Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn Korea
Confucians in Chosŏn Korea (1392–1910) employed the notion of “immoral rituals” as a tool to control Buddhist and shamanic rituals in a selective manner. In Confucian terms, immoral rituals specified those that were dedicated to “ghosts or deities who do not deserve worship”, and, in most cases, the...
Saved in:
| Main Author: | |
|---|---|
| Format: | Article |
| Language: | English |
| Published: |
MDPI AG
2024-12-01
|
| Series: | Religions |
| Subjects: | |
| Online Access: | https://www.mdpi.com/2077-1444/16/1/13 |
| Tags: |
Add Tag
No Tags, Be the first to tag this record!
|
| _version_ | 1832587647471583232 |
|---|---|
| author | Nam-lin Hur |
| author_facet | Nam-lin Hur |
| author_sort | Nam-lin Hur |
| collection | DOAJ |
| description | Confucians in Chosŏn Korea (1392–1910) employed the notion of “immoral rituals” as a tool to control Buddhist and shamanic rituals in a selective manner. In Confucian terms, immoral rituals specified those that were dedicated to “ghosts or deities who do not deserve worship”, and, in most cases, they referred to non-Confucian prayer rituals. Buddhist prayer rituals (and shamanic rituals) were largely subject to control by Confucian state officials. Through the Confucian prism of immoral rituals, this article explores the question of which aspects of Buddhist rituals were denounced by the Confucian critics and which goals the Confucians tried to achieve by wielding the tool of immoral rituals against Buddhism. Based on an analysis of four episodes in which Buddhist prayer rituals were denounced as immoral rituals, the article suggests that the Confucians tried to construct a new collective identity of distinction and privilege, to keep in check the royal family and, by extension, the sovereign, to control the female body, and, in collaboration with the king, to suppress people’s discontent with governance. In this process, Buddhism—caught in the politics of immoral rituals, as this article suggests—nevertheless remained vibrant by conducting prayer rituals in the social margins. And for their part, Confucians benefited by continuing to exploit the notion of immoral rituals up to the end of the dynasty. The trajectory of immoral rituals reflected how Buddhism functioned and evolved in Chosŏn Korea. |
| format | Article |
| id | doaj-art-72836602d0a546818810827515fcc209 |
| institution | Kabale University |
| issn | 2077-1444 |
| language | English |
| publishDate | 2024-12-01 |
| publisher | MDPI AG |
| record_format | Article |
| series | Religions |
| spelling | doaj-art-72836602d0a546818810827515fcc2092025-01-24T13:47:15ZengMDPI AGReligions2077-14442024-12-011611310.3390/rel16010013Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn KoreaNam-lin Hur0Department of Asian Studies, Faculty of Arts, University of British Columbia, Vancouver, BC V6T 1Z2, CanadaConfucians in Chosŏn Korea (1392–1910) employed the notion of “immoral rituals” as a tool to control Buddhist and shamanic rituals in a selective manner. In Confucian terms, immoral rituals specified those that were dedicated to “ghosts or deities who do not deserve worship”, and, in most cases, they referred to non-Confucian prayer rituals. Buddhist prayer rituals (and shamanic rituals) were largely subject to control by Confucian state officials. Through the Confucian prism of immoral rituals, this article explores the question of which aspects of Buddhist rituals were denounced by the Confucian critics and which goals the Confucians tried to achieve by wielding the tool of immoral rituals against Buddhism. Based on an analysis of four episodes in which Buddhist prayer rituals were denounced as immoral rituals, the article suggests that the Confucians tried to construct a new collective identity of distinction and privilege, to keep in check the royal family and, by extension, the sovereign, to control the female body, and, in collaboration with the king, to suppress people’s discontent with governance. In this process, Buddhism—caught in the politics of immoral rituals, as this article suggests—nevertheless remained vibrant by conducting prayer rituals in the social margins. And for their part, Confucians benefited by continuing to exploit the notion of immoral rituals up to the end of the dynasty. The trajectory of immoral rituals reflected how Buddhism functioned and evolved in Chosŏn Korea.https://www.mdpi.com/2077-1444/16/1/13prayer ritualimmoral ritualConfucian identityroyal familyfemale bodygovernance |
| spellingShingle | Nam-lin Hur Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn Korea Religions prayer ritual immoral ritual Confucian identity royal family female body governance |
| title | Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn Korea |
| title_full | Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn Korea |
| title_fullStr | Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn Korea |
| title_full_unstemmed | Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn Korea |
| title_short | Political Tool of “Immoral Rituals” and Resilience of Buddhism in Chosŏn Korea |
| title_sort | political tool of immoral rituals and resilience of buddhism in choson korea |
| topic | prayer ritual immoral ritual Confucian identity royal family female body governance |
| url | https://www.mdpi.com/2077-1444/16/1/13 |
| work_keys_str_mv | AT namlinhur politicaltoolofimmoralritualsandresilienceofbuddhisminchosonkorea |