Divorce in South Korea: Doing Gender and the Dynamics of Relationship Breakup by Yean-ju Lee (review)

Abstract

There is no doubt that Confucianism still lingers in contemporary Korean society, but its influence is rapidly diminishing amid globalization and the introduction of alternative ways of life—a fact Cawley seems to overlook in favor of asserting its steadfast relevance, particularly regarding the Sewol ferry disaster of 2014 and the subsequent impeachment of then president Park Geun-hye. Furthermore, his focus on the philosophical dimension of Korean religion undermines his analysis of the role of Shamanism, which cannot be fully explained without a thorough consideration of its ritual and practical aspects. This is especially evident in his account of Shamanism in modern-day Korea. Tracing its history up to the modern era, Cawley presents a very optimistic diagnosis of the state of contemporary Shamanism by saying that “the mudang, their rituals and songs continue to be important and show no signs [of] diminishing in modern Korea” (77). However, we must approach this remark with caution, mainly because it is an inaccurate observation of the reality of modern Shamanism. While Shamanism continues to survive today against all odds, its influence is quite clearly in decline. The technological adaptations of the mudang and their increased presence on the Internet, which Cawley refers to as an “evolution” of sorts, are actually a response to this fact—it is a des perate attempt on the part of the mudang to adjust themselves to the changing times and keep their tradition alive in a secularized world that progressively finds less and less need for Shamanistic practices. Cawley’s Religious and Philosophical Traditions of Korea demonstrates just how complex Korean religion is as a subject of academic research. But although there is definite room for improvement, these shortcomings do not take away from the fact that Cawley paints an impressively clear and concise picture of the intellectual history of Korea. Overall, he provides a decent introductory material for easing international readers into the relatively recent, complicated field of Korean religion. As Korean religion forms an integral part of Korean society and culture, I am certain scholars of Korean Studies worldwide will benefit from this book.