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Journal articles on the topic 'Korean shamanism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Schlottmann, Dirk. "Korean Shamanism: Betwixt & Between." Magic, Vol. 5, no. 1 (2020): 37–57. http://dx.doi.org/10.47659/m8.037.4.pro.

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The project shows the Korean shamans of the North Korean Hwanghaedo tradition in liminal moments. These are periods in which they experience ecstasy and trance because they seek contact with spiritual entities or are possessed by gods, spirits, or ancestors. They are in an intermediate position “betwixt and between” that is very difficult to describe and is in fact experienced in a manifold of ways. The shamans that came as refugees after the Korea war imported the Hwanghaedo tradition from North Korea to South Korea. The ecstatic and wild ritual practice survived in South Korea because many r

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2

N, Suyanti. "REPRESENTASI SHAMANISME PADA MASYARAKAT KOREA MODERN DALAM FILM MAN ON THE EDGE (BAKSUGOENDAL)." AKSARABACA Jurnal Bahasa, Sastra, dan Budaya 2, no. 2 (2024): 312–18. http://dx.doi.org/10.47313/aksarabaca.v2i2.3177.

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ABSTRAKShamanisme Korea (muism) merupakan salah satu kepercayaan dengan sejarah panjang yang masih ada di tengah masyarakat Korea hingga saat ini. Di balik kemajuan teknologi, masyarakat Korea masih memercayai keberadaan shamanisme yang berakar kuat dan merupakan salah satu warisan budaya takbenda yang dilindungi oleh pemerintah Korea Selatan. Penelitian ini menggunakan metode deskriptif kualitatif dengan pendekatan studi kepustakaan untuk menjelaskan keberadaan shamanisme Korea dalam objek data, yaitu film bergenre komedi berjudul Man On The Edge (Baksugoendal). Teori yang digunakan adalah ‘S

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3

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 st

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4

Боеклиева, Мария. "Муданг в търсене на нови пространства". Терени, № 1 (23 квітня 2025): 48–64. https://doi.org/10.60053/ter.2018.1.48-64.

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The Republic of Korea is an example of a high-tech and economically developed country. While the rapid modernisation and development do not stop, the Land of the morning calm manages to save its distinctive cultural characteristics and at the same time to keep them alive in the fast-paced life of the Korean society. The contemporary situation in South Korea creates new conditions and trends, in which the Korean traditional culture, in particular, the shamanism is shaped in use on the needs of the Korean people. The elaboration of the cyberspace in Korea and the heavy use of the Internet from t

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5

Kim, Dongkyu. "The Conflicts and Compromises of the Two Cosmologies Making Korean Shamanism." Religions 16, no. 2 (2025): 199. https://doi.org/10.3390/rel16020199.

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This article explores how the unique cosmology of Korean shamanism, which continues to function as a living religion in contemporary Korea, has been shaped. A key characteristic of the cosmology in Korean shamanism is its combination of two cosmological beliefs. First, it adheres to the general shamanistic cosmology of protection, where suffering caused by supernatural beings can be overcome through the protection of even more powerful beings, who also assist in predicting the future. Second, it incorporates the belief that human life and the universe operate according to specific cosmological

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6

Teguh, Pratama Aditya. "Impact the Effect of Shamanism in Modern Society in South Korea." International Journal of Current Science Research and Review 06, no. 02 (2023): 1093–102. https://doi.org/10.5281/zenodo.7623765.

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<strong>ABSTRACT: </strong>Shamanism is an indigenous Korean faith that incorporates various beliefs and practices influenced by native Korean Buddhism and Taoism. In Korean, shamanism is called mu (무) and practitioners are called mudang (무당). The function of the mudang is usually held by women who make contact (liaison) between gods and humans. Shamans perform gut ceremonies or offerings to perform healing, bring good luck and intercede for gods by means of possession. Gut ceremonies are also held to guide the spirits of the deceased to heaven. This research aims to 1) to reveal the role of s

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7

Погадаева, Анастасия Викторовна. "The Shaman Kim Keum Hwa - Korea’s National Treasure." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 1 (May 10, 2022): 22–32. http://dx.doi.org/10.26158/tk.2022.23.1.002.

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В статье рассматривается шаманизм в Корее - мусок. В первой части выделяются основные особенности данного явления, а также перечисляются работы на русском языке, в которых коротко или более подробно рассказывается о корейском шаманизме. Но главный акцент в статье делается на роли профессионального посредника, медиатора между миром людей и миром духов - шаманом мудан, которым в Корее, как правило, является женщина. На протяжении истории Кореи положение шаманок и отношение к ним со стороны государства менялось, а их социальное положение было невысоким. Во второй части статьи на примере биографии

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8

CHAČATRJAN, Arevik. "AN INVESTIGATION ON THE HISTORY AND STRUCTURE OF KOREAN SHAMANISM." International Journal of Korean Humanities and Social Sciences 1 (November 4, 2016): 55–70. http://dx.doi.org/10.14746/kr.2015.01.04.

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Korean civilization has been influenced by different religions, such as Buddhism, Taoism, Confucianism and lately Christianity. However, the nucleus of the Korean culture is Shamanism, which is a conjuring religious phenomenon. Even though Shamanism belongs to the first page in the history of religions, it has been transmitted to next generations of Korea in different forms, somewhat surviving until today. A possible reason for this may be that Shamanism exhibits a dynamic and selective tradition that has adapted to different religions around it. It may also provide human beings with the bless

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9

Putro, Zainal Abidin Eko, and Cahyo Pamungkas. "AGAMA KHONGHUCU DAN BUDDHA DALAM LINTASAN SEJARAH KOREA." Jurnal Kajian Wilayah 8, no. 2 (2017): 137. http://dx.doi.org/10.14203/jkw.v8i2.779.

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South Korean society has a plural society with its different religious background. Khonghucu (Confucianism) and Buddhism have grown in the country for the last several centuries. Khonghucu teaches philosophy and thingking about politics and culture which form identity and ethic of Korean society. Likewise, Buddhism has a role in establishing basic identity and culture of Korean society. Other religions such as Catholic, Islam, Protestant, and shamanism are also followed by Korean. This article tries to respond the question about religious environment among Korean society, especially the questi

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10

Zhelobtsov, Fedot F. "On the problem of studying shamanism in the Yakut and Korean culture." SHS Web of Conferences 134 (2022): 00066. http://dx.doi.org/10.1051/shsconf/202213400066.

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The article is devoted to one of the discussed problems in religious studies, related to the question of whether shamanism is considered a world religion. This problem is closely related to the issues of ethnogenesis of both the Yakut and Korean peoples, which have not yet been completely resolved. Meanwhile, the realities are such that in the context of many studies, the word "shamanism" is used precisely in the meaning of religion. The relevance of the article is seen in the fact that comparative material on shamanism among different peoples will only contribute to the solution of many quest

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11

OH, Kyong-geun. "KOREAN SHAMANISM – THE RELIGION OF WOMEN." International Journal of Korean Humanities and Social Sciences 2 (November 1, 2016): 71–86. http://dx.doi.org/10.14746/kr.2016.02.05.

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Shamanism is one of the oldest religions that have existed around the world. But Korean shamanism is very exceptionally in the world, because it is monopolized by women. This article focuses on the main reasons for that state of affairs. Korean shamanism has never been accepted by the ruling class as an official religion. It was not supported by the elites of the society, so it has functioned only at the margin of culture and society. Confucian-patriarchy in the Joseon dynasty (1392-1897) was one of the main reasons why Korean shamanism became the religion of women. According to Confucian ideo

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12

Lee, Eunwoo. "The Form and Meaning of Shamanic Content Represented in Korean TV Entertainment Programs -Focusing on Buchaedosah, Knee-Drop Guru, and Ask the Bodhisattvas-." Society Of Korean Literature 51 (May 31, 2025): 107–44. https://doi.org/10.52723/jkl.51.107.

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In recent years, Korean TV entertainment programs have increasingly incorporated shamanism as a central theme, creating new forms of shamanistic expression within popular culture. This study analyzes how shamanic content is represented in three representative programs—Buchaedosah, Knee-Drop Guru, and Ask the Bodhisattvas—and examines their narrative structures and cultural implications. Despite their differences in format, subject matter, cast composition, and spatial settings, these programs form a kind of genealogy that reflects the characteristics of their respective media environments and

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13

Zolla, Elemire. "Korean Shamanism." Res: Anthropology and Aesthetics 9 (March 1985): 101–13. http://dx.doi.org/10.1086/resv9n1ms20166728.

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14

Hwang, Jihye. "Exploring Secular Spirituality in Korean Muism (Shamanism) through the Lens of Grotowski." Korean Society of Culture and Convergence 45, no. 11 (2023): 439–51. http://dx.doi.org/10.33645/cnc.2023.11.45.11.439.

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This study explores the convergence of Jergy Grotowski's ‘Secular sacrum in the theatre’ and Korean Muism(Korean Shamanism)’s shamanic rituals in the context of secular spirituality. Grotowski advocates for the theatrical stage as a sacred space, breaking barriers for genuine inner exploration, with the ‘holy actor’ crucial for manifesting secular spirituality. Drawing parallels, Muism’s shamans(mudang) embody the ‘holy actor’ through acts like ‘self-sacrifice’ and ‘emptying oneself’, seen in rituals such as the initiation ceremony(Naerim Gut). The shaman, bridging the divine and human realms,

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15

Lee, San Yun. "Shaman Motive in Korean Literature." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 4 (2022): 679–91. http://dx.doi.org/10.21638/spbu13.2022.407.

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This paper analyzes literary works that allow one to trace the changes in the perception of shaman cult in various periods of Korean social development and sheds light on the popularity of shaman motive in the 21st century. In Kim Tonni’s “Portrait of a shaman” (1936), the conflict between traditional and Western beliefs is shown through the image of a shaman woman symbolizing the ignorant Korean past and her son who converted to Christianity. Han Seungwon in his novels, uses the motive of the call for blood of those people possessed by ghosts and describes shamans’ life, traditions, and ritua

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16

Kang, Won-Don. "The Priest of Han as a Theme in the Christian-Shamanist Interfaith Dialogue." Estudos de Religião 32, no. 3 (2018): 247. http://dx.doi.org/10.15603/2176-1078/er.v32n3p247-267.

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In the article I would see into the ‘priest of han’ as a theme which Nam-dong Suh, one of the fathers of the Minjung theology, has developed, and suggest how he has made a creative and critical encounter with the shamanistic hanpuri. First, I examine in the first step how influential the shamanism is still in Korean society. In this connection I would investigate briefly how the shamanism is incorporated in Korean Protestantism. Second, I explain han and hanpuri in the context of Korean shamanism. Third, I analyze how the Minjung theology has employed the themes of han and hanpuri. Lastly, I g

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17

Seo, Jinseok. "The haunted culture—Shamanic heroes in the cultural content industry of South Korea." Acta Orientalia Vilnensia 12, no. 1 (2011): 79–104. http://dx.doi.org/10.15388/aov.2011.0.1098.

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Vytautas Magnus UniversityKorea, with insufficient natural resources and a limited consumer market, began to take notice of the cultural content industry in the 21st century. This means that the cultivation of this industry has not taken place for a long time compared to Japan, the USA or Hong Kong. Yet Korea has obtained an astonishing outcome in a short time. The popular culture of South Korea, with the appellation of hallyu, boasted of an enormous strength initially in the Asian market and subsequently stretched to markets in other countries, too. Seeing that Korean cultural archetypes do n

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18

Oh Moon-seok. "Shamanism In Korean Poems." Korean Poetics Studies ll, no. 38 (2013): 101–26. http://dx.doi.org/10.15705/kopoet..38.201312.005.

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19

Walraven, B. C. A., Hung-youn Cho, Alan Carter Covell, A. Guillemoz, and Laurel Kendall. "Korean Shamanism: Recent Publications." Numen 33, no. 1 (1986): 175. http://dx.doi.org/10.2307/3270132.

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20

Sarfati, Liora. "The Cosmopolitan Vernacular: Korean Shamans (Mudang) in the Global Spirituality Market." Religions 14, no. 2 (2023): 189. http://dx.doi.org/10.3390/rel14020189.

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Cosmopolitanism has often been used to discuss religions that had been institutionalized, canonized, and then transmitted globally through premodern cultural flows. In contrast, vernacular religions have maintained their local uniqueness in terms of pantheons, belief systems, practices, and ritual objects—even into the 21st century. This article discusses the cultural and societal conditions that have enabled the vernacular traditions of Korean shamanism (musok) to travel globally in real and virtual worlds. Not all Korean shamans (mudang) work with foreigners, but the four ethnographic case s

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Hung-youn, Cho, and Laurel Kendall. "Shamans, Housewifes, and Other Restless Spirits. Women in Korean Shamanism." Asian Folklore Studies 45, no. 2 (1986): 314. http://dx.doi.org/10.2307/1178630.

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22

최준. "Ghost Marriage in Korean Shamanism." Korean Cultural Studies 17, no. ll (2009): 153–88. http://dx.doi.org/10.17792/kcs.2009.17..153.

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23

Kwon, Heonik, and Jun Hwan Park. "American Power in Korean Shamanism." Journal of Korean Religions 9, no. 1 (2018): 43–69. http://dx.doi.org/10.1353/jkr.2018.0002.

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24

YU, Yuk-Rye. "Korean Classical Literature and Shamanism." Literature and Religion 20, no. 3 (2015): 111–33. http://dx.doi.org/10.14376/lar.2015.20.3.111.

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25

Yun, Dong-Hwan. "Choi Gil-seong and research on Korean shamanism -Focusing on the Study of Korean Shamanism-." Korean Folklore 78 (November 30, 2023): 95–115. http://dx.doi.org/10.21318/tkf.2023.11.78.95.

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26

SHINZATO, Yoshinobu. "Korean Shamanism as Religion : The Development of ‘Mugyo’ in Shamanism Discourse." Studies in Religion(The Journal of the Korean Association for the History of Religions) 78, no. 3 (2018): 183–211. http://dx.doi.org/10.21457/kars.2018.78.3.12.183.

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Safronova, Lyudmila, and Aygerim Bekmuratova. "Ethnocultural images in postcolonial publications in the Russian-language prose of the Korean diaspora." Przegląd Wschodnioeuropejski 11, no. 2 (2020): 275–85. http://dx.doi.org/10.31648/pw.6510.

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The literature of the Korean diaspora of the former Soviet Union combines the national characteristics of the Korean culture of the metropolis, the Korean national mentality, and at the same time reflects the historical realities and difficult, sometimes tragic fates of all peoples of the USSR and post-Soviet period. In this respect, the evolution of the literature of the Korean diaspora, leading from the prose in Korean to the first settlers from Korea to Sakhalin, was shown, which later were deported by Stalin’s decree to Kazakhstan and Uzbekistan. The literature of the Korean diaspora in Ka

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28

Lazareva, Ksenia V. "KOREAN SHAMANISM. FROM TRADITION TO PERFORMANCE." RSUH/RGGU Bulletin. Series History. Philology. Cultural Studies. Oriental Studies, no. 9 (2018): 155–64. http://dx.doi.org/10.28995/2073-6355-2018-9-155-164.

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29

Kendall, Laurel. "Korean Shamanism: The Cultural Paradox (review)." Korean Studies 27, no. 1 (2003): 144–46. http://dx.doi.org/10.1353/ks.2005.0007.

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30

Sarfati, Liora. "Healing through Gender Inversion in Korean Possession Trance Rituals." TDR/The Drama Review 64, no. 3 (2020): 16–32. http://dx.doi.org/10.1162/dram_a_00940.

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Korean shamanism ( musok) considers problems of physical, social, and mental health to be a result of supernatural intervention. The unique position of male practitioners who become healers within a female-dominated sphere is especially telling as they perform cross-gender behavior that is perceived as related to homosexuality, which is stigmatized in Korea and often labeled as a “mental illness.” In contrast, musok frames these behaviors as responses to demands from the spirit world.

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31

Choi, Sooran. "Art-Kut! The Counter-Cultural and Feminist Spirituality of Shamanism in Postwar South Korean Art." Religion and the Arts 27, no. 1-2 (2023): 86–106. http://dx.doi.org/10.1163/15685292-02701012.

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Abstract On 17 January 1981, during a cold Winter Day at the height of an authoritarian military regime, a group of South Korean artists named “Baggat Misul [Outdoor Art]” gathered around a riverbank outside Seoul to interact with nature and called it “jayeon misul [nature art].” A young woman artist Yong-sin Suh performed an act the group called “a lark,” during which Suh alternated with two male artists in reading aloud sections of newspaper articles. These unhinged, free-spirited acts were inspired by the Korean folk theater tradition of pansori (traditional Korean musical opera), and kut (

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32

Shure, Charles La. "Contemporary Korean Shamanism: From Ritual to Digital." Journal of American Folklore 136, no. 540 (2023): 225–26. http://dx.doi.org/10.5406/15351882.136.540.13.

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33

OH, Kyong-geun. "THE ASPECT OF CONFLICT BETWEEN PATERNALISM AND CONSTITUTIONALISM IN KOREAN CONTEMPORARY SOCIETY." International Journal of Korean Humanities and Social Sciences 4 (January 24, 2019): 89–106. http://dx.doi.org/10.14746/kr.2018.04.03.

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As of the 21st century, Koreans are struggling to achieve an advanced society. Material abundance may be a prerequisite for advanced society, but what is more important and essential is transparent and just society implementation in which an equal opportunity is given to all members of society and fair competition is ensured by fair rules. Unfortunately, in the Korean society, almost in all the layers of it, corruption and injustice/ immorality are still rampant.I believe that such a phenomenon comes from the weak sense of the rule of law in Korean society compared with the other developed cou

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34

VISOČNIK, Nataša. "The Role of Religion in the Life of Zainichi Koreans in Japan." Asian Studies 4, no. 1 (2016): 229–43. http://dx.doi.org/10.4312/as.2016.4.1.229-243.

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Among the many elements that define people’s identity is ethnicity, which refers mainly to a person’s or a group’s sociocultural heritage, based on characteristics such as common or shared national origin, language, religion, dietary preferences, dress and manners, and other traits that denote a common ancestry. Religious identity, especially if shared, can influence one’s socioeconomic adjustment within an ethnic boundary that promotes ethnic identity, and religious faith can be a source of ethnic and even inter-ethnic solidarity. Korean immigrants in Japan established numerous mutual aid org

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35

Gasymov, A. B. "“Shamanic Illness” of the Prophet Ezekiel: Criticism of the Concept." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 48 (2024): 140–49. http://dx.doi.org/10.26516/2073-3380.2024.48.140.

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This article is devoted to refuting the concept of Yong-Chi Rhie, who proposes to read the narrative of the calling of the prophet Ezekiel as a shamanic illness (in Korean shamanism). Since the author investigates the story in question as such, without textual criticism, the refutation of the researcher's concept is constructed from within the biblical corpus. To analyze the problem, all key elements of both the shamanic illness and the calling of the biblical prophets are parsed in detail. It is noted that the comparison of the two phenomena – shamanic illness and the calling of a prophet – o

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36

YOO, BOO WOONG. "RESPONSE TO KOREAN SHAMANISM BY THE PENTECOSTAL CHURCH." International Review of Mission 75, no. 297 (1986): 70–74. http://dx.doi.org/10.1111/j.1758-6631.1986.tb01454.x.

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37

Hung-youn, Cho. "Cultural Interbreeding between Korean Shamanism and Imported Religions." Diogenes 47, no. 187 (1999): 50–61. http://dx.doi.org/10.1177/039219219904718705.

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Lee, Jonghyun. "Shamanism and Its Emancipatory Power for Korean Women." Affilia 24, no. 2 (2009): 186–98. http://dx.doi.org/10.1177/0886109909331756.

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39

Kwon, Heonik. "Parallelism: Yim Suk-Jay’s Theory of Korean Shamanism." Korean Folklore 77 (May 31, 2023): 7–27. http://dx.doi.org/10.21318/tkf.2023.5.77.7.

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40

Kim, Dong Kyu. "Domestication of Non-human Agents in Contemporary Korean Shamanism." Critical Review of Religion and Culture 43 (March 31, 2023): 17–48. http://dx.doi.org/10.36429/crrc.43.1.

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41

Choi, Gyeongchun. "The Influence of Shamanism in the Korean Adventist Church." Journal of Adventist Mission Studies 9, no. 2 (2013): 21–38. http://dx.doi.org/10.32597/jams/vol9/iss2/3/.

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42

최준. "Understanding Shamanism in North Korea－A Narrative of a Female North Korean Shaman." Korean Cultural Studies 21, no. ll (2011): 171–99. http://dx.doi.org/10.17792/kcs.2011.21..171.

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43

김동규. "The Plurality of Korean Shamanism — Looping Effects between Academic Discourses and Construction of Shaman's Self-Identity —." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 66 (2012): 193–220. http://dx.doi.org/10.21457/kars..66.201203.193.

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Sem, T. Y. "Tungus-Manchu Traditional Beliefs. Part 2: Zoomorphic Complex." Archaeology, Ethnology & Anthropology of Eurasia 49, no. 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, r

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45

LEE, JongWoo. "The Pattern of Re-education of Shamans in Modern Korean Shamanism: Centered on the ‘Mudang School’." Studies in Religion(The Journal of the Korean Association for the History of Religions) 81, no. 3 (2021): 137–65. http://dx.doi.org/10.21457/kars.2021.12.81.3.137.

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46

Flaherty, Robert Pearson. "JeungSanDo and the Great Opening of the Later Heaven: Millenarianism, Syncretism, and the Religion of Gang Il-sun." Nova Religio 7, no. 3 (2004): 26–44. http://dx.doi.org/10.1525/nr.2004.7.3.26.

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ABSTRACT: Korea's JeungSanDo is a syncretistic religion in which elements of religious Taoism, Buddhism, Neo-Confucianism, Roman Catholicism, and Korean shamanism are combined with a unifying millenarian vision that was initially formulated in the late nineteenth and early twentieth centuries in the late Joseon Dynasty. JeungSanDo is based on the teachings of Gang Il-sun (1871––1909), who was/is regarded by his followers as the incarnation of SangJe (Shangti), the Ruler of the Universe in religious Taoism, as well as Maitreya, the Future Buddha of Buddhist eschatology. The religion of Gang Il-

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Junliang, PAN. "Rethinking Mediumship in Contemporary Wenzhou." Review of Religion and Chinese Society 6, no. 2 (2019): 229–52. http://dx.doi.org/10.1163/22143955-00602005.

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The study of spirit mediums has drawn the attention of international scholars from the 1960s onward, and the topic continues to thrive. Yet little work has been done on spirit mediums in mainland China, which have mainly been glimpsed through studies of mediumship in Taiwan. This article draws on ethnographic research to explore the diverse traditions of spirit mediums in Wenzhou. While spirit mediums are viewed with ambivalence, they play a significant role within broader Chinese folk religions. It is crucial to understand spirit mediums through the appropriate cultural context in order to un

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48

Lee, Hyunseon. "Shamanism in Korean Cinema and Popular Culture: The Korean shaman narrative, shaman films, and women." Institute for Historical Studies at Chung-Ang University 54 (December 31, 2021): 191–221. http://dx.doi.org/10.46823/cahs.2021.54.191.

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49

Yun, Enseok. "A Understanding on Korean Shamanism of Early Protestant Missionaries in Korea: From 1884 to 1910." 韓國敎會史學會誌 51 (December 31, 2018): 181–221. http://dx.doi.org/10.22254/kchs.2018.50.06.

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50

Yun, Enseok. "A Understanding on Korean Shamanism of Early Protestant Missionaries in Korea: From 1884 to 1910." 韓國敎會史學會誌 51 (December 31, 2018): 181–221. http://dx.doi.org/10.22254/kchs.2018.51.06.

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