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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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It seems to me that the real meaning of shamanism has been confused by even some sholars as wellas most people in Korea. They use it as a definition applicable to primitive religion in general, but this doesn't give any full and complete definition of it- some of them confuse it with priests or magicians or sorcerers.
In introducing a view of a foreign scholar on the subject of " A Definition of Korean Shamanism" at a seminar held under the auspices of the Korean Association of Cultural Anthropology, I argued to confine its concetp to shamanistic ecstasy. Though the German scholar beuhelt observed at the Royal Asiatic Society that there was no shamanism in Korea, it seems to me that shamanism has a nationwide distribution in Korea. He seems to draw such a conclusion only after he made inquiry of Sim-bang, a priest, found in the district of Cheju in Korea and his indication that some other patterns of religion could be found here-exepting shamanism has been much appreciated. Some other scholars wonder if Sim-bang in Cheju might have lost the shamanistic ecstasy in the light of the historical facts, but I believe that it is another form of shamanism quite different in system from shamanism because the core essence of the shaman is not supposed to be easily changeable. Its historic transitions through the Yi Dynasty were viewed in this paper, and it was proved that shmanism in itself has not changed fundamentally. We found that there were two attitudes toward it in the Yi Dynasty- one is that of the Kings and the other that of the Queens. Many kings of the Yi Dynasty placed hard restrictions on shamans, while Great Queens, Queeens and other women made them flourisn. Thus shamanism has undergone vicissitudes and its ecstasy infiltrated into dancing and oracles speically in the rituals performed in the district of Seoul so that the shape of ecstasy has been formalized and used as a recreation.
Shamanistic ecstasy examined in detail is shown to be similar to the shamanism of Siberia as a whole. The patterns of shamanism in Korea can be divided into two-one that indicates only fortune-telling or shaman-medicine whose shaman ritual contents weren't disclosed until after initiation, and the other one that developed the contents of shaman ritual as well as the function of fortune-telling and it involved the functions of fortune-telling, shaman ritual, shaman, medicine, and recreation together. The former may be called incomplete dance and the latter the complete one.
In short, in the first place, Korean shamanism resembles that of Siberia with the same system. And its ecstacy is also regarded as the core essence. In the second place, shamanistic ecstacy has never been changed even though hard restrictions have been placed upon it. Thirdly, there are other patterns of primitive religion, priests and fortune-tellers except for shamanism in Korea.
But, the research on Korean shamanism hasn't developed fully enough, and many aspects remain to discovered.
In introducing a view of a foreign scholar on the subject of " A Definition of Korean Shamanism" at a seminar held under the auspices of the Korean Association of Cultural Anthropology, I argued to confine its concetp to shamanistic ecstasy. Though the German scholar beuhelt observed at the Royal Asiatic Society that there was no shamanism in Korea, it seems to me that shamanism has a nationwide distribution in Korea. He seems to draw such a conclusion only after he made inquiry of Sim-bang, a priest, found in the district of Cheju in Korea and his indication that some other patterns of religion could be found here-exepting shamanism has been much appreciated. Some other scholars wonder if Sim-bang in Cheju might have lost the shamanistic ecstasy in the light of the historical facts, but I believe that it is another form of shamanism quite different in system from shamanism because the core essence of the shaman is not supposed to be easily changeable. Its historic transitions through the Yi Dynasty were viewed in this paper, and it was proved that shmanism in itself has not changed fundamentally. We found that there were two attitudes toward it in the Yi Dynasty- one is that of the Kings and the other that of the Queens. Many kings of the Yi Dynasty placed hard restrictions on shamans, while Great Queens, Queeens and other women made them flourisn. Thus shamanism has undergone vicissitudes and its ecstasy infiltrated into dancing and oracles speically in the rituals performed in the district of Seoul so that the shape of ecstasy has been formalized and used as a recreation.
Shamanistic ecstasy examined in detail is shown to be similar to the shamanism of Siberia as a whole. The patterns of shamanism in Korea can be divided into two-one that indicates only fortune-telling or shaman-medicine whose shaman ritual contents weren't disclosed until after initiation, and the other one that developed the contents of shaman ritual as well as the function of fortune-telling and it involved the functions of fortune-telling, shaman ritual, shaman, medicine, and recreation together. The former may be called incomplete dance and the latter the complete one.
In short, in the first place, Korean shamanism resembles that of Siberia with the same system. And its ecstacy is also regarded as the core essence. In the second place, shamanistic ecstacy has never been changed even though hard restrictions have been placed upon it. Thirdly, there are other patterns of primitive religion, priests and fortune-tellers except for shamanism in Korea.
But, the research on Korean shamanism hasn't developed fully enough, and many aspects remain to discovered.
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UCI(KEPA) : I410-ECN-0101-2009-910-013505019