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207 Notes Introduction 1. A Chinese li, or Korean ri, equals approximately a third of an English mile. 2. Balzer (1993, 1996a, 1996b, 2001), Hamayon (1995, 1998), Johansen (1997), Tedlock (2005, 270–276), and Vitebsky (1995a). 3. This definition is generally consistent with those provided by William P. Lebra (n.d., cited in Y. K. Harvey 1979, 4), Merete Demant Jakobsen (1999, 3–8), and Piers Vitebsky (1995b, 10–11), and it enables a broad ethnographic conversation . I do not hold with Alice Kehoe’s suggestion (2000) that the term be restricted to its Siberian homeland. While acknowledging shamanic practices as vividly embodied , I have avoided the problematic and sometimes inapplicable terms “ecstasy” or “trance” (as critiqued by Hamayon 1995, 1998). 4. Bacigalupo (2004a, 2004b), Balzer (2001), Conklin (2002), Humphrey and Onon (1996), and the several contributions to N. Thomas and Humphrey (1994). Korean shamans’ involvement in the pro-democracy movement is discussed in chapter 1. 5. “Neo-” or “core” shamanism generally follows anthropologist Michael Harner ’s translation into workshop practice of shamanic techniques aimed at inducing soul flight (1982). Neo- or core shamanism has significant followings in North America and Europe. See Atkinson (1992, 321–323), Hoppál and Kosa (2003), Hoppál and Siikala (1992), Jakobsen (1999), Johnson (2003), and Vitebsky (1995a; 1995b, 150–153). 6. I know of one shaman active outside Korea who has adapted the North Korean tradition in which she was initiated to a New Age workshop format aimed at enabling participants to encounter the spirits. There may be others. 7. For example Bacigalupo (1998, 2007), Balzer (1996a, 1996b) and Omar (2003). For Korea, see C. Choi (1991), Kendall (1998b), and Seong-nae Kim (1989b). 8. See Churchill (2003), Jakobsen (1999, chap. 4), Johnson (2003), and Joralemon (1990). 9. Bastian (2003), Jean Comaroff and Comaroff (1993a, 1993b, 1999), Geschiere (1997), Lindquist (2002), Meyer and Pels (2003), Sanders (2003), and Taussig (1980, 1997). 10. In 2005 the War Museum mounted its surprisingly popular exhibition “Oh! Mother” (Ah! Ômôni), commemorating the hard decades of urbanization and industrialization. 1. Shifting Intellectual Terrain 1. Because weddings were both a major expense and a major parental responsibility , mothers in Enduring Pine Village began investing in informal credit associations years in advance of the event and usually long before a prospective groom had been identified. In this period, most village daughters worked. Where family circumstances permitted, substantial chunks of their earnings were invested as marriage money (see Kendall 1996a, chap. 6). 2. Sometimes zealous officials challenged the efficacy of specific spirits honored in particular local shrines, and in rare instances of intellectual speculation, called the very existence of spirits into question (Walraven 1996). Suppression of local shaman shrines on Cheju Island in the early eighteenth century seems to have been particularly brutal, a measure of the metropolitan Confucian governor’s contempt for indigenous Cheju culture (Nemeth 1984, 130). 3. See Ch’oe K. (1974), Ch’oe S. (1999), and, for China, Cohen (1994) and Yang (2003). In the absence of Korean-language dictionaries for modern terminology , late nineteenth- and early twentieth-century writers and translators consulted readily available Korean-Japanese dictionaries (Schmid 2002, 111). Andre Schmid argues that the growth of modern newspapers throughout the region enabled a remarkably consistent shared terminology as publishers, literate in Chinese ideographs , used each others’ publications as sources of regional news (ibid., 112). 4. Sung-Deuk Oak describes how English-speaking Protestant missionaries of the late nineteenth and early twentieth centuries followed the language used by the French priests who had preceded them, retaining these terms even as missionary scholars began to write a more complex understanding of the Korean folk pantheon (Oak n.d.; cf. Jones 1902; Anonymous 1895, 146). 5. In this, they had the reinforcing work of the Reverend John L. Nevius, a China missionary who had collected from the mission field wide-ranging accounts of “demonic possession” and, on the basis of his own experience, suggested the efficacy of exorcisms performed by native converts reading appropriate Bible passages (Oak n.d., 15–16; Nevius 1893). 6. One believer told me that kut most certainly cure affliction because the devil would have it so. 7. The Independent appeared in 1896 and suspended publication in 1899. 8. Also Independent, 21, 23, and 28 May, 6 June, and 17 October 1896; 30 March and 15 April 1897; and Walraven (1995, 110–111). 9. Also 13 and 18 June 1896; 1 November 1898. 10. Also 12 September 1896; 2 January and 28 May...

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