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Special Issue on ‘Religion, Culture, and Extraordinary Experience’ Introduction (Shushan) 1 Introduction: Special issue on ‘Religion, Culture, and Extraordinary Experience’ Guest editor: Gregory Shushan Honorary Research Fellow, University of Wales Trinity Saint David [email protected] Despite longstanding theoretical and methodological objections, scholarly research into so-called ‘religious experience’ continues to flourish. This issue of the Journal for the Study of Religious Experience is dedicated to exploring the relationships between religion, culture, and unusual experiences which are commonly viewed in religious, spiritual, or mystical terms within their own local contexts. Examples of such experiences include (but are not limited to) unitive, visionary, transcendent, numinous, mediumistic, near-death, and out-of-body, as well as other kinds of deathbed phenomena, supernatural healings, and divine revelations, voices, and precognitions. The contributions here are grounded variously in historical research and ethnographic and sociological fieldwork, though are all characterized by sound theory and method. It is especially gratifying that many are of an interdisciplinary nature. The kinds of questions underlying this issue include: In what ways do people negotiate, interpret, and integrate extraordinary experiences into their beliefs systems? Can such experiences account for the origins of religious beliefs? Are extraordinary experiences ‘all in the brain’? In what ways does culture influence experience? Do extraordinary experiences challenge or support cultural-linguistic constructivist assumptions concerning religious phenomena? What are the implications of extraordinary experiences for debates surrounding terminology in the Study of Religions (e.g., ‘religion’, ‘religious experience’)? In the first article, German ethnologist and photographer Dirk Schlottman guides us through the world of the Hwanghaedo tradition of Korean shamanism, while also questioning Western scholarly assumptions about spirit possession and other experiential phenomena. The article is supplemented by the author’s own evocative and artistic photographs. Issue 4 ©2018 Journal for the Study of Religious Experience ISSN: 2057-2301 2 Journal for the Study of Religious Experience The second article, by U.S. Hinduism scholar Loriliai Biernacki, is a highly innovative and interdisciplinary exploration of transcendent experiences in sports, interpreted through the lenses of Tantric practices and cognitive science. Rudolph Steiner’s writings are the subject of the third paper, which study of religions scholar Loren Fetterman utilizes in his critique of cultural/linguistic constructivist interpretations of mystical experiences, and to propose a theory that also draws upon transpersonal psychology and neuroscience. Study of religions scholar (and Lampeter alumnus) Jennifer Uzzell then examines anomalous experiences in contemporary Pagan communities, and contrasts them with William James’ definition of religious experience – particularly in relation to the notion of transcendence. In our last formal article, Medieval historian Simon Young presents the results of his survey of children’s fairy experiences, looking at the questions of how children integrate such experiences into their beliefs systems and spiritual development. We are also pleased to include in this issue a special section on the eminent anthropologist Edith Turner (1921-2016), much of whose work highlights the centrality of extraordinary experiences in religious beliefs and rituals. First is a piece entitled ‘The Body and the Spirit,’ which Turner wrote for the symposium Anthropology and the Paranormal, held at the Esalen Institute in Big Sur, California in 2013. Though brief, it is rich with the experience, insight, wisdom, and warmth that typifies Turner’s writings. She also very helpfully included a list of references to her works which concern the paranormal in anthropology. Accompanying this piece are reflections by anthropologist Jack Hunter on Turner’s significance to the ethnographical study of religious experience. Finally, we are fortunate to be able to include a series of short personal narratives by three of Edith and Victor Turner’s children, concerning their memories of accompanying their parents on fieldwork in Africa during the 1950s. Written especially for this issue, these pieces give us new insight into the physical, everyday contexts of the Turner’s immense contribution to the study of religious ritual and experience across cultures. We hope that this small tribute will inspire further reflections upon and engagement with Turner’s life and works. Issue 4 ©2018 Journal for the Study of Religious Experience ISSN: 2057-2301 Spirit Possession in Korean Shaman Rituals (Schlottmann) 3 Spirit Possession in Korean Shaman rituals of the Hwanghaedo-Tradition Dr Dirk Schlottmann Director of the Institute for Korean Shamanism / Berlin [email protected] The Cartesian view of the world influenced anthropological studies of ritual and spirituality. Spirit possession studies in particular suffer from this Western idiosyncrasy, because many anthropologists who write about possession argue that possession cults and rituals are “just” traditional performances for treating psychosomatic illness brought about by disharmonies in the social order. A spiritual reality, as perceived by the participants of religious rituals and shamans is in principle excluded. This reduction of the psycho-social aspects of spirit possession ignores a "transcendent reality," where physical and spiritual experiences can be an expression of individual and culturally specific reality. In this article, I analyse the various anthropological perspectives on spirit possession and compare the epistemological approaches on “ritual reality” with the indigenous terminology for states of possession of Korean Hwanghaedo-shamans from Seoul. The Hwanghaedo tradition of Korean shaman is particularly ecstatic and moments of spirit possession exist in many variations. For this reason, the analysis is focused on this tradition. Keywords: Korean Shamanism, spirit possession, incorporation, ritual, social anthropology 1. Introduction In the polyphony of conflicting, intersecting, and overlapping discourses about spirit possession where the participants use their favourite terms in accordance with their respective academic perspective, there are many different definitions of spirit possession, influenced both by Zeitgeist and teleological orientation. Each of them focuses on different elements of the complex phenomenon. This article analyses the various anthropological perspectives on spirit possession and compares the epistemological approaches on “ritual reality” with the indigenous terminology for states of individual possession. The individual experience of liminal moments discussed here includes trance, ecstasy or incorporation by gods, spirits or ancestors of Korean Hwanghaedo-shamans.1 Particular emphasis is placed on the 1 Hwanghaedo is the name of a North Korean province. Due to the Korean War (1950- Issue 4 ©2018 Journal for the Study of Religious Experience ISSN: 2057-2301 4 Journal for the Study of Religious Experience spiritual experience of the shamans themselves, whose perspectives on spirit possession are rarely discussed in depth in the existing literature.2 In 1921, Traugott Konstantin Oesterreich, a German philosopher of religion, documented that in most cultures people have attributed bad, harmful, and fateful events such as illnesses and accidents to the work of evil spirits for many centuries in his great work “Die Besessenheit”. The existence of these demonic beings as they are understood in the Christian context served as a justification of suddenly occurring and often dramatically progressing mental disorders in a pre-scientific world. The idea of possession by spiritual entities by no means disappeared with the rationality of modernity. Even in modern research directions such as transpersonal psychology, the concept of possession is accepted and is not dismissed as superstition. Using Oesterreich’s concept over half a century later, transcultural psychologist Wolfgang Pfeiffer proved in his research that spirit possession is based on the culturally accepted ideas of those affected. In many of these, the explanation of those affected was that a spiritual power took possession of them (Pfeiffer 1994, p. 143). Accordingly, supernatural causes might cause mental disorders. Other psychologists formulated their theses in a less transcendent way, describing spirit possession as the result of illness and emotional stress, which among other things was repeatedly linked to unsettling social changes in modern times. This idea is not new from an anthropological perspective, since a relationship between culture-related social stress and possession as an expression of negative feelings and protest against socio-cultural norms is considered proven by many authors (Geertz 1960, Stange 1979, Hoare 2004, Hayes 2006). In contrast to the psychological approaches, ethnological research remains more open to interpretation when it comes to the topic of spirituality. The indigenous experience of spirit possession is easily lost and disregarded in psychological discourses that are not generally based on experience and researchers are, as a result, pathologizing the culturally “other”, because the exceptional transpersonal altered state of consciousness is an experience Western civilization is no longer familiar with (Scharfetter 1997, p. 84). 1953) and the ensuing religiously hostile
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