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The Durin-gut (lit. 'deranged ritual'), also called the Michin-gut (lit. 'insane ritual') and the Chuneun-gut (lit. 'dancing ritual'), is the healing ceremony for mental illnesses in the Korean shamanism of southern Jeju Island. While commonly held as late as the 1980s, it has now become very rare due to the introduction of modern psychiatry.

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  • Durin-gut
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  • The Durin-gut (lit. 'deranged ritual'), also called the Michin-gut (lit. 'insane ritual') and the Chuneun-gut (lit. 'dancing ritual'), is the healing ceremony for mental illnesses in the Korean shamanism of southern Jeju Island. While commonly held as late as the 1980s, it has now become very rare due to the introduction of modern psychiatry.
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  • Other name
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caption
  • Picture of a Durin-gut in 1971
hangul
  • 두린굿
  • 미친굿
  • 추는굿
RR
  • Chuneun-gut
  • Durin-gut
  • Michin-gut
mr
  • Turin-gut
  • Ch'unŭn-gut
  • Mich'in-gut
has abstract
  • The Durin-gut (lit. 'deranged ritual'), also called the Michin-gut (lit. 'insane ritual') and the Chuneun-gut (lit. 'dancing ritual'), is the healing ceremony for mental illnesses in the Korean shamanism of southern Jeju Island. While commonly held as late as the 1980s, it has now become very rare due to the introduction of modern psychiatry. In Korean shamanism, a disease—whether physical or mental—is often thought to be caused by the entry of a malevolent spirit into the body. The Durin-gut seeks to cure the mental illness by exorcising this spirit, which is often identified as a , a type of dokkaebi or goblin-like being with a penchant for attaching to human women that he lusts for. A similar exorcistic ceremony to treat mental illnesses, called the Gwang'in-gut (lit. 'Madman's ritual'), is known in North Gyeongsang Province in mainland Korea. The Durin-gut begins with the introductory ceremonies common to all major Jeju rituals, in which the gods are invited to the ritual ground. Once these have been completed, a number of dance sessions begin, in which the lead shaman sings and the apprentice shamans beat drums and gongs while the patient is made to dance to the music. The dancing may extend for as many as fifteen days. When the patient is physically unable to dance further after a number of sessions, the lead shaman talks to the patient, who is thought to be channeling the spirit inside their body. The shaman makes the patient recall the traumatic experience that caused the spirit's entry, and the spirit vows to leave the body. The ritual may be concluded by a number of preventive healing ceremonies, or only by a few rituals intended to avoid the spirit's vengeance and send back the gods.
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