• Journal of the Korean Geographical Society
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• v.40 no.2 s.107
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• pp.172-186
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• 2005

I examine in this paper how the contemporary sacredness of Mt. Chirisan has been modified through the reworking of the embodied experiences of the mountain. 1 examine the theme of escapism through the cases of mountain men and Chonghakdong. The two mountain men, Huh Man-Soo and Ham Tae-Sik, tacitly suggested a modem aesthetic and environmentalist view of nature by articulating a typical form of appreciating nature in a transition period from pre-modern to modern society. Mountain men mediated their own personal dreams of revitalizing the Taoist utopian place with their social practices of modernizing and democratizing the appreciation of nature. Ultimately, the appearances and practices of mountain men symbolize the end of the pre-modern geographical imagination of the mountain as distinctive plate outside society (real world). Therefore, the vision of modem civic-national landscape, national park, was made concrete at the very site where the people's dreams of utopia, the inherited sacredness of the mountain and people's religious beliefs in its protective power were terminated.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.3
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• pp.40-52
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• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.

• Journal of Ecology and Environment
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• v.29 no.3
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• pp.287-293
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• 2006

We carried out pollen analysis and radiocarbon dating from sediments of Wangdeungjae moor (960 m a.s.l.) to clarify vegetation history of temperate broad-leaved deciduous forest zone of Mt. Jiri. Three local pollen zones and two sub-zones were recognized on the basis of variation in the palynofloral assemblage: I. Quercus zone (150-114 cm), II. Quercus-Pinus zone (114-43 cm): IIa. Quercus-Pinus subzone (114-83 cm), IIb. Quercus-Pinus-Herbs subzone (83-43 cm), III. Pinus-Quercus zone (43-27 cm). Radiocarbon date from sediment depth 111-116 cm was estimated $1,160{\pm}40yr$ B.P. From these results, overall vegetation around of Wangdeungjae moor and Mt. Jiri have changed from Q. mongolica dominant to steady decrease of Q. mongolica whereas steady increase of P. densiflora, finally abrupt increase of P. densiflora. 'Medieval Warm Period (MWP)' and 'Little Ice Age (LIA)' have not had an effect on change of vegetation around, at least, Mt. Jiri. But at maximum period of LIA, extension of grassland and steady increase of Pinus were recognized around the moor. After then, an abrupt increase of Pinus is supposed that vegetation change is reflected in human impact surging around foothills.