(Shows the importance of communication in shamanic ritual through an analysis of the language used.)īuswell, Jr., Robert E. The Gate of Words: Language in the Rituals of Korean Shamans. Xin Tangshu, 新唐書 (New History of Tang) “Dongyichuan 東夷傳: Gaoli 高麗”.īruno, Antonetta Lucia. T’aejong shillok 太宗實錄 (Veritable Records of the Reign of King Taejong). Shinjŭng Tongguk yŏji sŭngnam 新增東國輿地勝覽 (Revised and Augmented Gazetteer of Korea). Sejong shillok 世宗實錄 (Veritable Records of the Reign of King Sejong) Samguk yusa 三國遺事 (Vestiges of the Three Kingdoms) Samguk sagi 三國史記 (History of the Three Kingdoms) Injo shillok 仁祖實錄 (Veritable Records of the Reign of King Injo) Consequently, the relationship between shamanism and Confucianism has been characterized as “co-existence within conflict.” In spite of this, as mediators between the spirit world and the world of man who catered to the immediate needs of people, shamans continued to practice their rituals, and were particularly favoured by women of all classes and men of lower social status than the Confucian elite who tended to look down on the shamans. This tendency became more pronounced when the rulers of Chosŏn and the elite accepted Confucianism as the dominant ideology. It cannot be doubted, however, that once Buddhism and Confucianism, with their treasury of scriptures, were accepted by the ruling elite the social position of the shamans, representatives of an oral tradition that relied on personal inspiration, gradually deteriorated and reliance on their services was reduced. It is commonly assumed that shamanism was the original religion of the inhabitants of the Korean peninsula before Buddhism and Confucianism were introduced from China, where ecstatic religion, usually referred to as shamanism, also is supposed to have been a most ancient form of religion.
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