Shamanistic Influences In Korean Pentecostal Christianity: An Analysis
Shamanism Defined
Spring 2000
By Jeremy Reynalds
Among tribal peoples, (a shaman is) a magician, medium, or healer who owes his powers to mystical communion with the spirit world. Shamanism is based on animism; the shaman shields humans from destructive spirits by rendering the spirits harmless. He receives his power from a spirit who selects him and whom he cannot refuse. Characteristically, he goes into auto-hypnotic trances, during which he is said to be in contact with spirits. He occupies a position of great power and prestige in his tribe. Noted especially among Siberians, shamans are also found among the Eskimos, some Native American tribes, in SE Asia, and in Oceania.
To successfully understand the Korean religious mentality, it is essential to understand Shamanism. Shamanism sets forth a universe in which human beings, animals and inanimate objects all have a spiritual side. Hananim is the chief spirit and some scholars have said that he dominates the lives of the Koreans as they are always talking about him. In spite of their reverence for Hananim, Koreans do not appear to worship him, as he "remains remote from the events of the world and rules the world through power delegated to lesser gods" (Yoo 1987:10-11).
Christian missionaries were able to use this monotheistic tendency to their advantage as they shared the Christian gospel with the people of South Korea [Online] Available: http://www.webwitness.org.au/smr/bk3chap10-e.html.
In Shamanism's three-storey universe, Hananim along with the other benevolent spirits live in the upper storey. Man's habitation, along with that of animals and inanimate objects, is the middle storey. The lower storey is reserved for what evangelical Christians would define as hell, and is reserved for all the evil spirits (Yoo 1987).
However, in the typical practice of Shamanism most people are concerned with "freeing themselves from the ever present, harassing spirits and the discomfort which they bring and have little interest in the weightier matters implied in Shamanistic belief" (Yoo 1987:11).
As a result, one scholar (controversial in some circles) contends that Shamanism has exercised an overall negative influence on Korean culture. "The characteristics which Koreans have developed in the practice of Shamanism are fatalism, moral indifference, self-centered interest, escapism, and also external fanaticism in its external rites" (Yoo 1987:11).
In spite of this negative assessment, the same scholar says there are nonetheless some redeeming characteristics of shamanism. Yoo says that shamanistic beliefs have allowed Koreans to better understand some of the basic Christian tenets such as the idea of God, the evil present in the world, the concept of heaven and hell and good and evil spirits (Yoo 1987).
In addition, Yoo points out, the traits developed through shamanistic practice "greatly affected the Korean appropriation and expression of Christianity, through revival enthusiasm and other-worldly orientation" (Yoo 1987:12).
Yoo says while it would be easy to dismiss Shamanism as just a primitive superstition that has absolutely no place in modern society to do so would be a mistake. Shamanism is more than a "superstition of the people who are still captive to primitive psychology and an unscientific world view." It is an integral part of Korean culture, satisfying the spiritual needs of many (Yoo 1987:224).
When that is realized, Yoo points out, it changes one's perception of Shamanism.
Shamanism brings out the Han, hidden deep in the lives of the nation in general and the minjung in particular (Yoo 1987). Minjung theology has been loosely defined as being a theology of the underdog.
Korean theologians have been unable to formulate a precise definition of minjung. In its commitment to the poor, it does bear many similarities to other Third World liberation theologies, but it is not identical (Yoo 1987).
It has been said that: The minjung reality is known only through its biography, its story, its hope and suffering. It is the Korean story of suffering and hope that defines the essential story of minjung theology. It cannot be explained rationally, as is the case of European theology, Chinese philosophy and some manifestations of liberation theology influenced by it ... Minjung is not a concept or object which can be easily explained or defined. Minjung signifies a living reality which is dynamic. This living reality defines its own existence, and generates new acts and dramas in history; and it refuses in principle to be defined conceptually (Yoo 1987:201).
Thus those who engage in Shamanistic rituals feel they are having their accumulated Han released, an obviously liberating experience for them as they live out their seemingly frustrated lives on a daily basis (Yoo 1987).
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