A Spatial Analysis of Shamans in South Korea’s Religious Market

Shamanic practice in contemporary South Korea is concentrated in urban and peri-urban districts, not just rural areas as often assumed. Using a geocoded dataset of 15,639 shamanic sites and 78,323 religious facilities across 229 districts, spatial models show that Protestant church density is consistently associated with lower shamanic presence, especially where Protestant institutions are concentrated. Buddhist temples show no uniform national effect but have positive local associations in some areas, suggesting localized symbiosis. Catholic sites show limited and inconsistent spatial relationships. The findings indicate two contrasting dynamics: expulsion in Protestant strongholds and symbiosis where Buddhist institutions allow more accommodation. Shamanism's contemporary geography reflects adaptation to the territorial politics of institutional religion rather than a cultural revival.

Study at a glance

Abstract

This study examined the spatial distribution of shamanic practice in contemporary South Korea, focusing on its territorial relationship with institutional religions. Contrary to portrayals of shamanism as a rural remnant or as absorbed by Pentecostal Christianity, population-adjust maps and spatial models reveal substantial concentrations in urban and peri-urban districts. Drawing on a geocoded dataset of 15,639 shamanic sites and 78,323 religious facilities across 229 districts, we estimated the ordinary least squares (OLS), spatial error models, and geographically weighted regression (GWR) models to evaluate how Protestant, Buddhist, and Catholic infrastructures were associated with shamanic site density. Protestant church density showed a consistent negative association with shamanic presence, strongest in regions with concentrated Protestant institutions. Buddhist temples had no uniform national effect but showed positive local associations in certain areas, suggesting localized symbiosis. Catholic sites displayed limited and inconsistent spatial relationships. These results demonstrate two contrasting dynamics: expulsion in Protestant strongholds and symbiosis, where Buddhist institutions allow more accommodation. Shamanism’s contemporary geography reflects adaptation to the territorial politics of institutional religion rather than a cultural revival.