Funeral Rites In Contemporary Korea

This book explores 21st century Korean society on the basis of its dramatically transforming and rapidly expanding commercial funeral industry. With insights into contemporary Confucianism, shamanism and filial piety, as well as modernisation, urbanisation, the division of labour and the digitalisation of consumption, it is the first study of its kind to offer a sophisticated, integrated sociological analysis of how the commodification of death intersects with capitalism, popular culture and everyday life in contemporary Korea. Through innovative analyses of funeral advertising and journalism, screen and literary representations of funerals, online media, consumer accounts of using funeral services and other sources, it offers a complex picture of the widespread effects of economic development, urbanisation and modernisation in South Korean society over the past quarter century. In the aftermath of the Korean “economic miracle” novel ways of paying respect to deceased kin have emerged; using Max Weber's concept of “pariah capitalism”, Gil-Soo Han shows how the heightened obsession with and boom in the commodification of death in Korea reflects radical transformations in both capital and culture. Winner of Korean Education Minister’s Book Prize 2020

Death and the activities and beliefs surrounding it can teach us much about the ideals and cultures of the living. While biologically death is an end to physical life, this break is not quite so apparent in its mental and spiritual aspects. Indeed, the influence of the dead over the living is sometimes much greater than before death. This volume takes a multidisciplinary approach in an effort to provide a fuller understanding of both historic and contemporary practices linked with death in Korea. Contributors from Korea and the West incorporate the approaches of archaeology, history, literature, religion, and anthropology in addressing a number of topics organized around issues of the body, disposal of remains, ancestor worship and rites, and the afterlife. The first two chapters explore the ways in which bodies of the dying and the dead were dealt with from the Greater Silla Kingdom (668–935) to the mid-twentieth century. Grave construction and goods, cemeteries, and memorial monuments in the Koryŏ (918–1392) and the twentieth century are then discussed, followed by a consideration of ancestral rites and worship, which have formed an inseparable part of Korean mortuary customs since premodern times. Chapters address the need to appease the dead both in shamanic and Confucians contexts. The final section of the book examines the treatment of the dead and how the state of death has been perceived. Ghost stories provide important insight into how death was interpreted by common people in the Koryŏ and Chosŏn (1392–1910) while nonconformist narratives of death such as the seventeenth-century romantic novel Kuunmong point to a clear conflict between Buddhist thought and practice and official Neo-Confucian doctrine. Keeping with unendorsed views on death, the final chapter explores how death and the afterlife were understood by early Korean Catholics of the eighteenth and nineteenth centuries. Death, Mourning, and the Afterlife in Korea fills a significant gap in studies on Korean society and culture as well as on East Asian mortuary practices. By approaching its topic from a variety of disciplines and extending its historical reach to cover both premodern and modern Korea, it is an important resource for scholars and students in a variety of fields.

Pioneering study of the fascinating blending of Christian and Confucian traditions in Korea before, at and after death.

Korean cinema as industry, art form, and cultural product.

During the late imperial era (1500-1911), China, though divided by ethnic, linguistic, and regional differences at least as great as those prevailing in Europe, enjoyed a remarkable solidarity. What held Chinese society together for so many centuries? Some scholars have pointed to the institutional control over the written word as instrumental in promoting cultural homogenization; others, the manipulation of the performing arts. This volume, comprised of essays by both anthropologists and historians, furthers this important discussion by examining the role of death rituals in the unification of Chinese culture.

For more than a thousand years, Buddhism has dominated Japanese death rituals and concepts of the afterlife. The nine essays in this volume, ranging chronologically from the tenth century to the present, bring to light both continuity and change in death practices over time. They also explore the interrelated issues of how Buddhist death rites have addressed individual concerns about the afterlife while also filling social and institutional needs and how Buddhist death-related practices have assimilated and refigured elements from other traditions, bringing together disparate, even conflicting, ideas about the dead, their postmortem fate, and what constitutes normative Buddhist practice. The idea that death, ritually managed, can mediate an escape from deluded rebirth is treated in the first two essays. Sarah Horton traces the development in Heian Japan (794–1185) of images depicting the Buddha Amida descending to welcome devotees at the moment of death, while Jacqueline Stone analyzes the crucial role of monks who attended the dying as religious guides. Even while stressing themes of impermanence and non-attachment, Buddhist death rites worked to encourage the maintenance of emotional bonds with the deceased and, in so doing, helped structure the social world of the living. This theme is explored in the next four essays. Brian Ruppert examines the roles of relic worship in strengthening family lineage and political power; Mark Blum investigates the controversial issue of religious suicide to rejoin one’s teacher in the Pure Land; and Hank Glassman analyzes how late medieval rites for women who died in pregnancy and childbirth both reflected and helped shape changing gender norms. The rise of standardized funerals in Japan’s early modern period forms the subject of the chapter by Duncan Williams, who shows how the Soto Zen sect took the lead in establishing itself in rural communities by incorporating local religious culture into its death rites. The final three chapters deal with contemporary funerary and mortuary practices and the controversies surrounding them. Mariko Walter uncovers a "deep structure" informing Japanese Buddhist funerals across sectarian lines—a structure whose meaning, she argues, persists despite competition from a thriving secular funeral industry. Stephen Covell examines debates over the practice of conferring posthumous Buddhist names on the deceased and the threat posed to traditional Buddhist temples by changing ideas about funerals and the afterlife. Finally, George Tanabe shows how contemporary Buddhist sectarian intellectuals attempt to resolve conflicts between normative doctrine and on-the-ground funerary practice, and concludes that human affection for the deceased will always win out over the demands of orthodoxy. Death and the Afterlife in Japanese Buddhism constitutes a major step toward understanding how Buddhism in Japan has forged and retained its hold on death-related thought and practice, providing one of the most detailed and comprehensive accounts of the topic to date. Contributors: Mark L. Blum, Stephen G. Covell, Hank Glassman, Sarah Johanna Horton, Brian O. Ruppert, Jacqueline I. Stone, George J. Tanabe, Jr., Mariko Namba Walter, Duncan Ryuken Williams.

Funerary practices have long been a classic topic of anthropological inquiry, which has tended to focus on death rituals as expressions and reinforcers of community ties and values. In this book, the author looks at funerals as an urban business, based on her fieldwork at a large Japanese funeral company. Her central theme is the progressive commercialization of what once were primarily religious rituals. The book depicts the process of contemporary Japanese funerals, the practices of those who provide commercial funeral services, and the motivations and behavior of the mourners who purchase those services. In so doing, it examines the role of funeral companies in shaping Japanese cultural practices and changing an important aspect of Japanese society. The author addresses several related questions: What cultural changes accompanied the shift from traditional community funeral rituals to commercial funeral services? How did the mass consumption of commercial funerals produce cultural homogeneity while allowing for differences in individual services? How does the marketing of professional funeral services mediate changing cultural values? How have commercial services served to objectify changing concepts of dying, death, and the deceased in contemporary Japan? The author demonstrates that the funeral industry, the purchasers of funeral services, and Japanese values surrounding death are mutually dependent and are responsible for supporting, representing, and transforming cultural practices. Throughout, the author relates vivid and often moving details and anecdotes to lend a personal element to her study of the commodification of death in Japan.