• Title/Summary/Keyword: 성황신앙

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The rites for fortress of Silla's and the meaning (신라의 성(城)제사와 그 의미 - 성황신앙의 수용배경을 중심으로 -)

  • Chai, Mi-ha
    • Journal of Korean Historical Folklife
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    • no.30
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    • pp.7-41
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    • 2009
  • In this studying we could look that the rites for fortress under the rule of Silla's national rites was the one background which made Seonghwang religion in China was accepted in our nation. In Silla's national rites, fortress was the objects for rites and they were such as Bukhyeong fortress, Galim fortress, and Toseo fortress. These were belonged under Silla's national rites together with rites for famous mountains and big streams but differed from rites for mountains and streams. The fortresses which were belonged under Silla's national rites played a role as governing place during three nations era, but their prestigious position grew lower after provincial systems were consolidated. Fortress was the protectional building to protect the territory from the enemies. Silla's experiencing the war of three nations made them consider much the role of fortress as the important military location. And Silla included the rites for fortress into their national rites and governed the territory. The Galim fortress among them was got rid of Silla's national rites, and the rite seemed to be succeeded by provincial influentials. And this seemed to be the foundation for the provincial influentials in lateral Silla period to accept Seonghwang religion of China. And the fortress belonged to Silla's national rites was Kunhyeon fortress. Seonghwang-sa in Gorye was located in the fortress had governing place. Galim-fortress, Bukhyeong fortress, and Toseo fortress were also the important military locations. Seonghwang-sa in Gorye was the military strategic position, too and the deity for Seonghwang had the power to deal with the victory and defeat. From this, the background that the rite for Seonghwang in Gorye could be belonged to national rites comparatively early differed from China's was searched in the rites for fortress belonged to Silla's national rites.

Research for Current Status of Protected Area in Korea and World Protected Area Designation - Focused on sacred natural sites designated as scenic site & natural monument - (국내 보호지역의 현황 및 세계보호지역 설정을 위한 기초연구 - 명승·천연기념물로 지정된 보호지역을 중심으로-)

  • Kim, Jae-Ung;Kim, Seung-Min
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.32 no.3
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    • pp.191-200
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    • 2014
  • This study aims to analyze the current status of government-designated cultural heritage that are protected as sacred natural sites, focused on natural monuments and scenic sites, and provide basic research for these cultural heritage to be included in the protected area category. First, among natural cultural heritage that are designated and protected by Cultural heritage Protection Law, there are 40 scenic sites and 126 natural monuments that have been selected as sacred nature sites. Second, the study showed that sacred nature sites are sacred places that have been long associated with happiness and misfortune of the villagers, including Dangsan Forest, Seunghwanglim(Forest), and, as physical environment and combination of cultural value, rules, and attitude and belief system toward the land that protect the people. The unique folk beliefs of the region provide strong protection of the place. Third, although the natural monuments of old and large trees are not included in the protected area as they are recognized sparsely, but can be designated as world protected area as protected areas are set around sacred nature sites. Fourth, in order to be included in IUCN category, sacred natural sites of scenic sites will need to be managed by specific categories of each area according to the interior status of the designated areas and maintain the sustainability of the natural heritage by protecting both physical and spiritual elements.

Study on the Origin of Stone Tower as a Component of Dangsan Forest - Focus on Village Shrine at Seoji-ri, Andong - (당산숲 구성요소인 돌탑의 기원 유래 고찰 - 안동 서지리 성황당 돌탑을 중심으로 -)

  • Choi, Jai-Ung;Kim, Dong-Yeob;Kwon, Jin-Ryang
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.28 no.3
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    • pp.98-104
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    • 2010
  • The objective of this study was to understand the origin and characteristics of stone tower's style through the study of the 'Village Shrine at Seoji-ri, Andong'. The three kinds of stone towers were located forming a line of 9m on the hill of a red pine forest along the stream in the village. Toward the direction looking at the village, the three-story stone located on left, the two-story stone located in the middle, and the common style stone tower located on right. The bottom part of the three-story stone was 2.5m in length, 1.8m in width, 1.3m in height. The bottom part of the two-story stone was 1.3m in length, 1.5m in width, 0.9m in height. The common style stone heap tower was 3.0m in diameter, 1.8m in height with a cone shape. The small hat-shaped stone was presumed to be the top part of a three-story stone. According to the three factors(heaven, earth, human) of the idea of the universe in Korea, most ancient remains have components of odd numbers. Then it had been substituted with smaller three-story stone(at present, two-story stone). And then altered to a common stone tower later, such as the 'Village Shrine at Seoji-ri, Andong' that shows the combination of the Bronze Age's megalithic and a folk religion. The 'Village Shrine at Seoji-ri, Andong' is a valuable relic that shows the stone towers, and is derived from the Bronze Age. The 'Village Shrine at Seoji-ri, Andong' shows that the 'Village Shrine at Seoji-ri, Andong' was embodied the three-factor(heaven, earth, human) idea of the universe in three-story stone of megalithic culture' remains.

A Study on Prototype Landscape of Mujang-Eupchi(茂長邑治) during Joseon Dynasty (조선시대 무장읍치(茂長邑治)의 원형경관 고찰)

  • Sim, Soon-hee;Song, Suk-ho;Kim, Choong-sik
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.40 no.1
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    • pp.1-14
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    • 2022
  • This study focused on examining the location characteristics of Mujang-Eupchi(茂長邑治), a traditional city of Joseon Dynasty, and shedding light on its prototype landscape. The findings were summarized as follows: Mujang-Eupchi showed a Confucian space system with Munmyo(文廟) within Hyanggyo(鄕校) in the east, Sajikdan(社稷壇) in the west, Seonghwangsa(城隍祠) in the fortress and Yeodan(厲壇) and Seonghwangdan(城隍壇) in Jinsan(鎭山) in the north around the Mujang-Eupseong(茂長邑城), an old fortress, built in the 17th year of King Taejong(1417). It seemed that Seonghwangdan located in Jinsan maintained a coexistence system with Seonghwangsa(城隍祠) within the Eupseong. A Pungsu(風水) stream in a V-shape ran before the southern gate of Eupseong, forming a Sugu(水口) in front of Namsan(南山) that was an Ansan(案山). They dug a southern pond called Hongmunje(紅門堤) to protect the vitality of the village and built Gwanpungjeong(觀豊亭). In the 19th century, Hongmunje and Gwanpungjeong were renamed into Muheungje(茂興堤) and Muheungdang(茂興堂), respectively. Eupsu(邑藪) were planted in front of the southern pond including Wondo(圓島), and Songdeokbi(頌德碑), Dangsanmok(堂山木), and Dangsanseok(堂山石) served as a Sugumagi(水口막이) and protected the entrance of Eupchi. After the Liberation, the southern pond was buried in 1955, and a market was formed at the site, which resulted in the disappearance of its prototype. The study also investigated the name and location of Chilgeori(七거리) in the village as it was lost following the unification of Bu(府), Gun(郡), and Myeon(面) titles in 1914 during the Japanese colonial period. Chilgeori Dangsan was based on Yin and Yang theory and became the subject of the organization mainly composed of Grandfather Dangsan menhir and Grandmother Dangsan tree. Chilgeori Dangsan was a religious place of the community to guard the village, serving as seven gateways to control access at the village boundary and it had a locational feature of protecting the inner mountain ranges of Eupchi.

The Materials on Korean Folk Religions in the Encyclopedic Literatures of Late Joseon Dynasty (조선후기 유서류(類書類)에 나타난 민속종교 자료)

  • Suh, Young-Dae
    • Journal of Korean Historical Folklife
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    • no.33
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    • pp.31-72
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    • 2010
  • At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.