계룡산에는 상이한 종교(또는 이념) 집단들이 다양한 의미와 가치를 부여하며 이용해 온 공간과 장소들이 있다. 불교와 유교 그리고 무속을 포함하는 민간 신앙들은 자기 고유의 영역과 정체성을 생산하고 관리하기 위하여 제각기 다른 이념(또는 세력)을 구현하여 왔다. 무속을 중심으로 하는 저항의 지리는 계룡산 전역에 걸쳐 불연속적인 영역을 기반으로 진행되어 왔다. 이러한 저항의 지리가 가장 뚜렷하게 확인되는 지점은 삼불봉, 암용추, 숫용추 등이다. 지금까지 무속과 불교의 공간적이고 시간적인 뒤엉킴을 통하여 피지배 세력인 무속이 생존하여 왔던 것이다.
계룡산에는 상이한 종교(또는 이념) 집단들이 다양한 의미와 가치를 부여하며 이용해 온 공간과 장소들이 있다. 불교와 유교 그리고 무속을 포함하는 민간 신앙들은 자기 고유의 영역과 정체성을 생산하고 관리하기 위하여 제각기 다른 이념(또는 세력)을 구현하여 왔다. 무속을 중심으로 하는 저항의 지리는 계룡산 전역에 걸쳐 불연속적인 영역을 기반으로 진행되어 왔다. 이러한 저항의 지리가 가장 뚜렷하게 확인되는 지점은 삼불봉, 암용추, 숫용추 등이다. 지금까지 무속과 불교의 공간적이고 시간적인 뒤엉킴을 통하여 피지배 세력인 무속이 생존하여 왔던 것이다.
On Kyeryong Mountain, different religious(or ideological) groups have endowed space and place with amalgams of different meanings, uses and values. In addition to Buddhism and Confucianism, Shamanism and other popular beliefs have practiced their own ideologies(or powers) to create and maintain thei...
On Kyeryong Mountain, different religious(or ideological) groups have endowed space and place with amalgams of different meanings, uses and values. In addition to Buddhism and Confucianism, Shamanism and other popular beliefs have practiced their own ideologies(or powers) to create and maintain their own territories and identities. The geographies of resistance, involving Shamanism, have been scattered all over the mountain, discontinuous in the territorialization. These geographies of resistance could be identified the best around the most sacred sites, such as Sambulbong, Amyongch'u and Sutyongch'u. The entanglement of Shamanism with Buddhism, in various patterns through space and time, has indeed contributed to the survival of Shamanism as a subordinate power.
On Kyeryong Mountain, different religious(or ideological) groups have endowed space and place with amalgams of different meanings, uses and values. In addition to Buddhism and Confucianism, Shamanism and other popular beliefs have practiced their own ideologies(or powers) to create and maintain their own territories and identities. The geographies of resistance, involving Shamanism, have been scattered all over the mountain, discontinuous in the territorialization. These geographies of resistance could be identified the best around the most sacred sites, such as Sambulbong, Amyongch'u and Sutyongch'u. The entanglement of Shamanism with Buddhism, in various patterns through space and time, has indeed contributed to the survival of Shamanism as a subordinate power.
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문제 정의
In the middle of the Chosen Dynasty, a book of geomantic prophecy, called Chonggamnok, became popular among those who were dissatisfied with the socialpolitical conditions. The book said that the Choson Dynasty was coming 신o잉e to its end and a new dynasty would succeed it with the capital at Sindoan Valley on Kyeryong Mountain (Yi, 1993, 13).
It would be interesting to study how marginal or dissident groups on Kyeryong Mountain have transgressed the imposition of boundaries and scales to resist or survive oppression or surveillance, first, from Neo-Confucian rule and then, the military government. Under these circumstances, in this study, the aim is to examine how resistance from Shamanists, Buddhists and other religious groups have sought to occupy new spaces, to create new geographies, and to make their own places. The important questions are about the ways in which geography makes possible or impossible certain forms of resistance and about the ways in which resistance makes other spaces.
제안 방법
The spaces of resistance from Shamanists have been multiple, dynamic and weak, and only ever in part controlled by the practices of domination. Finally, an attempt is made to study how tactics of resistance have dislocated interaction between the two, or three or more, spaces of Shamanism, national park, Buddhism, or the military.
In such a visual image, urban planners went on to imagine the physical parts of the hen: comb, eye, neck, breast, heart, body and tail. Then, they matched each district of land use with each of these physical parts: administrative district with comb; commercial district with neck and breast; cultural district with eye; old city, highway and freeway with body and tail. The heart, a hill called Hyojisan, was to remain as a public park with trees because it was not to be harmed.
대상 데이터
After the Silla Kingdom (57 BC-935 AD) conquered the Paekche Kingdom, the monk named Oisang appointed Kapsa as one of the ten temples that represented the Hwaw6m(Flower Garland) Sect. The temple is situated in the valley from which one can look up to the peak named Ssalgyebong. All the buildings were completely burned down in 1597 during the Imjin War (1592-1598), but rebuilt from 1604 to 1654 (Chong, 1996, 77).
참고문헌 (23)
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Harvey, David, 1993, From Space to Place and Back Again: Reflections on the Condition of Postmodernity, in Bird John et. al. (eds)., Mapping the Futures: Local Cultures, Global Change, Routledge, London, 3-29
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Lefebvre, H., 1991, The Production of Space, Blackwell, Cambridge
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Pile, Steve, 1997, Introduction: Opposition, Political Identities and Spaces of Resistance, in Steve Pile and Michael Keith (eds)., Geographies of Resistance, Routledge, London, 1-32
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Yi, Min-su, 1993, Sinyok Chonggamnok (The New Translation of Chonggamnok), Hongsinmunhwasa, Seoul
Yun, Songoyong, 1994, Kyeryongsan Chonggyoch'on ui Minjungsinang (Popular Beliefs in the Religious Villages on Kyeryong Mountain), in Kyeryongsanji (The Chorography of Kyeryong Mountain), Ch'ungchongnamdo (South Chungchong Province)
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