoism. This unical confluence of religious systems deserves attention from researchers. Korean mythology does not have a strict hierarchy of gods, as is the case in Western mythologies. Despite this, it is full of original plots and characters, which can have many different versions. Cosmogonic legends in Korean mythology are represented in many variations of sacred shamanic stories, recorded from the mouths of Korean shamans Mu. After the partition of the Korean Peninsula in 1945, ethnographic science suffered greatly. While traditional Korean shamanism still exists legally in South Korea, it is outlawed in the North, and many shamans – important carriers of ethnographic material – have been subjected to political repression. Most of the stories studied in this article were written before the partition of Korea in the 1920–1930s. Some of the stories were also recorded in South Korea in the 1970–1980s. The article analyzes in detail the cosmogony narratives in Korean sacred shamanic stories; classifies, explores and compares various legends about the creation of the universe and highlights the main features of traditional Korean cosmogony. Also, the article reveals the chronological and geographical boundaries of ethnographic research in Korea, during which stories were recorded that contain traditional cosmogonic plots.

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차명환. "‘Mythology’, the Methodological Contemplation of Awareness of Korean." Journal of Korean Alliance of Martial Arts. 16, no. 2 (September 2014): 23–36. http://dx.doi.org/10.35277/kama.2014.16.2.23.

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Kim, Hak Yoon, Joon Hyung Park, and Hyun Jeong Kim. "South Korean humanistic leadership." Cross Cultural & Strategic Management 27, no. 4 (July 28, 2020): 589–605. http://dx.doi.org/10.1108/ccsm-01-2020-0021.

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PurposeThe purpose of this study is to identify and explore what leadership characteristics constitute humanistic leadership in the South Korean context. Moreover, this study examines how these leadership characteristics are connected to Korean culture.Design/methodology/approachBased on the information gathered from semi-structured interviews and other sources, including books, case study articles and news articles, this study captures a more comprehensive perspective of Mr. Kook-Hyun Moon, the former CEO of Yuhan–Kimberly.FindingsThe key characteristics of Mr. Moon's humanistic leadership that are identified in this study are: respect for all mankind, benevolence (seeking the greater good), sincerity (building trusting relationships with stakeholders) and continuous learning and innovation (developing self and others). These key characteristics set Mr. Moon apart from other leaders and are connected to the fundamental values and philosophies of Korean culture.Originality/valueThis study contributes to the current leadership literature by identifying and exploring Mr. Moon's humanistic leadership characteristics that enable him to gain respect and contribute to communities and society in the South Korean context. This study also finds that the humanistic leadership characteristics of Mr. Moon reflect three major attributes of Korean culture: the ideology of the Dangun mythology, the principle of Neo-Confucianism in Korea and jeong – an indigenous cultural concept in Korea (these attributes will be discussed in detail in the South Korean values and philosophies section). Such reflection suggests that investigating how humanistic leadership characteristics are connected to local cultural roots is important to enhance the understanding of humanistic leadership.

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Jeon, Cheolhan. "A Study on Korean Second Language Education for Marriage Immigrants: Focusing on Heo Hwang-ok's story." Research Society for the Korean Language Education 18 (February 28, 2023): 89–115. http://dx.doi.org/10.25022/jkler.2023.18.89.

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The purpose of this paper is to present the story of Heo Hwang-ok, a character in the Gaya Founding Mythology, recorded in the History of the Three Kingdoms, to the Korean Second language education for marriage immigrants. To this end, we first examine the current status of old stories covered in Korean textbooks for marriage immigrants and present features that can be used through Heo Hwang-ok's story in Korean Second language education for marriage immigrants. In Korean language education, old stories have been used as a way to learn Korean values and lifestyles or to compare them with old stories in the learner's motherland. Accordingly, this paper presents the story of Heo Hwang-ok, a character in the Gaya founding myth of the Three Kingdoms recorded in the History of the Three Kingdoms, as a material for Korean Second language education for marriage immigrants. There are a total of three materials presented in this paper: narrative cultural elements, character cultural elements, and usable content materials. The narrative cultural element is about the cultural element that existed in ancient Korea and is about the faith of ancient Korea. The character culture elements are about the characteristics of Heo Hwang-ok and King Suro, the main characters, and are about cultural phenomena dealt with in modern Korea through their characteristics. Content materials are content projects conducted by Gimhae-si and Internet materials that can be used for learning. Based on the data presented later, the educational plan is presented in a general manner.

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Nesterkina, A. L. "Sanxingdui in the Historiography of the Republic of Korea." Vestnik NSU. Series: History and Philology 23, no. 4 (May 6, 2024): 55–64. http://dx.doi.org/10.25205/1818-7919-2024-23-4-55-64.

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Тhe purpose of this article is to analyze the degree of archaeological and scientific knowledge on the territory of the Republic of Korea of the site and culture of Sanxingdui, discovered in 1986 in the Sichuan province of the People’s Republic of China. The Sanxingdui site entered world historiography due to the finds of magnificent bronze objects – such as face masks, human statues and “sacred trees”. The sources of the work were 28 printed works published in the Republic of Korea, the authors or translators of which were South Korean specialists. As a result of the analysis of South Korean publications that used materials from the Sanxingdui site or culture, the following conclusions can be drawn. The site and culture of Sanxingdui did not go without deserved attention in South Korean historiography. The main types of publication of Sanxingdui materials are chapters in general works on the history and culture of ancient China, as well as articles on Chinese and East Asian mythology and linguistics. A whole series of research projects under the leadership of Professors Kim Hyunja and Kim Seonja is devoted to the reflection of mythological images in the Sanxingdui culture. Also in the Republic of Korea, two Masters thesis were defended in which materials from the Sanxingdui site were used to solve applied problems. The site and culture of Sanxingdui have left a clear mark on South Korean historiography, though not always original.

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KANGHYUNJUNG. "Mythologization of Femininity in Ancient Korean Mythology and Its Adaptation." 탐라문화 ll, no. 55 (June 2017): 45–73. http://dx.doi.org/10.35221/tamla.2017..55.002.

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Seo, Y. S. "A Comparative Study on Human Views in Mythologies and Webtoons." International journal of Multimedia & Its Applications 15, no. 2 (April 29, 2023): 01–09. http://dx.doi.org/10.5121/ijma.2023.15201.

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Myths can provide a cross-section of human views in ancient societies. This study compared Zeus in Greek mythology and Hwanung in Korean mythology. This study also analyzed Lore Olympus and Baro-Jamneun-Sunaebo to derive their views of human beings. As a result, this study derived the following findings: First, it is confirmed that the Zeus and Hwanung who appear in the webtoons are similar to their prototypes. However, the Zeus and Hwanung in webtoons live and dress in the context of the modern era. Second, there was a difference between the two cultures in how humans are viewed in the two myths and webtoons. Lore Olympus shows that humans, as seen through Zeus, are imperfect beings with divine origins and nature and the relationship between humans and gods is vertical. In addition, human beings worship heroes who must endure hardships while constantly learning in a person-centered way. This study also reveals that in Baro-Jamneun-Sunaebo, based on Korean mythology, human beings examined through Hwanung prioritize community, value moral life, and grow through training and overcoming hardships because they are beings who can become gods themselves. This study presents the human view of the two cultures through the analysis of webtoon characters, which is expected to contribute academically and practically to understanding different cultures.

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Kim, Sin-jeong. "Death events and their meaning in Korean mythology: Focusing on <Princess Bari> and <Chasabonpuri>." Research of the Korean Classic 64 (February 28, 2024): 127–55. http://dx.doi.org/10.20516/classic.2024.64.127.

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In Greek mythology, the human world and the afterlife are strictly separated. On the other hand, in Korean mythology, gods appear between this world and the afterlife. Representative entities include Bari from 〈Princess Bari〉 and Ganglim from 〈Chasabonpuri〉. Previous studies mainly looked at the mythological meanings and perspectives on the underworld/death shown in these people’s underworld adventures and travels. On the other hand, this study attempted to examine the view of death in Korean mythology through the occurrence of various death incidents in mythological texts and the relationship between death incidents, that is, the intersection of human death and divine death that seeks to resolve it. Human death in the mythical world is God’s punishment for humans and a gateway to growth. On the other hand, divine death is a way to examine the cause of human death and solve death as a problem, and is an opportunity for ontological change to become a god. Specifically, the shamanic myths 〈Chasabonpuri〉 and 〈Princess Bari〉 give the concept of ‘justice’ to the continuity of life and death or the principle by which the events of life and death are composed. During human life, one must act righteously based on the standards of right and wrong, and if one is greedy, he or she will be punished by death. In this process, we can see that life and death are causal and cyclical, and are linked to concerns about how humans should live. The aspects of death that appear in the shamanic myths 〈Princess Bari〉 and 〈Chasabonpuri〉, such as violent death, punitive death, and instrumental death, are a world of shamanic mythology that unravels the origin of justice through the occurrence of various death incidents and their relationships. It tells you that you are paying.

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Vasic, Danijela. "Solar deity in Japanese mythology." Bulletin de l'Institut etnographique 72, no. 1 (2024): 59–78. http://dx.doi.org/10.2298/gei2401059v.

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In order to create an orderly state, the first imperial chronicles emerged in the early 8th century in the territory of modern Japan through the integration and systematization of mythical elements that proved the legitimacy of the government and the descent of the imperial Yamato lineage from the supreme deity of the Shinto pantheon - the Great Sun Goddess Amaterasu. This mythic paradigm was created on the existing mytho-historical foundations fostered by cultural and political contacts with the Korean kingdoms and the Chinese empire. There is evidence that the cult of the solar deity, originally portrayed as a male principle, originated in a corpus outside the Yamato mythological system. And since male-female pairs of rulers were common (first it was the gods, later the ruler and the shamaness), it is possible that at some point the distinction between the sexes was blurred and then the female side prevailed. However, the female ancestral deity does not indicate a period of matriarchy. This symbolic type of goddess, who initiates a patrimonial lineage with rare female exceptions, was created by members of a privileged group of powerful men to legitimize their own power structures. Moreover, the cult of the mother goddess is not limited to the solar principle, but is associated with weaving, silk production, and agriculture. Thus, the simple assertion that the Yamato imperial lineage descended from the goddess Amaterasu raises numerous questions and doubts, which this essay attempts to answer.

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홍성목. "Ancient Korean Japan Exchanges Depicted in Japanese Mythology - Focusing on Sharks -." Journal of the society of Japanese Language and Literature, Japanology ll, no. 77 (May 2017): 401–22. http://dx.doi.org/10.21792/trijpn.2017..77.020.

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정진희. "Patriarchal Theology and the Female Deities of Fertility in Korean Mythology." Korean Classical Woman Literature Studies ll, no. 31 (December 2015): 183–224. http://dx.doi.org/10.17090/kcwls.2015..31.183.

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김영주 and Lee Si-Jun. "A study of Korean mythology from “Joseon fairy tales” by Nakamura Ryohei." Journal of Japanese Studies ll, no. 60 (June 2014): 81–97. http://dx.doi.org/10.15733/jast.2014..60.81.

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Kim, Young Hee. "A Study on the Narrative Genealogy of Male Sexuality Mythology in Korean Oral Narratives." Gender and Culture 12, no. 2 (December 31, 2019): 111–56. http://dx.doi.org/10.20992/gc.2019.12.12.2.111.

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Simpson, Emily B. "Like a Fierce God: Reenvisioning the Enemy in the Legend of Empress Jingū in the Wake of the Mongol Invasions." Religions 13, no. 8 (July 29, 2022): 695. http://dx.doi.org/10.3390/rel13080695.

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The legend of Empress Jingū’s conquest of the Korean peninsula is well-known for its many divine elements. However, the legend’s successful conquest of a foreign enemy has also been key to its longevity. In particular, the Mongol Invasions of the late thirteenth century inspired a renaissance of the Jingū legend in the fourteenth, with the addition of several new motifs. One such motif is Jinrin, a red demon with multiple heads and immense power from the continent who threatens Japan before being slain by Jingū’s husband Emperor Chūai. In this paper, I argue that the Jinrin motif plays an important role in reenvisioning Jingū’s conquest as a war against evil. Though Jinrin may have antecedents in the Buddhist Canon and Japanese mythology, this “fierce god” emerges in the medieval Hachiman tradition in origin narratives and later in regional kagura. Jinrin serves as a visual representation of the threat of the Korean kingdoms and an opportunity for Chūai’s heroism and honorable death, creating a clear juxtaposition between a depraved Korean peninsula and an ethical Japan. Thus, Jinrin provides a vibrant example of how the belief in Japan as land of the gods (shinkoku shisō) galvanized a reinterpretation of Japan, its world, and its history.

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Rezvushkina, Sofya A., and Kirill E. Rezvushkin. "The Mythological Frontier as a Key to Understanding the Other: A Review of the “Myths from A to Z” Book Series." Journal of Frontier Studies 9, no. 1 (March 7, 2024): 211–25. http://dx.doi.org/10.46539/jfs.v9i1.544.

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The authors employ the concept of the “mythological frontier” for analyzing the mythology of small communities, acknowledging that geographic and linguistic borders often do not coincide with mythological boundaries. Using philosophical anthropology, the mythological frontier helps to define the limits of the Other, enabling engagement with myth and the mythological from the periphery of contemporary consciousness. This paper aims to critically assess the “Myths from A to Z” series published by Mann, Ivanov, Ferber. This series covers a wide range of mythologies, including Scandinavian, Egyptian, Celtic, Indian, Greco-Roman, Sumerian, Japanese, Korean, Romanian, Slavic, Volga, and Karelian-Finnish. Myths are crucial for understanding the environment and drawing upon our cultural legacy, playing a significant role in helping individuals find meaning in the world and establish shared cultural and personal identities. The authors adopt various approaches to analyze the mythology of specific communities, focusing on the relationships between myth and culture, myth and fairy tale, or myth and epic. They also attempt to reconstruct comprehensive mythological systems or the historical pasts of the communities under study. A common theme across most books in the series is the self-construction and understanding of the Other (a different culture) through the “mythological frontier”, although this is not always explicitly stated.

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Nesterkina, A. L., A. A. Portnova, A. A. Fedorova, and L. Yondri. "The Megalithic Tradition of East and Southeast Asia." Archaeology, Ethnology & Anthropology of Eurasia 50, no. 3 (October 5, 2022): 39–48. http://dx.doi.org/10.17746/1563-0110.2022.50.3.039-048.

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We review the scholarship relating to the megalithic tradition of East and Southeast Asia and the results of its archaeological study. The major center of this tradition in East Asia is Korea, where it reveals considerable heterogeneity. In the Bronze Age, it is represented by dolmens and menhirs, and in the later periods by stone tombs, chambers, and pyramidal mounds. The latest megaliths are anthropomorphic statues of the Dolhareubang type, on Jeju Island off the southern tip of the Korean peninsula. Southeast Asian megaliths, which are described in detail, originate from similar structures in East and South Asia while being less known and less accurately dated, and revealing specific features of construction. Owing to the ethnographic sources on local peoples, Southeast Asian megaliths provide valuable data on their layout, function, and associated mythology. We demonstrate common features in megalithic traditions of East and Southeast Asia and their specificity in each region. Principal sources are described, and major trends in the study of megaliths in those territories are outlined. In sum, megaliths of East and Southeast Asia are an independent archaeological phenomenon requiring future studies.

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Elmer, Patrick. "On the Origins of the Japanese Language." Vienna Journal of East Asian Studies 11, no. 1 (December 1, 2019): 212–39. http://dx.doi.org/10.2478/vjeas-2019-0008.

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Abstract In this article, I deal with the historical development of the Japanese language by applying a multi-disciplinary approach that uses data from a variety of fields. My research indicates that the home-land of the Japonic language family may have been in the lower Yangtze River Valley, from where its speakers moved to the Korean Peninsula and eventually to Japan during the Yayoi period. This spread is associated with the dispersal of wet rice agriculture from the area south of the Yangtze River via the northeastern Asian mainland, where it was in contact with cultures cultivating millet. Old Japanese mythology and genealogical data suggests that the earliest known ethnic group that spoke Japonic may have been the Hayato people of southern Kyūshū.1

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Solovyov, A. V. "Hero’s Journey in Korean Confucian Historiography: Biographies of Kim Yusin and Kungye in the Context of J . Campbell’s Monomyth." Concept: philosophy, religion, culture 7, no. 3 (September 30, 2023): 67–89. http://dx.doi.org/10.24833/2541-8831-2023-3-27-67-89.

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For the first time in Russian (and world) Korean studies, biographies of real historical characters are analyzed within the framework of the concept of monomyth (or hero's journey) coined by Joseph Campbell. Previously, such an approach was practiced only in the study of narrative prose. This paper focuses on practical evaluation of monomyth as a prism with regard to Confucian chronicles. Critical analysis of the text showed us to conclude that the concept of monomyth is quite suitable — with some reservations — for describing the historical narrative of the biographical section of the Confucian chronicle Samguk sagi (Historical Record of the Three Kingdoms). The research revealed life paths of the chosen hero, who embodies the ideal of a loyal subject, and his antagonist generally follow the three-part model proposed by Campbell (departure — initiation — return). This allows us to conclude that a powerful autochthonous Korean cultural stratum contributed to the formation of a specific syncretic worldview in Korea during the Three States and United Silla period (traditional dates: 1st century B.C. — 10th century A.D.), which integrated Confucianism, Buddhism and Taoism into a single system and was reflected in the official chronicle compiled in the 12th century. The Confucian historiographer's representation of these substrates (given a certain ability of these teachings to assimilate each other's concepts) was cemented by myth, which, together with the Confucian canon, set the principles of text organization, plot models, and ways of presenting historical events. The susceptibility of Korean Confucianism at this historical stage to mythology allowed mythological cosmology to integrate quite easily into the Confucian world-building narrative, and to deal with subjects that were previously considered taboo for Confucian ethics in classical Orientalism, such as the manifestations of the Oedipus complex. The interpretation of history as a moral and ethical drama brings official Confucian historiography closer to political myth in its modern interpretation and allows us to evaluate the historical text in a new way.

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김용복. "The Philosophical Foundation of Korean Dances - With Emphasis on the Thinking System of the Mythology of Dangun -." Journal of Korean Dance 29, no. 2 (August 2011): 105–22. http://dx.doi.org/10.15726/jkd.2011.29.2.005.

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Sem, T. Y. "Tungus-Manchu Traditional Beliefs. Part 2: Zoomorphic Complex." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 4 (January 4, 2022): 120–26. http://dx.doi.org/10.17746/1563-0110.2021.49.4.120-126.

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This article describes the zoomorphic complex of Tungus-Manchu beliefs refl ected in mythology, ritual practices, shamanism, and decorative and applied arts. Those beliefs are regarded as a coherent whole within the cultural system. The typology of the zoomorphic complex shows that the key fi gures were the serpent-dragon, the deer, the bear, and the tiger. In traditional worldviews and rituals, they were related to cosmogony, ancestor cult, hunting and fi shing rituals, healing, and initiation shamanic complexes. The semantics of animal images depended on their place in the cultural system, religious ritual, and artistic communication. Comparative analysis demonstrates both ethno-cultural specifi city and universal archetypal characteristics, as well as connection with ancient regional beliefs. The Tungus- Manchu zoomorphic complex originated within the East Asian traditions, having been infl uenced by cultures such as the Old Chinese, Korean, and Jurchen.

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Sejeong Oh. "Yuhwa and Jacheongbi's identity as agricultural goddess of Korean mythology-focusing on the opposition system with male characters." Korean Classical Woman Literature Studies ll, no. 21 (December 2010): 259–90. http://dx.doi.org/10.17090/kcwls.2010..21.259.

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Byun, Jisun. "Development of Electronic Cultural Atlas Korean Mythology-Mapping on Google Map for the Shamanic Myth <Princess Bari>." Journal of Multimedia Information System 10, no. 4 (December 31, 2023): 383–90. http://dx.doi.org/10.33851/jmis.2023.10.4.383.

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Cho, Hyun-soul. "A Gift-Negotiation Code of the Underworld Journey Myth: Research on Chasabonpuri-Type Narrative Shaman Songs." Society Of Korean Oral Literature 73 (June 30, 2024): 81–108. http://dx.doi.org/10.22274/koralit.2024.73.003.

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It is insisted that Chasabonpuri may have been inspired by the story of Kimchi, who served as the Jeju judge in the 17th century, or the story of Heungdeokhyeongam. However, considering that the basic motif of Chasabonpuri, which is the confrontation between this world’s judge and the underworld judge, already existed during the Tang Song Dynasty, and that there was also an oral tradition in which General Gang Gam-chan, not Heungdeokhyeongam, appeared as the solver, the formation of this shamanic myth can be traced back to before Goryeo. To understand Chasabonpuri, one should consider the narrative, and not the Kimchi judge as the motif. It is necessary to pay attention to the long history of an in-depth narrative present in Chasabonpuri, spanning from a hunting society to an agricultural and pastoral society, and from Sumerian to Tamra-Jeju mythology. The in-depth narrative involves a journey to the underworld that originates from the vision of the world of death, and the driving force that makes the protagonist's journey to the underworld possible is the gift-negotiation code. According to this code, Inanna hung herself on a peg as a gift, and consequently, Dumuzi and her sister Geshtinanna negotiated a 6-months-long cycle between this world and the next. Nishan Shaman, who is said to be the ancestor of Manchurian shamans, also enters the underworld to pick up Seorgudai Piyanggu, and using various gifts, he pleads with King Yeomra and his messenger Mongoldai Nakchu to extend Piyanggu's life. In Korean shamanic mythology, which continues from Jimgajegut to Chasabonpuri, a district magistrate in this world negotiates with King Yeomra of the underworld using gifts to save the dead from a short life. Despite detailed differences in cultural conditions and narrative composition, there is a gift-negotiation code deeply integrated in these myths. This gift-negotiation code originated from the ritual gift exchange between humans and animals in early hunting societies. Hunters offered gifts and negotiated with the gods because the animal's owner would not release the game unless gifts are offered. This gift is not a calculated act of exchange but is based on unlimited reciprocity. The gift-negotiation code repeated from the Inanna myth to the Ganglimchasa myth indicates that the rules of a hunting society based on unlimited reciprocity continue in current shaman mythology through narrative transformation.

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Kim, Soo-youn. "Neungso (凌宵) Lee O-young’s the Theory of Korean Mythology Seen through Reading of “The History of the Three Kingdoms”." Journal of Ehwa Korean Language and Literature 57 (August 31, 2022): 5–27. http://dx.doi.org/10.29190/jekll.2022.57.5.

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Kim, Jung Ha. "Reflection and Reconsideration on ‘Archetypal theory’ and ‘mythology for rite’ -About 『Studies on Korean Folklore and Literature』 by Kim Yol Kyu-." Korean Folklore 78 (November 30, 2023): 47–73. http://dx.doi.org/10.21318/tkf.2023.11.78.47.

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Pyo, Jung-Ok. "The study of Digital Literacy Education through the Imagination of Flowers in Korean Mythology during the COVID-19 Era －Focusing on the Myth Liberal Arts Project Class－." General Education and Citizen 7 (January 31, 2023): 63–86. http://dx.doi.org/10.47142/gec.7.3.

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MacDonald, Callum. "Korea: Mythology and scholarship." Pacific Review 5, no. 3 (January 1992): 303–4. http://dx.doi.org/10.1080/09512749208718994.

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Pyo, Jung-Ok. "A Study about the Mythology and Religionism of Civilization Clash and Exchange Imagination in Korean Modern Disease: Focusing on the Semiotic Meaning of the Smallpox in Yi Hae Jo." Semiotic Inquiry 65 (December 30, 2020): 97–121. http://dx.doi.org/10.24825/si.65.5.

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Pyo, Jung-Ok. "A Study about the Mythology and Religionism of Civilization Clash and Exchange Imagination in Korean Modern Disease: Focusing on the Semiotic Meaning of the Smallpox in Yi Hae Jo." Semiotic Inquiry 65 (December 30, 2020): 97–121. http://dx.doi.org/10.24825/si.65.5.

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SEYHAN, Dr Öğr Üyesi Beyazıt Yaşar. "Kitab-ı Mukaddes ile Kuran-Kerim Kıssalarının Karşılaştırılması." Journal of Social Research and Behavioral Sciences 7, no. 14 (October 25, 2021): 477–99. http://dx.doi.org/10.52096/jsrbs.7.14.24.

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Kor'an, says that it confirmed books of before itself. Exactly like this, it ought to be a group of similarities between Koran and The Bible. At the same time to be difference between two books is probable. Because Koran has ciriticized the people of the book at the same subjects. In our this thesis, We considered, to what needed mean from the Kor'an's “confirming” word. Just, Koran corrects in its opinion the matters to be located in the Bible. Koran is in apperence an arbitration with this its resposibility. With particular attention, the most evidence to be historical phenomenon of Narrition which located in Koran is the Bible. Because when the Bible talk about narrations, it is at apperance a historical book. We can't talk about this property for Koran. One of the most important difference which located between Koran and other the holy books is the manner which Koran has used when it explains thees narrations. This manner exposes that Koran is celestical book. Keywords: Qur`an, Torah, Bible, Mythology, Narration, Confirmation.

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Yun, Young-Seok. "Research on Korea Mythology in Korea Subculture Contents." Cartoon and Animation Studies 41 (December 31, 2015): 553–78. http://dx.doi.org/10.7230/koscas.2015.41.553.

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Noh,Sung-Hwan. "Ancient Korea in the Japanese Mythology." Journal of North-east Asian Cultures 1, no. 16 (September 2008): 583–606. http://dx.doi.org/10.17949/jneac.1.16.200809.024.

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Pulkkinen, Tuuli, Mia Vepsäläinen, Henna Konu, Katja Pasanen, and Raija Komppula. "Mytologiasta vetovoimaa? – Kalevalan kiinnostavuus itäaasialaisten kohderyhmien näkökulmasta." Matkailututkimus 19, no. 1 (September 16, 2023): 6–28. http://dx.doi.org/10.33351/mt.122979.

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Myths and legends are representative of the unique cultural aspects of ethnic communities and, thus,fruitful resources of meaningful stories that can attract tourists and simultaneously convey meaning to their experiences. This study aims to increase understanding of the attractiveness of mythology-based tourism products among East Asian target markets. The aim is to examine how interested Chinese, Japanese and Koreans are in products that are based on stories and themes of Finnish mythology, as represented in the Finnish national epic Kalevala. Thematic interviews were conducted among Chinese, Japanese and Koreans living in Finland. In the interviews two stories from Kalevala (the stories of Aino and Sampo) were utilized along with three themes strongly linked to Kalevala: nature, sauna and bear. The findings indicate that Kalevala and Finnish mythology are not familiar enough in the Asian target markets to be a significant pull factor itself for the tourists. However, the interest in the stories and mythical content shows that they can be used as elements that add value to tourism products. The findings also show differences in what the Chinese, Japanese and Koreans value and pay attention to. The findings provide customer insight for tourism product development in the target markets. Attention should be paid to how the stories and mythical themes are integrated into tourism products. Highlighting the linkages of Kalevala to the cultures of the target markets could also make it more appealing and easier to understand.

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박계옥. "The Mythologic Nature and Principle of Korean Flood." KOREAN EDUCATION ll, no. 75 (April 2007): 547–70. http://dx.doi.org/10.15734/koed..75.200704.547.

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Kim, Youngsuk. "A Study on the Similar Structure of Baratanatiyam and Hatha Yoga Based on The Shiva Mythology." Korean Society of Culture and Convergence 44, no. 11 (November 30, 2022): 1127–40. http://dx.doi.org/10.33645/cnc.2022.11.44.11.1127.

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This study analyzed similar structure between the traditional dance of Baratanatiyam which has deep Indian history and Hatha yoga which is centered on physical training, based on Shiva mythology. For conducting the research, we collected various papers and journals related to Shiva mythology, Indian dance, Hatha yoga, and other scientific articles on Indian traditional dance to enhance understanding of Indian traditional culture. Through this, the background composition and characteristics of Indian dance and Hatha yoga derived by Shiva mythology were identified and the gestures of the shiva god were used to symbolize the meanings contained in the gestures. First, it has a symbolic similarity that coincides with the ultimate goal of reaching the state of liberation. Second, the characteristics of Nritta, Nritya, and Natya of Baritanatiyam have structural similarities that work similarly to the structure of Hatha Yoga. Third, symmetrical and repetitive motions and elaborate and standardized motions act in the same pattern. As a result, this study focuses on the understanding of contact between Indian dance and Hatha yoga, which have been separated into different areas and develops the new language of yoga that has become popular in Korea and embraces it within dance studies to promote diversity in dance studies.

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Shashneva, Ekaterina Nikolaevna, Svetlana Ivanovna Val'kevich, Viktor Georgievich Maslov, Aleksei Aleksandrovich Mihailov, Lyudmila Viktorovna Ershova, Oleg Yur'evich Astakhov, Karine Evgen'evna Romanova, and Zhanna Leonidovna Okeanskaya. "Oriental motifs and images in the works of K.D. Balmont: a cultural aspect." Человек и культура, no. 6 (June 2023): 164–76. http://dx.doi.org/10.25136/2409-8744.2023.6.69360.

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The article examines oriental motifs and images in the work of the poet of the Silver Age K.D. Balmont. The cultural significance of K.D. Balmont's work is undoubtedly for the ideas of the Silver Age. The purpose of the study is to analyze the work of K.D. Balmont and identify oriental images and motifs such as: the Enlightened Buddha, the desert, the Sphinx, the Koran, Allah, the Merciful. The object and material of the study were the poetic texts of K. Balmont: "Boro-Budur" from the collection "Burning Buildings", "Sphinx" from the collection "Silence", "Merciful" from the collection "Pearl Rug". The scientific novelty of our research lies in the consideration of motives and images as an important component of the figurative picture of the world and the poetic worldview of K.D. Balmont. The culturological aspect of oriental themes in the poet's work has been identified and substantiated. Such oriental ideas and motifs were formed, new images in his work as: the enlightened Buddha, Nirvana, pyramids, desert, Sphinx, motifs of the Koran, Allah, the Merciful, etc. In 1909-1912, K.D. Balmont traveled around the world. Egypt, Indonesia, and India completely conquered the poet. Balmont studied a huge number of scientific works on religion, philosophy and mythology of the East. K.D. Balmont wrote many letters, poems, travelogues, essays on the culture of the East. The poet's translation activity occupies a special niche in his work. He translated Ashwagosh's "The Life of the Buddha" from Sanskrit, Kalidasa's drama "Sakuntala", "Malyavika and Agnimitra" and "Urvashi Obtained by Courage", and he translated "The Koran" from Arabic. Folklore and mythology of India, China, Japan, and Iran are collected in the collection "Calls of Antiquity".

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Jeho, Jeong. "The mythical meaning and the universal character of Korea mythology ─ Focused on Samseunghalmangbonpuri ─." Journal of Japanese Studies 50 (January 31, 2017): 153–74. http://dx.doi.org/10.18841/2017.50.07.

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Kim, Myungok. "A Study on the Origin of Ninigi No Mikoto in the Japanese Mythology on the Basis of the Korea-Japan Tenson Korin Mythology." Korean Society of Culture and Convergence 43, no. 3 (March 31, 2021): 801–19. http://dx.doi.org/10.33645/cnc.2021.03.43.3.801.

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Hong, Yoonhee. "Return of Myth, Myth Resources, and the Contemporaneity of Mythology in Korea and China Today." International Journal of Korean History 27, no. 1 (February 28, 2022): 325–54. http://dx.doi.org/10.22372/ijkh.2022.27.1.325.

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Nowadays, myth is being used as a kind of cultural resource. Myth has been the source of inspiration for creating literature and art in the past as well, but with globalization and rapidly-changing media environment, the modes of myth resourcization have become more complex and diversified in the 21st century. This paper introduces the concepts that emerged in the mythological circles of Korea and China under these circumstances such as the "return of myth," "neo-mythologism," and "mythologism", and examines a few examples of myth being utilized as resources to get a glimpse of the economic, academic, and national desires that can be found in the myth resourcization. Additionally, it also seeks possibilities for new creation that is beyond these desires, and discusses how we should understand the "contemporaneity of mythology."

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Cho, Hongyoun. "An Implication of Cannibalism Motif in “the Myth of Seolmundae-halmang” of Korea." Milli Folklor 18, no. 139 (September 30, 2023): 168–80. http://dx.doi.org/10.58242/millifolklor.1001032.

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"Cannibalism" is widely regarded as an absolute taboo for cultivated humanity. Not only does the bare citation of the word" cannibalism" and encountering images about this subject make utmost people extremely uncomfortable. Nonetheless, the “ cannibal motif ” exists in humanities folk literature, and why is it being repeated in modern literature, media, and culture? If humanity can achieve a sense of spiritual satisfaction or there's a universal idea that desperately wishes to partake through such a horrifying motif, what kind of content can it be? When trying to address this curiosity, there's an interesting text which is worth noting. It's “ the myth of Seolmundae- halmang( Grandma Seolmundae) ”, which is being passed down on South Korea's Jeju Island. Seolmundae- halmang was worshipped as the creator goddess of Jeju Island, yet in the stories about her death, she's eaten by her own sons. Why did this goddess have to experience such a terrible death? Also, if “ myth ” contains motifs of universal human life, what was the content that Jeju Island's mythology group wanted to share through the death and devouring of the goddess? To find answers to these questions, several former studies on the conception of cannibalism were examined, thereby the aspects of cannibalism that was in human life was verified. As a result, the cannibalistic motif of this myth confirmed that the endo-cannibalism concept of the primordial mythology enthusiasts group was the result of the divine succession process from Seolmundae-halmang to her sons. Furthermore, when interpreted in the context of symbolism for human reality, it is also revealed that children who have grown up at the expense of their parents have embodied the universal and realworld principle of human life in which they realized their parent's sacrifices and inherited their lives. The significance of such research results can be recognized for investigating the mythological meaning and value of cannibalistic elements of the Seolmundae-halmang myth. This allowed us to reveal the meaning and value of one of Korea's major mythological materials more fully, as well as confirm the universal value of Korea's mythological materials.

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서유원. "Study on Mythology of Offspring-by-Eggs in the Principal Founder Mythologies of Korea and China." 아시아문화연구 31, no. ll (September 2013): 161–93. http://dx.doi.org/10.34252/acsri.2013.31..006.

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Oh, Jeongmi. "Research on world “Water ghost stories”: Focusing on the types of water ghosts and the functions of ‘Seizer’." Institute of Humanities at Soonchunhyang University 42, no. 4 (December 31, 2023): 39–71. http://dx.doi.org/10.35222/ihsu.2023.42.4.39.

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Water demons are beings that have an inseparable relationship with water, seducing people through their voices and eventually leading them to death. Water demons are dual beings, both human and ghost, and the mechanism of seduction and death through their voices is emphasized. Even to this day, ''‘Water ghost’ stories'' stands out among ''modern ghost stories'' more than any other story, and is actively handed down. In addition to beings called ''Water ghosts'', there are also monster-like water fairies, feminine beings with ''恨'' who seduce and eat people. It is found all over the world, including Germanic mythology, Slavic mythology, and Indonesian legends. They are people and ghosts, and monsters and fairies. Until now, this linguistic gap could not be resolved because the standards and foundations for storytelling had not been established. Now these Water ghost types need to be sorted out and redefined. We have experienced various symbolic dimensions of nature through the presence of water ghosts in the story. The archetype of the Water ghost changes over time, from the Water ghost who tempts people to death with voices from the past to the mermaid princess who sacrifices herself for love. In this paper, I have newly introduced the “Water ghost' stories” and have attempted to establish the types and prototype meanings of new theory of “Water ghost' stories” around the world. In addition to comparing stories from Korea and abroad, focusing on stories in which water ghost appear, we will also consider women's ‘Seizure’ and death through their voices. I would also like to classify the types and clarify the meaning of the original form of the World Water ghost.

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Oh, Jea Sophia. "Matricide, Myth, and the Great Mother: An Asian Ecofeminist Reading of Seolmundae (the Creator of Jeju Island in Korea) and Nüwa (the Protector Goddess of Chinese Mythology)." Journal of Chinese Philosophy 49, no. 2 (July 18, 2022): 125–35. http://dx.doi.org/10.1163/15406253-12340054.

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Abstract This study is an Asian ecofeminist reading of two Great Mother Goddesses, Seolmundae (the Creator of Jeju Island in Korea) and Nüwa (the Protector Goddess of Chinese mythology). Nüwa (yin) cannot be reduced to just a counter part of Fuxi (yang) while Seolmundae cannot be shadowed as one of many other creation myths. Rather, they are the Great Mother, the Divine Feminine as the fecundity of Life, the healing Spirit, and the caring Heart which we have to discover and rescue from our forgotten histories to transform violent culture into caring and healing culture. The purpose of this study is to say yes to salim (enlivening, healing, caring-Life with a capital L) and to say no to disruptions of Life (war, violence, destroying nature) as we witness the physical and spiritual sufferings and degradation caused by oppression of those that rendered subaltern. Discovering the Goddess is our ethical imperative for expanding healing culture and loving nature and recognizing the agencies/subjectivities of the subaltern, including Asian women and nature.

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Kwon, Dong Woo. "Exploring the potential of the research on Sectarian Shinto and “Modern mythology” -on Shinto imported to Korea, Jikkokyo and Shinrikyo-." Journal of Japanese Studies ll, no. 64 (June 2015): 7–34. http://dx.doi.org/10.15733/jast.2015..64.7.

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Choi, Do-sik. "A Study on the Contemporary Series Poems of Korea and the U.S: “The Raven” by Edgar Allan Poe and Gu Sang." Korean Language and Literature 121 (July 30, 2022): 175–207. http://dx.doi.org/10.21793/koreall.2022.121.175.

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This study compared and studied “The Raven” representing the United States and Korea. Edgar Allan Poe's “The Raven” and Gu Sang’s “The Raven” were considered in symbolic appropriation of poetic material, in series form, intertextuality and semantic horizons. First, in the case of Poe, the choice of poetic material was ‘raven’ as a poetic material. This was intended to achieve the highest artistic effect. It also tried to best represent beauty. And the chorus "nevermore" was intended to maximize the poetic effect. On the other hand, Gu Sang chose the target of shock, impact, tension and emotion. The subject selected the raven as an allegory to criticize and inform the situation of the times. Edgar Allan Poe symbolizes fear and fear, based on the image of an ancient sinister bird. And the raven symbolizes the person who rules and delivers the dark world in the Age of Chaos. Also, the appearance of a raven is symbolized by ‘nevermore’ as ‘mournful, never-ending recollection’. On the other hand, Gu Sang's “Raven” criticizes the times of materialism and technologyism. In Korea, the raven is an ominous bird. However, the raven is symbolized as a bird longing for a spiritual and pure soul. And it is symbolized as a bird that foretells injustice and calamity. It is also symbolized as a savior who can save humans from golden universalism and materialism. Second, it is a series form. Poe transformed the sestina form of 6 lines and 6 stanzas into a finite series of 18 stanzas and 108 lines. On the other hand, Gu Sang has no external boundaries or external boundaries. He made it into an infinite series where only the theme changes. And Poe reinforces the negative expression with ‘nothing more’ (limited negation) < ‘nevermore’ (future negation) against the backdrop of the night. On the other hand, Gu Sang's poems are titled with numbers. The number does not impose a continuous development and process. It is united by the same rhetorical pattern(allegory), the same rhythm, and the same repetition. Finally, in Poe's poem, he dreams of becoming one with his lost lover. However, he feels death, fear and loss from the raven who repeats only 'nevermore'. And the story and intertextuality of Greco-Roman mythology appear. Poe made a series of symbols and series of perpetually recurring sadness of loss. On the other hand, in the poems of Gu Sang, it is symbolized as a bird giving warnings and prophecies through cries. And the legend of the Tower of London in England is intertextual and denounces human cruelty and savagery. Gu Sang delivers the message of harmony between humans and nature, restoration of humanity, and saving lives. As described above, the poems of Poe and Gu Sang are different in symbol and form. However, the sadness, mourning, and anxiety of the loss of an object are common.

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Chan, E. W. C., H. T. Chan, and S. K. Wong. "Zingiber mioga: a perspective of its botany, uses, chemical constituents and health benefits." Food Research 7, no. 4 (August 25, 2023): 251–57. http://dx.doi.org/10.26656/fr.2017.7(4).389.

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In this review, the botany, uses, bioactive metabolites and health benefits of Zingiber mioga or myoga (Zingiberaceae), a popular edible ginger in Japan, Korea and China, are highlighted. Myoga is endemic to Japan, occurring naturally in Honshu, Shikoku and Kyushu. Available during summer, Z. mioga flower buds (ZMB) are consumed fresh or pickled. Major production areas in Japan are Gumma and Kanto, where Z. mioga is widely planted in home gardens. The plant is deeply enshrined in Japanese culture and tradition with annual festivals held to celebrate its mythology and folklore. Major pungent principles are labdane-type diterpene aldehydes identified as galanal A, galanal B, miogadial, miogatrial and mioganal. Health benefits of ZMB include anti-inflammation, anti-obesity, hypolipidemic, anti-diabetic, antioxidant, acetylcholinesterase inhibition, memory improvement and skin nourishment. Bioactive compounds from ZMB display antimicrobial, antioxidant, anti-inflammatory, anti-cancer, human platelet aggregation, 5- lipoxygenase inhibitory, and indoleamine 2,3-dioxygenase 1 inhibitory activities. Bioactive compounds from the rhizomes have antibacterial and cytotoxic properties. Studies on allergic dermatitis due to regular contact with Z. mioga have been conducted. Some areas for future research on Z. mioga are suggested. Sources of information referred were from Google Scholar, PubMed, PubMed Central, Science Direct, J-Stage and PubChem

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R., Abilkhamitkyzy, and Begalieva L.B. "The artistic image of an angel in the Turkic world: yesterday and today." Keruen 75, no. 2 (June 10, 2022): 104–16. http://dx.doi.org/10.53871/2078-8134.2022.2-08.

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Abstract. The angel is a mythological character common to the Turkic peoples. Along with the spread of Islam and the glorification of God, its angels also became popular and praised. The duties and responsibilities of the four great angels given in the Qur’an, as well as people’s views and understanding of them, have been mentioned in the works written over the centuries and have become synonymous with kindness and honesty, purity and chastity. The article focuses on the use of everyday religious legends, fairy tales, and mythological stories about an angel in Turkic peoples and Kazakh poetry. There is a myth at the beginning of every fairy tale and song, that is, today’s fairy tales and songs can be carefully considered, based on certain rules, sorting and separating the ancient ideas about greed.The names of the angels «Gabriel», «Azrael», and «Munkir-Nankir» are found in epics and myths. Angels were messengers between the prophets and Allah, who sent down the Koran from heaven to earth. In this article we mentioned the nature and characteristics of the angel in folklore and literature with the character of «angel» in the Holy Qur’an. Specifically, in the ayats of the Holy Qur’an, Muslims should believe in angels as much as they believe and not question them. They are to be regarded as executors of the command of the Most High. However, in the folklore that arose after the spread and assimilation of Islam, the image of the angel Azariel began to be portrayed in a negative, deadly way. In other words, people adapted to their understanding and way of life. The singing of angels in the image of a beautiful woman and a newborn child is commonplace in Turkic poetry.It is well known that the literature of Turkic peoples has many common characters, similar and recurring plot lines, mythical legends, and folklore genres. One of the important topics is the study of the concept of «angel» common with the Islamic world, the nature and similarity of angelic religious epics in the transmission in the literature of Turkic peoples, the reflection of the image of «angel» in the understanding of people in literature. It is the development of the concept of «angel» that moved from mythology to folklore, from folklore to literature, turned into a motive network of numerous fairy tales and legends, epics, in the process of development the acquisition of individual character traits and descriptions inherent in each of the Turkic peoples, a topic requiring a comparative study. The article, as far as possible, noted the changed version of Әzireil into Esrel, Esrel, Esrelĕ, Esrelĕ; also noted the angels Harut and Marut, which God brought down to earth to help the people who are so strongly endowed with magic; the display in fiction of the angels Mănkүr-Nүkіr and Israfil asking many questions.The artistic image of the mythic hero-Angel, common to the Turkic peoples, is a viable subject. Therefore, it is important for us to understand their essence and meaning. The presentation of the characters common to the mythology of Turkic peoples is a complex and fascinating task.Such research is born only as a result of many years of research. In the future, we will continue our research on the common characters in the mythology of Turkic peoples.

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Dixon, Ian. "ALTERNATIVES TO LOVE: INDIAN CINEMA REINVENTED IN GREATER ASIA." Miguel Hernández Communication Journal 13 (July 28, 2022): 407–27. http://dx.doi.org/10.21134/mhjournal.v13i.1505.

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As conventional Bollywood continues to thrive, independent productions supported by Netflix and other streaming apps are embracing more insurgent themes and challenging storylines. While Netflix steers its Asian production arm toward South Korea, India remains a vital focus on the world cinema scene. Following the lead of maverick actor/producer Amir Khan in the wake of Dhobi Ghat (2010), films such as A Death in the Gunj (2016) and Sir (2018) not only feature women’s themes but aggregate the colour and movement of Indian cinema while enlisting serious subject matter. Netflix and other streaming apps may provide a vital platform, but the traditions of culture and cinema predate this distribution opportunity by centuries. Drawing from film theorists such as Ashvin Devasundaram, Madhuja Mukherjee, Chidananda Das Gupta and Neelam Sidhar Wright, I examine the two exemplary films as textual analysis and story-based in a historical context. Along with the influence of Hindu mythology, this paper seeks a template for effective, globally relevant cinema which does not pander to Edward Said’s notion of Orientalism. While considering the storytelling traditions of Rabindranath Tagore and Satyajit Ray as literary and cinematic voices, this paper also consults Western screenwriting gurus Stephen Cleary and Robert McKee in its search to support the artistic aims of streaming-based art cinema from India. India, especially at this time of pandemic crisis, deserves to be championed for its centuries of unrivalled artistic achievement and unparalleled cinematic exuberance.

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KADIOĞLU, Muhsin. "The First Female Pirate in Islamic History (İslam Tarihinin İlk Kadın Korsanı)." ALTRALANG Journal 3, no. 01 (July 31, 2021): 118–37. http://dx.doi.org/10.52919/altralang.v3i01.107.

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ABSTRACT: In this article, women who manage armies, participate in war, and pirate in the seas are examined. In order for a woman to be considered a warrior, she commanded an army, the navy, or an unidentified warrior group. After giving information about famous women in mythology and history of different nations, especially the Muslim warrior women were emphasized. In Islam, women have always been the subject of debate. Therefore, the warrior women in the Islamic world have been researched. After brief informations about Muslim warrior women, first Muslim sea warrior women Aisa Hurra was focused on. The piracy is requires specific information. For this reason, the identity of Seyyide Ayse, the reasons of her piracy, her inspiration from warriors and maritime pirate women inspected. In this article will provide new information on Muslim women’s participation in social life. ÖZET (TÜRKÇE): Bu makalede, orduları yöneten, savaşa katılan, denizlerde korsanlık yapan kadınlar incelenmiştir. Bir kadının savaşçı olarak düşünülebilmesi için, bir orduya, donanmaya veya tanınmamış olsa da örgütlü bir savaşçı gruba komuta etmesi esas alınmıştır. Farklı milletlerin mitolojilerinde ve tarihlerindeki ünlü kadınlar hakkında bilgiler verildikten sonra, özellikle Müslüman savaşçı kadınlar incelenmiştir. İslam’da kadın her zaman tartışılan bir konu olmuştur. Bu nedenle, İslam dünyasındaki savaşçı kadınlar araştırılmıştır. Müslüman savaşçı kadınlar hakkında kısa bilgiler verildikten sonra, ilk deniz savaşçısı Seyyide Ayşe üzerinde durulmuştur. Korsanlık özel bilgiler gerektirmektedir. Bu nedenle Seyyide’nin kimliği, korsanlık nedenleri, ilham aldığı savaşçılar ve ilham verdiği denizci korsan kadınlar incelenmiştir. Bu çalışma, Müslüman kadınların sosyal hayata katılımı konusunda yeni bilgiler verecektir.

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Journal articles on the topic 'Korean mythology'

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