LOOPING EFFECTS BETWEEN IMAGES AND REALITIES: UNDERSTANDING THE PLURALITY OF KOREAN SHAMANISM by Dong Kyu Kim B.A., Sogang University (Seoul), 1996 M.A., Sogang University (Seoul), 2000 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE STUDIES (Asian Studies) THE UNIVERSITY OF BRITISH COLUMBIA (Vancouver) January 2012 © Dong Kyu Kim, 2012 Abstract This thesis aims to show the wide spectrum of Korean shamanism, not only by exploring a body of images of Korean shamanism that has been established on the level of academic discourse, but also by illustrating the practices of modern shamans and clients. I mean by the words ―a wide spectrum of Korean shamanism‖ that there are multiple images and realities subsumed under the title of Korean shamanism. Not only negatively associated concepts, such as ―superstition,‖ ―magic,‖ ―primitive‖ and so on, but also positive images coexist on the contemporary spectrum of Korean shamanism. Those images do not remain limited to academia, but also shape the reality of Korean shamanism, having been appropriated by governmental policies as well as by shamans themselves. I call it ―looping effects between images and realities‖ in Korean shamanism. In order to show the looping effect in Korean shamanism, I first analyze the historical development of the shamanism-image which has been configured within official discourses in specific intellectual and social contexts. Various identifications and classifications of Korean shamanism are placed along the spectrum of Korean shamanism anchored by two extreme images, ―the negative image‖ and ―the positive one.‖ I will then show how those images of Korean shamanism affect Korean shamans‘ identity-making process and even the reconfiguration of Korean shamanism itself. Here, academic discourses are perceived as one constituent of contemporary Korean shamanism. As another factor in the formation of the plural realities of Korean shamanism, I suggest the dynamic relationship between shaman and client. For over one hundred years, Koreans have ii experienced radical changes in the realms of spirituality and materiality. In accordance with these changes, many fundamental values, such as modern scientific rationalism and the religious worldview, have competed with each other. In this circumstance, Korean shamans try to enforce a shamanic worldview through ritual activities, and their ritual activities are reorganized according to their contemporary clients‘ various desires which reflect specific situations. In conclusion, in this dissertation, I contend that all these feedback processes, between images and realities and between shaman and client, have constructed the plurality of Korean shamanism. iii Preface Chapter 4 contains some material collected during the field research for my M.A Thesis, ―Mugyo ui Sinang Silcheon‘gwa Ilsangseon (The Practices of Shamanistic Belief and Everydayness).‖ Sogang Universtsity, 2000. Chapter 4 contains some material published in my article, ―Gangsinmu Seseupmu Yuhyeongnon-e daehan Ilgochal (A Consideration of Typological Understanding of Spirit- possesed Shaman and Hereditary Shaman).‖ In Han’guk Musok ui Gangsinmuwa Seseupmuui Yuhyeong Gubunui Munje [An Issue of Typological Distinction between Spirit-possessed Shaman and Hereditary Shaman] edited by Han‘guk Musokhakhoi, 99-100. Seoul: Misokwon, 2006. Chapter 4 and 5 contain some ethnographic data collected mainly during my field research in Seoul and Incheon: May 2006 – January 2007, May 2008 – May 2010. My field research for this dissertation was conducted with the approval of ―Behavioural Research Ethics Board, Office of Research Service,‖ and the certificate number for that approval is H06-80057. iv Table of Contents Abstract………… ........................................................................................................................... ii Preface…………............................................................................................................................ iv Table of Contents ............................................................................................................................ v List of Figures…. .......................................................................................................................... vii Acknowledgements ........................................................................................................................ ix Chapter 1. Introduction: Some Remarks on Motivations, Concepts, Data, and Plan ..................... 1 1.1. Motivations for this Study .............................................................................................................. 1 1.2. Theoretical Concepts ...................................................................................................................... 6 1.3. Historical Data and Field Research .............................................................................................. 10 1.4. Plan of Dissertation ....................................................................................................................... 13 Chapter 2. Negative Images of Korean Shamanism ..................................................................... 17 2.1. Confucianization and Eumsa ........................................................................................................ 22 2.1.1. Confucianism and Other Religions .................................................................................... 24 2.1.2. Hierarchical Ritual System and Eumsa ............................................................................. 31 2.1.3. Social Implications of Eumsa ............................................................................................ 39 2.2. Modernity and Misin .................................................................................................................... 45 2.2.1. The Concepts of Religion and Misin ................................................................................. 52 2.2.2. Christinanity and Musok .................................................................................................... 59 2.2.3. Anti-Superstition Movements ............................................................................................ 66 Chapter 3. Positive Images of Korean Shamanism ....................................................................... 72 3.1. Shamanism and Korean Nationalism ........................................................................................... 77 3.2. Symbolism of Resistance and Dominance ................................................................................... 91 3.2.1. Rituals of Resistance: Minjung Movement ........................................................................ 91 3.2.2. Musok as Cultural Capital: Human Cultural Treasures ..................................................... 98 3. 3. Shamanism as a Religion: A Dialogue Partner ......................................................................... 104 Chapter 4. Reconfiguring Korean Shamanship .......................................................................... 117 4.1. A Scene from a Naerimgut ......................................................................................................... 117 v 4.2. ―Traditional‖ Model for Mature Shamanship ............................................................................ 126 4.2.1. Kim Keum-hwa: An Icon of Korean Shaman ................................................................. 130 4.3. Actualization of the Official Image into a Shaman Identity: Three Shamans‘ Stories .............. 135 4.3.1. Dani: Synthesizing ―Tradition,‖ ―Minjung,‖ and ―Priesthood‖ ....................................... 137 4.3.2. Unjang: A Mugyo Priest .................................................................................................. 153 4.3.3. Jade: A Soul-Mate ........................................................................................................... 159 Chapter 5. Reconfiguring Shamanic Rituals ............................................................................... 168 5.1. Contrasting Pictures of Utilizing Shamanic Services ................................................................. 168 5.2. Mugguri: The Initial Negotiation between a Client and a Shaman ............................................ 172 5.3. Gut-performance, Being Transformed ....................................................................................... 185 5.3.1. Gongsu-Centered Gut: Weakening of the Entertaining Function .................................... 190 5.3.2. Jjambbong Gut: Blurring of the Locality of Gut ............................................................. 198 5.4. Other Ritual Activities ............................................................................................................... 207 5.4.1. Ipchunpuri and Hongsumegi ........................................................................................... 209 5.4.2. Chopailmaji and Chilseongmaji ...................................................................................... 214 Chapter 6: Conclusion................................................................................................................. 220 Bibliography…… ....................................................................................................................... 231 vi List of Figures Figure 1. A bulletin that prohibits shamanic