Boudewijn C A Walraven | Leiden University (original) (raw)
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17세기 중엽, 난파 사건으로 인해 조선과 서양의 해국(海國)인네덜란드간의 접촉이 있었다. 그 이후 지속적인 교류가 이루어지지 않았기 때문에 조선과 네덜란드의 접촉은 큰 의미... more 17세기 중엽, 난파 사건으로 인해 조선과 서양의 해국(海國)인네덜란드간의 접촉이 있었다. 그 이후 지속적인 교류가 이루어지지 않았기 때문에 조선과 네덜란드의 접촉은 큰 의미가 없었다고 판단할 수도 있지만 이는 조선에 대한 정보가 서양에 널리 보급되는 계기로 작용하였다. 조선에 대한 자세한 보고서를 포함한, 헨드릭 하멜(1630-1692)이 저술한 책이 불어와 독어, 그리고 영어로 번역되어 17~19세기에 수 차례 출판되었다.(유감스럽게도 그 번역본에는 오류가 적지 않았다.) 『하멜의 보고서』에 기록된 서로 이질문화에 속했던 조선인들과 네덜란드인들의 만남에 21세기에 살고 있는 우리에게도 시사할만한 의미가 함축되어 있다. 낯선 문화를 대면하면 여러 가지 문제가 생길 수 있는데, 특히 『하멜의 보고서』에 실린 네덜란드 사람들의 강진 생활에 대한 대목을 보면 17세기 조선에 인종차별이 없는 화목한 다문화 사회의 맹아가 있던 것을 알 수 있다. 유럽은 18세기가 되어서야 (유사)과학적인 인종의 개념이 생겼는데, 『하멜의 보고서』는 17세기 조선 땅에서도 그런 개념이 없었다는 것을 암시하는 것이다.
Religions of Korea in Practice
Religions of Korea in Practice
나는 동아시아 갈등과 화해를 위해 유럽 연합(EU)의 예로부터 두 가지 메시지를 전하고 싶다. 첫째, 유럽의 역사적 사례는 진정으로 비전을 가진 지도자들, 무언가를 이룰 수 ... more 나는 동아시아 갈등과 화해를 위해 유럽 연합(EU)의 예로부터 두 가지 메시지를 전하고 싶다. 첫째, 유럽의 역사적 사례는 진정으로 비전을 가진 지도자들, 무언가를 이룰 수 있는 능력과 무언가를 점차적으로 만들어내는 인내력을 가진 지도자들이 인간성에 대한 가장 흉악한 범죄에 의해 야기된 분노와 적대감의 장벽을 극복할 수 있다는 사실을 보여주었다. 이런 방식으로 지속적 평화를 보장할 수 있는 새로운 구조를 창조할 수 있다는 사실을 보여주었다. 둘째, 동아시아는 유럽의 경로를 따라가선 안 된다. 유럽에선 1차 세계대전의 공포가 사람들로 하여금 초국가적 연방에 대한 생각을 하게 하는데 충분했지만, 그런 이상을 현실화하는 데는 충분하지 못했다. 현재 동아시아 국가들 간의 갈등은 엄청난 감정을 야기했다. 그러나 이런 갈등의 해결은 화해의 정신 속에 나타나야 하고, 순수한 민족적 관심을 초월하는 계획을 구상할 의지를 필요로 한다. 동아시아 국가들에게 이것을 환기시킬 또 다른 재앙적 전쟁이 일어나선 안 될 것이다.
Leidschrift : Religieuze Politiek, 2011
The Review of Korean Studies, 2000
Nineteenth century travelers from the West were frequently surprised by the almost complete absen... more Nineteenth century travelers from the West were frequently surprised by the almost complete absence in Seoul of major religious buildings and prominent religious activities, and wondered if Koreans had any religion at all. In this respect, Seoul was quite different from other East Asian cities. In fact, as one would expect in a human community the size of Seoul one century ago (around 200,000 inhabitants), there certainly were religious activities of various kirds, but these were not always visible to the eye as in other parts of the world. The dominance of Confucianism and the special nature of the capital as the residence of the monarch determined the unusual character of religious life in Seoul, much of which was private and not expressed in imposing architecture or public processions. This article surveys the various forms of worship that could be found within the city walls and in the area around it that fell under the jurisdiction of the city, notes what seems to have been a n...
The Review of Korean Studies, 1998
The Review of Korean Studies, 1998
The Review of Korean Studies, 1998
(s)and Nurimedia does not guarantee contents of the literary work or assume responsibility for th... more (s)and Nurimedia does not guarantee contents of the literary work or assume responsibility for the same. In addition, the literary works provided by DBpia may only be used by the users affiliated to the institutions which executed a subscription agreement with DBpia or the individual purchasers of the literary work(s)for non-commercial purposes. Therefore, any person who illegally uses the literary works provided by DBpia by means of reproduction or transmission shall assume civil and criminal responsibility according to applicable laws and regulations.
T he BUDDHISM of the Choson period (1392-1910) has long been neglected by researchers, who assume... more T he BUDDHISM of the Choson period (1392-1910) has long been neglected by researchers, who assumed that its importance steeply declined due to the government's policy of "honoring Confucianism and suppressing Buddhism" (sungyu okpul Buddhism of this era has often been described as of little interest doctrinally and confined to women of high as well as low status and to men belonging to the lower strata socially, resulting in a flowering of magical or superstitious practices scarcely worth serious investigation. Only in the past two decades has the tide gradually started to turn.1 2 In spite of government policies that curtailed Buddhist institutions and a Confucian discourse that disparaged Buddhism as a heterodoxy not deserving of respect, support for Buddhism remained strong, not least on the part of the royal family, and Buddhists found various ways to overcome discriminatory measures.3 Among those who are usually regarded as Confucian intellectuals, there were many who showed a genu ine interest in Buddhism and maintained warm reciprocal relationships with Buddhist monks.4 The relationship between Confucianism and Buddhism 1 Two early Korean researchers, Yi Nunghwa (1918) 2010 and Kim Yongsu (1939; Eng lish translation 2016), have been notable exceptions in the attention they paid to Choson developments.
Religions of Korea in Practice
The paper reviews cases of the assumed use of sorcery in the Choson period and concludes -in line... more The paper reviews cases of the assumed use of sorcery in the Choson period and concludes -in line with anthropological theories concerning sorcery- that accusations of black magic primarily were a weapon used against socially weaker persons such as concubines. The accusation against King Sukchong's concubine Chang Huibin, which led to her execution through poison, is a typical example. It allowed Sukchong to rid himself from a person whose existence was an embarrassing reminder of a mistake he had made earlier.
Journal of Korean Religions, 2015
It is commonly assumed that belief in ghosts and modernity stand in an antithetical relation-ship... more It is commonly assumed that belief in ghosts and modernity stand in an antithetical relation-ship to each other. An investigation of the practices of a number of male "ghost catchers" active in contemporary Korea shows that this assumption is problematic. This inquiry has been conducted not through fieldwork, but by studying a number of books published in recent years in which ghost catchers describe their activities and the mental world that forms the background to them. They present themselves as quite different from the shamans who traditionally have dealt with the spirit world, but in fact themselves have translated traditional patterns of thinking and behaviour in modern terms. The examination of the practices of these ghost catchers is followed by a brief discussion of the place of ghost beliefs in contemporary Korean society.
Korean shamans (manshin or mudang) practicing in the tradition of Hwanghae province possess numer... more Korean shamans (manshin or mudang) practicing in the tradition of Hwanghae province possess numerous paintings of spirits of deceased shamans (sŏngsu) who assist them in their activities. Attention has been paid to such paintings (hwan) mainly in the context of shamanism as a part of Korean national heritage, and the role they play in the lives of individual shamans has been neglected. If one looks beyond the surface of these hwan, which often seem to be almost identical, it turns out that shamans have very personal relationships with the figures depicted, who may have been professional as well as genealogical ancestors. In some cases, the paintings also represent the spiritual essence of a living person (including the shaman her-/himself). A detailed investigation of the very personal meaning that hwan have for individual shamans helps to understand the dynamics of rituals. Taking into account the very personal nature of the shamanic experience involved also strengthens the claim of the Korean manshin to be called shamans according to a general definition of shamanism formulated by Roberte Hamayon.
17세기 중엽, 난파 사건으로 인해 조선과 서양의 해국(海國)인네덜란드간의 접촉이 있었다. 그 이후 지속적인 교류가 이루어지지 않았기 때문에 조선과 네덜란드의 접촉은 큰 의미... more 17세기 중엽, 난파 사건으로 인해 조선과 서양의 해국(海國)인네덜란드간의 접촉이 있었다. 그 이후 지속적인 교류가 이루어지지 않았기 때문에 조선과 네덜란드의 접촉은 큰 의미가 없었다고 판단할 수도 있지만 이는 조선에 대한 정보가 서양에 널리 보급되는 계기로 작용하였다. 조선에 대한 자세한 보고서를 포함한, 헨드릭 하멜(1630-1692)이 저술한 책이 불어와 독어, 그리고 영어로 번역되어 17~19세기에 수 차례 출판되었다.(유감스럽게도 그 번역본에는 오류가 적지 않았다.) 『하멜의 보고서』에 기록된 서로 이질문화에 속했던 조선인들과 네덜란드인들의 만남에 21세기에 살고 있는 우리에게도 시사할만한 의미가 함축되어 있다. 낯선 문화를 대면하면 여러 가지 문제가 생길 수 있는데, 특히 『하멜의 보고서』에 실린 네덜란드 사람들의 강진 생활에 대한 대목을 보면 17세기 조선에 인종차별이 없는 화목한 다문화 사회의 맹아가 있던 것을 알 수 있다. 유럽은 18세기가 되어서야 (유사)과학적인 인종의 개념이 생겼는데, 『하멜의 보고서』는 17세기 조선 땅에서도 그런 개념이 없었다는 것을 암시하는 것이다.
Religions of Korea in Practice
Religions of Korea in Practice
나는 동아시아 갈등과 화해를 위해 유럽 연합(EU)의 예로부터 두 가지 메시지를 전하고 싶다. 첫째, 유럽의 역사적 사례는 진정으로 비전을 가진 지도자들, 무언가를 이룰 수 ... more 나는 동아시아 갈등과 화해를 위해 유럽 연합(EU)의 예로부터 두 가지 메시지를 전하고 싶다. 첫째, 유럽의 역사적 사례는 진정으로 비전을 가진 지도자들, 무언가를 이룰 수 있는 능력과 무언가를 점차적으로 만들어내는 인내력을 가진 지도자들이 인간성에 대한 가장 흉악한 범죄에 의해 야기된 분노와 적대감의 장벽을 극복할 수 있다는 사실을 보여주었다. 이런 방식으로 지속적 평화를 보장할 수 있는 새로운 구조를 창조할 수 있다는 사실을 보여주었다. 둘째, 동아시아는 유럽의 경로를 따라가선 안 된다. 유럽에선 1차 세계대전의 공포가 사람들로 하여금 초국가적 연방에 대한 생각을 하게 하는데 충분했지만, 그런 이상을 현실화하는 데는 충분하지 못했다. 현재 동아시아 국가들 간의 갈등은 엄청난 감정을 야기했다. 그러나 이런 갈등의 해결은 화해의 정신 속에 나타나야 하고, 순수한 민족적 관심을 초월하는 계획을 구상할 의지를 필요로 한다. 동아시아 국가들에게 이것을 환기시킬 또 다른 재앙적 전쟁이 일어나선 안 될 것이다.
Leidschrift : Religieuze Politiek, 2011
The Review of Korean Studies, 2000
Nineteenth century travelers from the West were frequently surprised by the almost complete absen... more Nineteenth century travelers from the West were frequently surprised by the almost complete absence in Seoul of major religious buildings and prominent religious activities, and wondered if Koreans had any religion at all. In this respect, Seoul was quite different from other East Asian cities. In fact, as one would expect in a human community the size of Seoul one century ago (around 200,000 inhabitants), there certainly were religious activities of various kirds, but these were not always visible to the eye as in other parts of the world. The dominance of Confucianism and the special nature of the capital as the residence of the monarch determined the unusual character of religious life in Seoul, much of which was private and not expressed in imposing architecture or public processions. This article surveys the various forms of worship that could be found within the city walls and in the area around it that fell under the jurisdiction of the city, notes what seems to have been a n...
The Review of Korean Studies, 1998
The Review of Korean Studies, 1998
The Review of Korean Studies, 1998
(s)and Nurimedia does not guarantee contents of the literary work or assume responsibility for th... more (s)and Nurimedia does not guarantee contents of the literary work or assume responsibility for the same. In addition, the literary works provided by DBpia may only be used by the users affiliated to the institutions which executed a subscription agreement with DBpia or the individual purchasers of the literary work(s)for non-commercial purposes. Therefore, any person who illegally uses the literary works provided by DBpia by means of reproduction or transmission shall assume civil and criminal responsibility according to applicable laws and regulations.
T he BUDDHISM of the Choson period (1392-1910) has long been neglected by researchers, who assume... more T he BUDDHISM of the Choson period (1392-1910) has long been neglected by researchers, who assumed that its importance steeply declined due to the government's policy of "honoring Confucianism and suppressing Buddhism" (sungyu okpul Buddhism of this era has often been described as of little interest doctrinally and confined to women of high as well as low status and to men belonging to the lower strata socially, resulting in a flowering of magical or superstitious practices scarcely worth serious investigation. Only in the past two decades has the tide gradually started to turn.1 2 In spite of government policies that curtailed Buddhist institutions and a Confucian discourse that disparaged Buddhism as a heterodoxy not deserving of respect, support for Buddhism remained strong, not least on the part of the royal family, and Buddhists found various ways to overcome discriminatory measures.3 Among those who are usually regarded as Confucian intellectuals, there were many who showed a genu ine interest in Buddhism and maintained warm reciprocal relationships with Buddhist monks.4 The relationship between Confucianism and Buddhism 1 Two early Korean researchers, Yi Nunghwa (1918) 2010 and Kim Yongsu (1939; Eng lish translation 2016), have been notable exceptions in the attention they paid to Choson developments.
Religions of Korea in Practice
The paper reviews cases of the assumed use of sorcery in the Choson period and concludes -in line... more The paper reviews cases of the assumed use of sorcery in the Choson period and concludes -in line with anthropological theories concerning sorcery- that accusations of black magic primarily were a weapon used against socially weaker persons such as concubines. The accusation against King Sukchong's concubine Chang Huibin, which led to her execution through poison, is a typical example. It allowed Sukchong to rid himself from a person whose existence was an embarrassing reminder of a mistake he had made earlier.
Journal of Korean Religions, 2015
It is commonly assumed that belief in ghosts and modernity stand in an antithetical relation-ship... more It is commonly assumed that belief in ghosts and modernity stand in an antithetical relation-ship to each other. An investigation of the practices of a number of male "ghost catchers" active in contemporary Korea shows that this assumption is problematic. This inquiry has been conducted not through fieldwork, but by studying a number of books published in recent years in which ghost catchers describe their activities and the mental world that forms the background to them. They present themselves as quite different from the shamans who traditionally have dealt with the spirit world, but in fact themselves have translated traditional patterns of thinking and behaviour in modern terms. The examination of the practices of these ghost catchers is followed by a brief discussion of the place of ghost beliefs in contemporary Korean society.
Korean shamans (manshin or mudang) practicing in the tradition of Hwanghae province possess numer... more Korean shamans (manshin or mudang) practicing in the tradition of Hwanghae province possess numerous paintings of spirits of deceased shamans (sŏngsu) who assist them in their activities. Attention has been paid to such paintings (hwan) mainly in the context of shamanism as a part of Korean national heritage, and the role they play in the lives of individual shamans has been neglected. If one looks beyond the surface of these hwan, which often seem to be almost identical, it turns out that shamans have very personal relationships with the figures depicted, who may have been professional as well as genealogical ancestors. In some cases, the paintings also represent the spiritual essence of a living person (including the shaman her-/himself). A detailed investigation of the very personal meaning that hwan have for individual shamans helps to understand the dynamics of rituals. Taking into account the very personal nature of the shamanic experience involved also strengthens the claim of the Korean manshin to be called shamans according to a general definition of shamanism formulated by Roberte Hamayon.