A shaman climbs a rock to wish at a sacred web site on Mount Inwang in central Seoul, Sept. 2. Korea Occasions picture by Ha Sang-yoon
Editor’s word
For 3 months, the Hankook Ilbo, the sister publication of The Korea Occasions, visited fortune-telling outlets and shamanic prayer websites throughout the nation to make clear the 2 faces of shamanism in our society. We additionally explored the present standing of shamanism and examined the longer term path of this custom. The next article is the final in a four-part sequence.
By KTimes
Kim Dan-wol (pseudonym), a shaman, doesn’t promote herself. She refuses to take part in YouTube or broadcast media, even when approached for TV appearances. Though fame may carry wealth and luxurious, it might additionally depart her with much less time to wish to the spirits and fewer alternatives to fulfill those that are actually in want.
After receiving her religious calling three years in the past, Kim devotes herself to praying for her followers, stating that her biggest happiness comes from seeing them discover peace and thrive.
“The picture of shamanism has been tarnished by shamans who’re centered solely on earning profits,” Kim mentioned.
She mentioned that prioritizing cash has sidelined correct rituals and traditions, and the world of shamanism grew to become confused as a consequence of unchecked religious callings. She mentioned that some shamans, unable to draw purchasers, resort to manipulative YouTube content material, resulting in a vicious cycle of exploitation.
“This world isn’t inherently dangerous. Shamans possess talents that others don’t. I simply want they might use these talents for good. In the event that they sincerely empathize with their followers and carry out correct rituals, shamanism and the standing of shamans would naturally rise,” Kim mentioned.
Survey of 129 shamans
A survey of 129 shamans performed by The Hankook Ilbo, the Korean-language sister paper of The Korea Occasions, revealed that seven out of 10 consider shamanism is seen negatively by society. Many attribute this notion to the truth that shamanism is commonly dismissed as superstition moderately than being acknowledged as a professional faith.
From August to October, The Hankook Ilbo performed a survey of shamans throughout the nation, with the help of the Korean Kyungsin Federation.
The typical age of survey contributors was 54.7, with most shamans practising in Seoul (42.6 p.c) and Gyeonggi Province (20.2 p.c). Practically half of them (48 p.c) had a highschool schooling, and 21 p.c had accomplished or attended school.
Earlier than changing into shamans, 41.9 p.c had practiced Buddhism, adopted by these with no faith (24.8 p.c), Christians (14 p.c) and Catholics (13.2 p.c). Essentially the most generally worshiped deities had been ancestral spirits, heavenly spirits, navy spirits and mountain gods.
Shamans pray on Mount Inwang in Seoul in September. Korea Occasions picture by Ha Sang-yoon
Spiritual prejudice fuels detrimental notion
In response to the survey, 59.7 p.c of respondents felt that individuals view shamans negatively, with 11.6 p.c describing the notion as “very detrimental.”
The principle causes cited for this detrimental view had been spiritual prejudice that considers shamanism as superstition (78.3 p.c), detrimental portrayals within the media (28.3 p.c), scams and intercourse crimes associated to shamans (21.7 p.c) and doubts concerning the professionalism of shamans (18.5 p.c). Respondents may choose a number of solutions.
Then again, solely 17.9 p.c believed that individuals view shamans positively, citing causes resembling recognition of non secular range (42.3 p.c), religious therapeutic and counseling (34.6 p.c) and acknowledgment of the social, cultural and historic worth of shamanism (23.1 p.c).
Traditionally, shamanism has confronted lengthy intervals of oppression, notably in the course of the 1910-45 Japanese colonial interval, when conventional Korean beliefs had been suppressed beneath the guise of modernity and rationalism.
Cho Seong-je, head of the Mucheon Cultural Analysis Institute, mentioned, “The time period ‘shamanism’ itself was coined by Japanese students in the course of the colonial interval to demean Korea’s conventional customs, and this distorted perspective considerably influenced the detrimental notion of shamanism.”
Shamans themselves acknowledge their position in perpetuating this detrimental picture. A 54-year-old shaman with 21 years of expertise, whom we met in Mount Gyeryong, South Chungcheong Province, mentioned, “Folks look down on shamanism due to dangerous shamans. Whereas there are good shamans, the dangerous ones stand out and damage the general picture.”
He added, “It’s a aid that shamanism is changing into extra acquainted to the general public by way of TV reveals and films like ‘Exhuma.'”
Shamans carry out a ritual utilizing material in Daegwallyeong, Gangwon Province, September. Korea Occasions picture by Ha Sang-yoon
Preliminary reluctance to grow to be shamans
Because of the detrimental notion of shamanism, 73.7 p.c of respondents initially refused to grow to be shamans. Nevertheless, many ultimately selected the trail after experiencing mubyeong (religious sickness), which 71.3 p.c reported because the driving issue.
The signs of mubyeong various, with bodily ache being the commonest (53.5 p.c), adopted by psychological well being points (32.6 p.c), irregular conduct (23.3 p.c) and emotional issues (21.7 p.c).
Amongst those that sought psychiatric remedy earlier than changing into shamans, 65 p.c had been identified with despair, 42.5 p.c with acute stress dysfunction and 15 p.c with bipolar dysfunction.
A 39-year-old shaman we met at a prayer web site on Mount Inwang in Seoul mentioned, “I suffered from despair for seven years, was hospitalized and couldn’t sleep or eat for 3 years. However after receiving the religious calling, my signs disappeared, and now I’m wholesome sufficient to take pleasure in a hamburger meal.”
A view of a prayer web site close to Mount Gyeryong in South Chungcheong Province in September / The Korea Occasions
Lack of correct coaching for shamans
Regardless of changing into shamans after receiving religious callings, many reported not receiving sufficient coaching from their religious mentors who information new shamans, generally known as “sinbumo” in Korean.
Practically half (46.5 p.c) mentioned they didn’t obtain adequate coaching, whereas solely 30.2 p.c mentioned they had been educated correctly. Because of the lack of correct schooling, 27.1 p.c of respondents mentioned they attended shamanic coaching academies.
Byung Kyung-sook, the pinnacle of Hwaryeongam Transmission Heart in Ansan, mentioned, “I parted methods with my sinbumo a yr and a half after receiving my calling and had nobody to information me. I opened an academy to assist others in the same state of affairs, the place I educate dance actions and how one can deal with devices wanted for rituals.”
The price of attending such academies ranges from 300,000 received ($230) to 500,000 received monthly.
Shamans additionally expressed the necessity for presidency assist (42.6 p.c) as a very powerful consider gaining social acceptance for shamanism.
Some known as for educational analysis into shamanism (20.2 p.c) and the designation and safety of shamanic rituals as cultural heritage (13.2 p.c).
To cut back shamanic-related crimes, respondents instructed implementing a certification system for shamans (26.4 p.c), stricter punishments for legal acts (24.8percent), and elevated self-regulation (21.7 p.c).
Shamans pray at a sacred web site close to Mount Gyeryong in South Chungcheong Province in September. Korea Occasions picture by Ha Sang-yoon
Push for formal recognition
Lee Seong-jae, director of the Korean Kyungsin Federation, mentioned, “It will be useful if the federal government may help in establishing instructional establishments for coaching shamans correctly or recognizing their standing as spiritual figures. Shamans should additionally keep away from unethical conduct in the event that they wish to cut back the detrimental notion.”
Efforts to institutionalize shamanism had been made in the course of the 2003-08 Roh Moo-hyun administration, however they confronted sturdy opposition from established religions, notably Christianity, and the initiative misplaced momentum.
The shortage of a unified voice inside the shamanic group, as a result of various interpretations of spirits, additional hindered the efforts.
Consultants argue that to be able to practice shamans systematically, it’s important to first perceive the dimensions of the group.
Whereas the Korean Kyungsin Federation claims there are 300,000 shamans throughout the nation, there isn’t a approach to confirm this. The federal government has by no means collected statistics on shamanism, nor has it performed any type of complete survey.
“There must be a registration course of that features fundamental data resembling when and the place shamans obtained their religious callings and who their sinbumo had been,” mentioned Yang Jong-seung, former president of the Affiliation for Korean Shamanistic Research. “If the federal government or associated organizations handle this data, shamans may work extra overtly and acquire larger recognition in society.”
This text from the Hankook Ilbo, a sister publication of The Korea Occasions, is translated by a generative AI and edited by The Korea Occasions.
