Résumés
Different from the physical sites of historical hauntings, or the offerings and paraphernalia that are part of family ritual, the garments that are the subject of this paper make a connection to dead souls in ways that are intimate, visual, and tactile. They bridge life and death as the accoutrements of a quotidian social presence that is, in this context, an uncanny non-presence rendering the garments in question as far from neutral matter. Korean shamans engage the known dead with gifts of new garments, with garments once inhabited by the dead, and those desired by the dead. Other garments, with other intentions, might inadvertently lure the dead, requiring exorcistic attention, while conversely, a scrap of clothing infused with human scent might be used to lure ghosts and other unwelcome entities away from living and imperiled flesh. This paper explores the evocative use of clothing in dealings with the dead. I consider how clothing once worn by the dead, desired by the dead, or used to draw the dead away, “works” as a vehicle of presence in different ritual settings. The paper is based on observations of shamans (mansin), a full range of the rituals they perform, and related observations from fieldwork beginning in the 1970s.
Différents des lieux physiques caractérisant les hantises, ou des offrandes et des accessoires qui font partie des rites familiaux, les vêtements qui sont l’objet de cet article établissent un lien avec les âmes des morts d’une manière intime, visuelle et tactile. Ils jettent un pont entre la vie et la mort en tant qu’équipements d’une présence sociale quotidienne qui, dans ce contexte, est une non-présence inquiétante, ce qui fait que les vêtements en question sont loin d’être neutres. Les chamans coréens s’adressent aux morts connus en leur offrant de nouveaux vêtements, des vêtements autrefois habités par ces morts et ceux qu’ils désirent. D’autres vêtements, avec d’autres intentions, peuvent par inadvertance attirer les morts, nécessitant une intervention exorciste, alors qu’à l’inverse, un morceau de vêtement imprégné d’odeur humaine peut être utilisé volontairement pour attirer les fantômes et autres entités indésirables loin de corps vivants et mis en danger. Cet article explore l’utilisation du pouvoir évocateur des vêtements dans les relations avec les morts. Je me penche sur la manière dont les vêtements portés par les morts, désirés par eux ou utilisés pour les éloigner, « fonctionnent » comme véhicule de présence dans différents contextes rituels. L’article est basé sur des observations de chamanes (mansin), la gamme complète de rites qu’elles réalisent et sur des observations connexes réalisées sur le terrain depuis les années 1970.
유령이 나타난 물리적 장소나 가족 의례의 일부인 제물 및 도구와는 달리, 이 논문의 주제인 의복은 친밀하고 시각적이며 촉각적인 방식으로 죽은 영혼과 연결되어 있음을 주장한다. 의복은 일상적인 사회적 존재의 장신구로서 삶과 죽음을 연결하며, 이러한 맥락에서 보면 의복은 중립적인 물질과는 거리가 먼 기묘한 비존재한 것이 된다. 한국의 무당은 죽은 자에게 새 의복을 선물하고, 죽은 자가 입었던 의복과 죽은 자가 원하는 의복도 선물한다. 다른 의도를 가진 의복은 의도치 않게 죽은 자를 엑소시즘을 통해 유인할 수 있으며, 반대로 사람의 냄새가 묻은 옷 조각은 귀신이나 기타 불쾌한 존재를 산 사람의 육체에서 멀리 떨어뜨리는 데 사용될 수 있다. 이 논문에서는 죽은 자를 다룰 때 의복이 어떻게 활용되는지 살펴본다. 한때 죽은 자가 입었거나, 죽은 자가 원했거나, 죽은 자를 끌어내는 데 사용되었던 의복이 다양한 의식 환경에서 어떻게 존재감을 드러내는 수단으로 ‘작동’하는지 살피고자 한다. 이 논문은 무당(만신)에 대한 관찰과 그들이 수행하는 모든 의식을 주목하여, 본인이 1970년대부터 시작된 현지 조사를 도태로 작성되었다.
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Consulter cet article
Plan
Mansin, Rituals, and “Ancestors”
Clothing the Dead in kut
Shaman Talk: Clothing and Ghostly Interventions
Clothing with Human Scent
Clothing, Scent, and Scapegoating
Boxed Clothing for Quasi-Divine Dead
Conclusion
Aperçu du texte
“Rumors were suddenly floating about Petersburg that in the neighborhood of the Kalinkin Bridge and for a little distance beyond, a corpse had begun appearing at night in the form of a clerk looking for a stolen overcoat, and stripping from the shoulders of all passers-by, regardless of grade and calling, overcoats of all description […] the Person of Consequence felt that someone had clutched him very tightly by the collar. Turning around he saw a short man in a shabby old uniform, and not without horror recognized him as Akaky Akakievich. The clerk’s face was white as snow and looked like that of a corpse, but the horror of the Person of Consequence was beyond all bounds when he saw the mouth of the corpse distorted into speech, and breathing upon him the chill of the grave, it uttered the following words: ‘Ah, so here you are at last! At last, I’ve…er…caught you by the collar. It’s your overcoat I want; you refused to help me and abused me into the bargain! So now give me yours!’...
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Référence papier
Laurel Kendall, « Threads of Connection: Souls and Garments in South Korean Shaman Practice », Extrême-Orient Extrême-Occident, 47 | 2024, 129-152.
Référence électronique
Laurel Kendall, « Threads of Connection: Souls and Garments in South Korean Shaman Practice », Extrême-Orient Extrême-Occident [En ligne], 47 | 2024, mis en ligne le 01 janvier 2027, consulté le 15 février 2025. URL : http://0-journals-openedition-org.catalogue.libraries.london.ac.uk/extremeorient/3177 ; DOI : https://0-doi-org.catalogue.libraries.london.ac.uk/10.4000/12ko2
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Auteur
Laurel Kendall is Curator of Asian Ethnographic Collections at the American Museum of Natural History and Senior Research Scholar at the Weatherhead East Asian Institute and Adjunct Professor at Columbia University, and a former President of the Association for Asian Studies (2016-2017). As an anthropologist of Korea, she has worked with and written about Korean shamans for several decades, describing how this living tradition has responded to the social, economic, and demographic transformation of South Korean society. She is the author of Shamans, Housewives, and Other Restless Spirits: Women in Korean Ritual Life (University of Hawai’i Press, 1985); The Life and Hard Times of a Korean Shaman: Of Tales and the Telling of Tales (University of Hawai’i Press, 1988); Getting Married in Korea: Of Gender, Morality, and Modernity (University of California Press, 1996); Shamans, Nostalgias, and the IMF: South Korean Popular Religion in Motion (University of Hawai’i Press, 2009); God Pictures in Korean Contexts: The Ownership and Meaning of Shaman Paintings (University of Hawai’i Press, 2015) as well as several edited books and many articles. Her most recent book, Mediums and Magical Things: Statues, Paintings, and Masks in Asian Places (University of California Press, 2021) draws on experiences in Vietnam, Myanmar, and Bali, Indonesia as well as her deep knowledge of Korean shamans and their work to explore the shared notion of ensouled images while tugging against any easy generalization either between or within these emergent traditions.
Laurel Kendall est conservatrice des collections ethnographiques asiatiques à l’American Museum of Natural History, Senior Research Scholar au Weatherhead East Asian Institute et Adjunct Professor à l’université Columbia, ainsi qu’ancienne présidente de l’Association for Asian Studies (2016-2017). En tant qu’anthropologue de la Corée, elle a travaillé et écrit sur les chamans coréens pendant plusieurs décennies, décrivant comment cette tradition vivante a répondu aux transformations sociales, économiques et démographiques de la société sud-coréenne. Elle est l’autrice de Shamans, Housewives, and Other Restless Spirits : Women in Korean Ritual Life (University of Hawai’i Press, 1985) ; The Life and Hard Times of a Korean Shaman : Of Tales and the Telling of Tales (University of Hawai’i Press, 1988) ; Getting Married in Korea : Of Gender, Morality, and Modernity (University of California Press, 1996) ; Shamans, Nostalgias, and the IMF : South Korean Popular Religion in Motion (University of Hawai’i Press, 2009) ; God Pictures in Korean Contexts : The Ownership and Meaning of Shaman Paintings (University of Hawai’i Press, 2015). Elle a aussi dirigé plusieurs ouvrages et produit de nombreux articles. Son plus récent livre, Mediums and Magical Things : Statues, Paintings, and Masks in Asian Places (University of California Press, 2021), s’appuie sur ses expériences au Vietnam, en Birmanie et à Bali, en Indonésie, ainsi que sur sa connaissance approfondie des chamans coréens et de leur travail pour explorer la notion commune d’images ensorcelées, tout en s’opposant à toute généralisation simpliste entre ces traditions émergentes ou au sein de celles-ci.
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