Mu (shaman)
[1] The Korean word 무 mu is related to the Chinese 巫 wu,[2] which defines shamans of either sex.
[3] Mudang itself is explained in relation to Chinese characters, as originally referring to the "hall", 堂 tang, of a shaman.
[3] A different etymology, however, explains mudang as stemming directly from the Siberian term for female shamans, utagan or utakan.
[4] Baksu may be a Korean adaptation of terms loaned from Siberian languages, such as baksi, balsi or bahsih.
[6] The work of the mu is based on the holistic model, which takes into consideration, not only the whole person, but the individual's interaction with his environment, thus both the inner and outer world.
In all the myths which figuratively explain the role of the shamans, it is implied that they are media, intermediaries, of higher forms of being.
[8] Generally, these myths explain that shamans, whom in the most recent history of Korea are regarded as belonging to the lowest class of society (cheonmin 천민), have a forgotten divine or princely nature,[9] often coming from a blood lineage that may be traced back to the early founders of civilisation.
These myths usually tell of a man, Pobu Hwasang, who encountered the "Holy Mother [of the Heavenly King]" on the top of a mountain.
[14] According to some scholars, this myth was first elaborated in the Silla period, when Buddhism and influences from China had already penetrated the Korean peninsula.
[17] In the tradition of Jeju Island, where there are more male baksu than female mudang, the myth tells of a prince as the ancestor of all shamans.
[18] Dangun is traditionally considered to be the grandson of Hwanin, the "Heavenly King", and founder of the Korean nation.
[21] At the time of his reign, Ungnyeo or Ungnye (웅녀, 熊女)[22]—who was a she-bear—and a tiger were living in a cave near the holy city, praying earnestly that their wish to become part of mankind might be fulfilled.
[21] Ungnyeo patiently endured weariness and hunger, and after twenty-one days she was transformed into a beautiful woman, while the tiger ran away for it could not tolerate the effort.
[21] Dangun reigned as the first human king of Korea, giving to his kingdom the name of Joseon, "Land of the Morning Calm".
[21] According to some scholars, the name Dangun is related to the Siberian Tengri ("Heaven"),[23] while the bear is a symbol of the Big Dipper (Ursa Major).
They perform fortune telling using spiritual powers derived from their possession, and lead gut rituals involving song and dance.
A sub-type of mudang is the sǒnmudang or posal, who are thought to have acquired power through spiritual experience, but are still not worthy of holding an orthodox gut.
[30] Seseummu (세습무; 世襲巫), found in the area south of the Han River, receive their status as shamans by family bloodline.
[31] Tangol are a type of shaman found predominantly in the southernmost regions of the Korean peninsula, especially in Yeongnam (Gyeongsang) and Honam area (Jeolla).
Each one of the tangol families of Honam had districts of influence (tangolpan) in which they had the exclusive right to perform gut rites.
Shamans also perform (gut) rites to appease the gods and in modern times they also provide charms and talismans for luck or to ward off disease.
During this time Shamans were not only ridiculed, mistreated, and humiliated, they were also still consulted and asked to help during famines and when natural disasters would occur.
