This study compares Pyolsin Kut in the East coast of Korea and Redaisai in the East-North area of Japan. The purpose of the study is to investigate the substance of Japanese shamanistic culture, 우 the assumption that both Korean kut and Japanese Redaisai traditions are similar as community rituals. Comparison was made in the order of regions, rituals, shamans and communities, and contents of the rituals. The Japanese shamans are differentiated from the Korean counterpart in the aspect that they do not form a kinship society, and lead rituals independently. However, the role of Howooin [the community leader] in Japan, and that of Dangjoo in Korea appear similar. The function and role of Miko [shaman] in Japan is also alike to that of Mudang in Korea. Especially the social role of Miko and the content of rituals, which the Miko organizes, are almost the same as Mudang's. The artistic group in the Japanese ritual such as Kakurashu has a unique character, which cannot be found in the Korean ritual: nevertheless, the role of Kakurashu played in the Redaisai is comparable to the Korean counterpart. In both Japan and Korea, Participants in the rituals are composed of the natives of the community. However, the Japanese case has more religious characters. The contents of rituals are compared by function. It is inferred that the order of rituals in Japan and Korea are different, but in a similar structure. Maeul Jesa [The community sacrificial rite] in Korea is equivalent to Sikiten in Japan. Kolmaeghi Seonang Kut in Korea is comparable to Kongensama in Japan; Bujung Chunjwa Kut [a ritual for purification] to Yudate; Ekmaki [kick out evil spirit] to Magatabe; Kongsoo[prophesy] to takusen. However, Kakura led by mask dancing is a unique Japanese rituals, which cannot find a counterpart in Korea. However, it can be suggested that the male shaman's play in the Korean Kut has some function similar to that of Kakura in Japan.