Raymond Trinh - Week 3

In Chapter 1 of Chongho Korean Shamanism: The Cultural Paradox, the author argues that shamanism is not a sort of traditional medicine, and the utilization of shamanuic healing is not a phenomenon of medical pluralism. Kim states, individuals involved with becoming acquainted with the contexts of misfortune within which people resorted to shamans. Therefore, this presents that many people turn to shamans for guidance and healing practices in times of misfortune, such as deaths or illness. The term misin, does not exclusively mean shamanism, it also includes other traditions, such as geomancey. Although geomancy is also classified as superstition by the government and it is not stigmatized to the degree shamanism is. Among practitioners of “superstition”, mudang are probably the most severely stigmatized by Koreans. Mudang is the most common title for Korean shamans, however the title is derogatory, unlike the titles of other practitioners of “superstition: such as the geomancer. As a result of this, it is an insult for Korean shamans to be called “mudang”, and many mudang prefer different titles. What I found really interesting about this chapter is that Buddhism is a typical mode of disguise for Korean shamans and their clients in a sociocultural environment where shamanism is heavily stigmatized. Kim states, “Buddhism has been a dominant ideology is Korean society for nearly 1500 years, and during that time Korean shamanism must have adopted some Buddhist symbols as a survival strategy” (24). For examples, these disguises were so commonplace that shamanism and Buddhism often appear to be mixed up together or become unified. 

What are other spirituality practices that are destigmatized in society? 

Shamanism in South Korea

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