논문 : 한국 가톨릭 여성에게 고통과 신비체험: 황데레사와 윤율리아의 자전적 기술을 중심으로

우혜란 ( Hai Ran Woo ) 서울대학교 종교문제연구소 2010 종교와 문화 Vol.0 No.19

Women`s religious Autobiographies serve as important materials to look into certain circumstances and processes in which women became to be religiously awakened and to realize their calling as religious leaders. Certainly, autobiographical writing is not merely record of what really happened but reconstructed narrative, in which the writer attempts to imbue his(her) whole life with a sense of coherence and in doing so, to explain or legitimate what he/she became to be at present. Especially for laywomen whose religious calling is easily ignored and oppressed by religious authorities, autobiographical writing remains as one of the few channels for them to let their voice be heard. This paper centered on the autobiographical writings of two Korean Catholic laywomen, Theresa Hwang and Julia Youn who played an leading part in popularizing devotion to the Blessed Mother Mary in Korean Catholic Church, gathering followers around them as well as meeting with strong opposition from Korean Church. While the lives of these women have a lot in common, their sense of "suffering" is so intense, that it needs close scrutiny. Firstly, these women`s experience of violence/violation on their body is traced. Secondly. it is described, how the suffering/trauma caused by their formal experiences turn into religious meaningful one after their mystical experience, and how physical suffering is actively used by them as an essential medium to communicate and to be unified with the divine beings (the Jesus and the Virgin Mary). Lastly, it is discussed what the body or physical suffering/ascetism means for women in a soteriological sense. To bring this theme in the broader context, discussion on Medieval female mystics is taken into consideration.

논문 : 한국의 오순절-은사주의 운동에서 여성의 위치와 그 구조적 배경

우혜란 ( Hai Ran Woo ) 서울대학교 종교문제연구소 2012 종교와 문화 Vol.0 No.23

This paper starts with a question why women within Korean Pentecostal-Charismatic movement have occupied a marginal position, even though they played an inevitable role for the spread and establishment of the movement in Korean society. At first, the so called ``women-friendly`` character of Pentecostal-Charismatic movement is examined, as examples of a group of female leaders who exercised their influence over the movement, especially at the initial phase. Secondly, recent works of Western researchers on the subject “Pentecostal-Charismatic movement and women” were critically reviewed. Particularly, ``gender-paradox`` theory is scrutinized, which is often applied by the Western researchers to explain why women take part in conservative and even fundamental religious movements as Pentecostal-Charismatic movement. shifting the responsibility for the persistence of patriarchal religions to women themselves in a subtile way. Thirdly. - unlike the recent research trend in the West, which give prominence to women`s subjective experience - from a broader perspective the mechanism is investigated that keeps women to be subsumed under the hierarchical/patriarchal order in this movement. The mechanism is analysed at three levels, namely institutional, organizational, and ideological, by giving examples of ``women policy`` of the Yoido Full Gospel Church, and the teaching of Duranno Father School which is affiliated with the Onnuri Church.

New Age in South Korea

Hai-Ran Woo (우혜란) Alternative Spiritualities and New Age Studies Ass 2009 Journal of Alternative Spiritualities and New Age Vol.5 No.-

Since the 1980s, the religious landscape of South Korea has been visibly changed by the popularity of ki-training and the introduction of New Age commodities of foreign origins. Since Korean New Age is not well-known in western academic circles, this paper presents an overview, delineating the historical development of Korean New Age from the 1970s to the present, together with analysis of its socio-cultural background. It is suggested that Korean New Age has common denominators with the New Age in the West as well distinguishing characteristics. The example of Korean New Age challenges some common assumptions about New Age, including its classification as a counter-cultural movement, a form of subjective religiosity and as an indicator of advanced secularisation.

사이버순례에 대한 논의

우혜란(Woo, Hai-Ran) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2012 종교문화연구 Vol.- No.19

Cyber-pilgrimage, namely making one’s pilgrimage in cyberspace, draws special attention not only because it is an outcome of the interconnection between ‘religion’ and advanced internet software technologies but also because it challenges the conventional concept of ‘pilgrimage’ which presupposes a certain physical place, bodily engagement and movement over distances. Nevertheless, in Korean academic circles, the subject of ‘computer mediated ritual/pilgrimage’ is still out of the limelight. Under such a circumstance, this paper aims to introduce ‘cyberpilgrimage’ to the reader in the first place, with examples of ‘Labyrinth’ and ‘Virtual Hajj’, which are the most studied cases by Western scholars under the subject. Beyond this, some theoretical issues that this kind of interactive cyber-pilgrimage inevitably raises are discussed, such as the perception of (sacred) space, the corporality, the presence of avatar, etc. It is worth to mention that this work is not the end product of exhaustive research but just opens a debate on the subject.

세계화 시대의 신종교 한국 명상단체의 세계화 기획과 서구 사회의 대응 -단월드와 마음수련을 중심으로-

우혜란 ( Hai Ran Woo ) 한국신종교학회 2011 신종교연구 Vol.25 No.-

Globalization, a distinct feature of contemporary society, is marked by speedy flow of goods, capital, services, labour as well as meanings between different regions, across borders. One outcome of increasing globalization is the growth of transnational or deterritorialized cultures which are not tied to any one territory. One of these cultures is ``New Age`` which could be defined as non- or less institutionalized religious subculture lacking in centralized or authoritarian structure as well as committed believers, being based on elements selected and combined from non-mainstream religious tradition(s), not seldom of foreign cultural origin. At this paper, two big South Korean meditation enterprises, Dahn World and Maum Suryon, which are to be subsumed under the category of ``New Age``, were taken as case studies for the reason of their global success. Firstly, the existing discussions on the differences between ``world religion``, ``new religion`` and ``New Age`` in regard to their process of globalization are critically reviewed. Secondly, the methods or strategies these Korean meditation enterprises employ to sell their ``products`` worldwide are explored. Lastly, response of Western societies to the growing influence of these two meditation groups are investigated, focused on the popular discourse as well as legal battle against Dahn World in the USA. This research will demonstrate that cultural globalization doesn`t mean necessarily westernization. Furthermore, it will show, even though the rapid expansion of transnational cultures is one crucial aspect of globalization, the spread of religious products of foreign origin often gives rise to resistance in local society, challenging religious identity and hegemony of the society in question.

특집 논문 : 최근 한국사회의 죽음의례 ; 천도재의 새로운 양태: 낙태아를 위한 천도재

우혜란 ( Hai Ran Woo ) 한국종교문화연구소 2009 종교문화비평 Vol.16 No.16

‘성스러운 체액’과 아브젝트(Abject)

우혜란 ( Woo Hai Ran ) 한국종교문화연구소 2022 종교문화비평 Vol.41 No.41

성유물(聖遺物)은 일반적으로 특정 종교의 창시자나 성인의 유골, 이들이 소지 혹은 사용했던 물품을 연상시키지만, 기독교(가톨릭) 전통에서는 예수가 흘린 피(聖血; 寶血)는 물론이고 성모 마리아의 젖(聖乳)도 성유물로 공경의 대상이며 커다란 구원론적 의미를 가진다. 이는 보통 몸 밖으로 유출된 체액은 혐오와 두려움의 대상 즉 아브젝트(the abject)로 접촉이 기피되는 것과는 큰 괴리가 있다. 따라서 ‘성스러운 체액’은 다른 성유물과는 구별되는 독특한 성격과 위치를 지닌다고 할 수 있다. 필자의 문제의식은 보통은 기피의 대상인 체액이 어떤 심리적/감각적 메커니즘을 통해 성스러운 물질로의 새로운 위상을 얻어 순례와 기도/명상의 대상이 되고 궁극적으로 구원을 약속하는 매개물로 기능하는가이다. 본 논문에서는 우선 중세 유럽에서 성혈(聖血)과 성유(聖乳)가 성유물로 어떠한 종교적 의미와 초자연적 힘이 상정되어 공경의 대상이 되고 순례와 같은 실천행위를 유도하였는가 살펴보았다. 이어서 ‘성스러운 체액’에 초점을 맞추어 어떻게 이들 체액이 강렬한 심리적·감각적 반응을 일으키면서 종교적 메시지를 전달하고 구원을 약속하는 힘을 가지는지 아브젝트와 아브젝시옹 이론을 통해 설명하고 자 하였다. 더 나아가 본 논문에서는 중세 후기 종교미술에 주목하여 예수와 성모마리아의 이미지에 왜 아브젝트 - 피, 젖, 상처 등 - 가 적극적으로 차용되며, 이는 또 어떤 효과를 가져오는지를 논의하였다. 이러한 일련의 작업은 아브젝트/아브젝시옹 이론이 최근 주로 여성학과 예술비평을 중심으로 담론이 활발히 생산되고 있다면, 종교연구에도 관련 개념이나 이론을 적용하여 특정 종교현상을 분석·설명하는데 있어 긍정적인 결과를 얻기 위함이다. Sacred relics are usually bodily remains of the founders or saints of religions, as well as items possessed or used by them. But, in the Christianity, the Precious Blood shed by Jesus Christ and the Milk of Virgin Mary are also the objects of devotion containing great soteriological meanings. They are quite remarkable cases, considering that bodily fluids leaking out of the human body are usually avoided as the objects of disgust and fear, i.e. “the abject.” So, the main objective of this paper is to investigate how the bodily fluids, which are normally avoided, acquired new statuses as sacred substances in a religious context, and became the objects of pilgrimage and prayer. Firstly, this paper describes how religious meaning and magical power were given to Precious Blood and the Holy Milk in the Christianity, and what kind of practices were accompanied by the believers. Secondly, it explains, with the help of the ‘abject/abjection’ theories, how these bodily fluids obtained the power to deliver religious messages and to promise redemption, causing intense psychological and sensory responses. Furthermore, it discusses why the abjects―blood, milk, wounds, etc.―were actively used in the images of Jesus Christ and the Virgin Mary, dealing with religious arts in the late medieval period, and what effect they had.

포스트 모던과 신종교 ; 포스트모던 시대의 새로운 종교현상 -한국의 예를 중심으로-

우혜란 ( Hai Ran Woo ) 한국신종교학회 2008 신종교연구 Vol.19 No.-

본 논문은 한국 학계의 신종교 연구의 지평을 넓히기 위해서 때 늦은 감은 있으나 포스트모더니즘의 주요 논점을 소개하고 이를 신종교 연구의 새로운 도전이며 기회로 제시하고자 하였다. 특히 포스트모더니즘의 핵심적인 특징으로 파악되는 `경계의 와해` 혹은 `탈분화` 그리고 `유동적 자아`를 새로운 종교적 혹은 영성적 추구의 등장이라는 현상과 연계해서 그 상관성을 밝히고자 하였다. 그러나 이것이 단지 포스트모더니즘에 대한 담론으로 머무는 것을 막기 위해서 포스트모더니즘의 성격을 잘 반영하고 있다고 생각되는 한국 사회에서 70년대부터 현재까지 제도종교 밖에서 등장하고 확산된 자기개발 내지 자기완성 그리고 전체론적 치유를 목적으로 한 다양한 종교현상(`뉴에이지`)을 소개하였다. 더 나아가 이와 함께 변하고 있는 개인들의 종교의식을 저자의 설문조사를 결과를 인용하여 명확히 하고자 하였다. 끝으로 기존의 한국 학계의 신종교 연구를 그 연구대상의 범위, 연구자의 조사대상에 대한 접근 방법 내지 시각을 중심으로 비판적으로 고찰하고 포스트모더니즘 담론 그리고 `뉴에이지`라는 새로운 종교형태의 출현이 한국 학계의 신종교 연구에 어떤 것을 요구하고 있는지 정리하였다. This paper aims to introduce central arguments of proponents of postmodernism or postmodernity as well as to suggest these arguments to be taken as a new challenge and chance for Korean studies in new religions, even though this kind of discussion seems to be behind time. Especially, it is attempted to clarify the interrelatedness between two important characteristics of postmodernity, namely, `erosion of the significance of distinctions` or `dedifferentiation` and `the self in fluidity` on the one hand, and new religious or spiritual quest at contemporary societies on the other hand. Furthermore, a series of new religious phenomenon which has appeared and spread outside of established religions since the 70`s in South Korea, is delineated. This phenomenon is to be called `new age` which takes self-development or -perfection as well as wholistic healing as its main goals, while this shows postmodern aspects to a great degree. In parallel with this new religious phenomenon the changed religious consciousness of individuals is pointed out with help of some results of the researches which were done by this author. In the end, some research trends within Korean academic circles in regard to the subject `new religions` are critically considered based on limited research area as well as authoritarian attitude of researchers to research objects (new religions), while it is suggested the existing discourse on postmodernism and the presence of `new age` will be of help to find a way out of the impasse with which Korean studies of new religions is confronted.

특집논문 : 신자유주의와 종교문화의 상품화

우혜란 ( Hai Ran Woo ) 한국종교문화연구소 2008 종교문화비평 Vol.13 No.13

종교문화콘텐츠에 대한 또 다른 ‘종교학적’ 접근 -진각종의 문화사업을 사례로-

우혜란 ( Hai-ran Woo ) 한국신종교학회 2018 신종교연구 Vol.38 No.-

‘문화콘텐츠’라는 용어는 한국에서 만들어진 신조어로 산업/경제 분야와 인문학분야의 이해관계가 맞아떨어지면서 관련 사업이 확장된 한국사회의 특수한 모습을 보여준다. 필자는 현 시점에서 문화콘텐츠 개발사업에 인문학자들의 적극적 참여가 인문학 전체는 물론이고 보다 구체적으로 (신)종교연구에 어떤 학문적/방법론적 기여를 하였는지 되짚을 필요가 있다고 생각한다. 무엇보다 ‘종교문화콘텐츠’를 ‘공공재(公共財)’로 접근하는 기존의 시각은 종교연구의 방법론적 차원에서 적지 않은 문제를 내포하고 있다고 보인다. 그 결과 ‘종교문화콘텐츠’ 개발이나 연구는 해당 종교와는 직접적인 관계가 없는 외부자인 종교학자들에 의해 주도되어 왔으며, 그 활용방안 역시 이들에 의해서 제시되었다. 그러나 근래에 들어 종단들이 보다 적극적으로 자신들의 문화콘텐츠 개발을 추진하고 있음에도 불구하고 이들이 어떠한 구체적인 내·외적 조건에서 어떠한 종류의 문화콘텐츠 개발에 집중하고 있으며, 그 궁극적인 목적은 무엇인가에 대한 논의는 학계에서 거의 이루어지지 않고 있다. 필자는 이러한 문제의식을 가지고 한국의 신생 불교종단인 대한불교진각종(大韓佛敎眞覺宗)이 현재 추진하고 있는 문화사업을 살펴보고 그 연장선상에서 이들의 ‘진각문화콘텐츠’ 개발사업을 고찰하고자 한다. 이를 위해 본 논문에서는 우선 종교문화콘텐츠 관련 선행 연구를 재고찰하였으며, 특히 기존 연구에서 사용되는 ‘(종교)문화콘텐츠’, ‘(종교)문화원형’, ‘민족종교 문화원형’의 개념이 가지고 있는 문제점을 지적하였다. 이어서 진각종의 문화콘텐츠 사업을 포함한 문화사업의 현황을 기술하고, 이러한 사업을 추진하게 된 종단의 내·외적 요인을 파악하고자 하였다. 여기서 정부의 종교지원 정책을 다룬 것은 진각종이 문화사업을 추진함에 있어 정부의 출자금은 결정적 역할을 하였으며, 이로서 국가가 경제논리를 앞세워 종교가 포진된 문화영역에 깊숙이 개입하고 있음을 보여주고 있기 때문이다. The term ‘cultural contents’ (in the plural) is coined in South Korea and it is said that Korea Culture & Contents Agency used the term first in 2001. The word refers to cultural products with the concept of creating culture as ‘(media/digital) contents’. With the significant support of Korean government the related research projects have increased, in large part based on the common interests between economic policy of the state, and humanities which attempted to expand their research area in the face of ‘crisis of humanities’. Maybe it is time to reconsider what active participation of humanities scholars in those government projects brought about for the sake of humanities in general, and more specifically, religious studies. One major problem seems to be the common premise that religious cultural contents are public goods. As a result, the related researches were dominated by ‘outsiders’, i.e. religious studies scholars, while the latter suggested proposals in terms of the development and the usage of the contents. Even though Korean religions are more active these days in creating their own cultural contents, there is no academic debate on the issue yet, namely which internal and external factors moved Korean religions to pursue their own cultural contents. This paper starts with critical review of preceding research on the subject of religious cultural contents, focused on those concepts, ‘(religious) cultural contents’ and ‘(religious) cultural archtype’ which play key roles in the research. Next, taking Jingak-jong (f. 1947), a new Buddhist order, as an example, various cultural projects of the order (including creating ‘Jingak cultural contents’) are delineated. Furthermore, internal and external factors are explored which have driven the order to start a new cultural work/policy. Lastly, a collusive ties between Korean government and religious organizations is pointed out, while the former provides the latter enormous financial support in the matter of producing cultural (tourist) contents. It will show how deeply the state is involved in the field of culture/religion under the economic logics.