Gods and Things: Is “Animism” an Operable Concept in Korea?

Laurel Kendall

doi:10.3390/rel12040283

Abstract

Shamanship is a thing-ish practice. Early missionary observers in Korea noted that features of the landscape, quotidian objects, and specialized paraphernalia figure in the work of shamans (mansin) and in popular religious practice more generally. Subsequent ethnographers observed similar engagements with numinous things, from mountains to painted images, things vested with the presence of soul stuff (yŏng). Should this be considered “animism” as the term is being rethought in anthropological discourse today? Should we consider shamanic materiality in Korea as one more ontological challenge to the nature/culture divide? Drawing on existing ethnography and her own fieldwork, the author examines the (far from uniform) premises that govern the deployment of material things in Korean shaman practice. She argues that while the question of “animism” opens a deeper inquiry into things that have been described but not well-analyzed, the term must be used with clarity, precision, and caution. Most of the material she describes becomes sacred through acts of human agency, revealing an ontology of mobile, mutable spirits who are inducted into or appropriate objects. Some of these things are quotidian, some produced for religious use, and even the presence of gods in landscapes can be affected by human agency. These qualities enable the adaptability of shaman practices in a much transformed and highly commercialized South Korea.

Highlights

In early ethnology, shamanship was a phenomenon bursting with things—robes, rattles, and drums—collected, documented, and taken back to museums
The question of shamanic materiality is almost inevitably intertwined with the return of “animism” to the anthropological conversation as an ontological challenge to the nature/culture divide
In Ingold’s sense, “alive,” in five-element cosmology they might be considered energized to different degrees or in shaman practice, charged with spirit presence much as a mansin’s mortal body is charged with inspiration

Summary

Introduction

Shamanship was a phenomenon bursting with things—robes, rattles, and drums—collected, documented, and taken back to museums. In the spirit of Yim’s clarifying inquiry, “animism” in its 21st-century sense requires a careful examination with respect to the materiality of Korean shamanic practices, the transmissibility of soul stuff, and the mutability of phenomena.

Results

Conclusion