• Korean Journal of Heritage: History & Science
• /
• v.35
• /
• pp.320-343
• /
• 2002

In Seoul city, The maul-gut(마을굿) called bugundang-gut(부군당굿) have been transmitted by people lived on the banks of han-river. The purpose of this document is to make a study the present meaning of bugundang-gut that have been transmitted in metropolitan city. The bugundang-gut was the official ritual in a government office during the Chosun dynasty. However, the bugundang-gut had been spread along kyunggang(경강, Han-river in Seoul) in the late Chosun period. At that times, the population kyunggang area was increased with the inflow of outside population and the commercial destrict was extended to many district along kyunggang. The main points of this study are as follows. Firstly, I investigate that bugundang-gut have been transmitted by a Seoulite to the backbone. They are the main body of bugundang-gut transmitting from generation to generation. Secondly, I study about nami-janggun-sadangje(남이장군사당제) appointed to seoul city immaterial cutural properties. It is a kind of bugundang-gut. So namijanggun-sadangje was appointed to seoul city immaterial cutural properties, as it was supported by a local autonomous entity. Thirdly, I investigate a plan that can be handed down an offspring in seoul city. We must revise the cultural properties system like that of Japan. Even though many bugundang-gut isn't appointed to cutural propertie except nami-janggun-sadangje, we must recognize their importance and keep a record character of bugundang-gut by investigation in detail. Fourthly, I think that bugundang-gut must be developed a regional public holiday. If it is developed a regional public holiday, many young person can be take part in bugundang-gut.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.31 no.2
• /
• pp.58-69
• /
• 2013

This research try to review about individuals' living culture place by record to before process of transition and modify of Bugundang village's forest in Itaewon. A result is as follows. First, Itaewon Bugundang is located in highest site of center building of twon forest, it has been preserve by double fence and taboo subject. Physical element of village forest is a factor which give sanctity of Buhundang. Second, it is connecting Namsan and Yongsan Family Park as green space. Also Itaewon Bugundang isolated from the current residential area. but in the past, the main beliefs and rituals of its area are responsible for a diverse community where public service was strong. Itaewon Bugundang have played a role presenting a local taboos and social norms. Therefore, these elements of the local community have the traditional cultural values. Third, Zelkova and Kalopanax pictus need to be preserved the value by the Seoul Metropolitan Government. Fourth, components of Bugundang are built by Hwajucheong, Dangjigi house, seonangdan, monument, fence, masonry and various trees. And the function and role of each of these elements remains as traditional culture. And the structural features of historic architectural properties has the value as a registered cultural properties. Fifth, due to these features, the traditional landscape of Itaewon bugundang play a role succeeding disappearing traditional culture and is worth as a potentially valuable landscape elements. This study has significance to the excavation community tradition disappearing landscape and excavation of candidate new tradition.

• Korean Journal of Heritage: History & Science
• /
• v.41 no.2
• /
• pp.5-25
• /
• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.

• Journal of architectural history
• /
• v.10 no.1 s.25
• /
• pp.61-74
• /
• 2001

This paper intends to explore some aspects of space as metaphor for the being of a subject and a subjected state of being. This paper deals with 3 Korean communities. Examples include (1) Yeog-maeul in Honam province (2) Samni village in Youngnam province (3) Bem Island in Seoul. Yeog-maeul is the village of Sannmin's (commoners), which is socially isolated from it's surrounding Yangban's villages. The social life in Yeog-maeul is generally divided two areas : that of men and women. The former is expressed as a life Dorang-Pak(outside of the stream) and the latter as Dorang-Ahn(inside of the stream). The former is a life of formality, sacredness. The latter is a life of informality, profaneness. Samni is a typical Yangban's village. With the support of literature such as Kohyun-Hyang-Yak(古縣鄕約). Yangban has exercised the social control which is widely practiced in various fields ranging from the fetal movement to the location of tombs. Bam Island is located Han river. It's resident had lived on the Island for over 700 Years, until they were forced to move collectively out of the Island, and settle in Chang-chun dong of Seoul. Yet, these people have kept holding Bugundang Kut, ritual for the entire village. The former Bam Islanders whose traditional culture is suppressed by the surrounding postmodern culture, have tried to fill the gap between their ideal and actual lives by symbolically realizing the former in the community ritual. In ritual life, the former Bam Islanders are deemed to sacred, while the rest of citizens of Seoul profane. The residents of Yeog-maeul and Samni village which live a life an their traditional space, has been subjects. But, the former Bam Islanders which moved collectively out of traditional space and settle in the postmodern space experience the subjected state of being.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.34 no.1
• /
• pp.107-117
• /
• 2016

In this study, six historical parks in Seoul is analyzed. Based on the analysis, the representative values of the historical parks in Seoul draw three criteria such as historicity, educational attributes, and sociality, and also the type of historic and cultural resources, spatial functions and arrangements, circulation and accessibility, and the type and usage of introduced facilities. Consequently the current status and improvement plan is suggested as follows. First, cultural assets oriented historical parks such as Sayuksin Bongeun and Seonnongdan historical Park focus on the management based on the preservation of historic and cultural resources. Non designated cultural heritages oriented historic parks such as Shingye Yanghwajin Itaewon-bugundang historic park should focus on the usages the symbolize and commemorate historic and cultural resources. Second, Careful attitudes on the historicity of the park are needed in the mixed type of historic and cultural resources that determine the identity such as Yanghwajin Itaewon-bugundang historic park. Third, the rate of facilities in Bongeun and Shingye historical park is increased due to the renovation of religion facilities, rather than the neighborhood parks. The autonomy of regulations that does not have the limits of the area of park facilities weaken the publicity of the historical parks. Fourth, Shingye historical park suggest changing its name into Danggogae martyrs' shrine historical park. because its historic and cultural resources are included as the historic park is named. Fifth, the current problems such as numerous uncontrolled entrances, mixed uses in circulation, and accessible failure due to the closure are recognized. Therefore, the entrances and circulations should be articulated clearly in order to increase opportunities of experience for visitors in the historic and cultural resources, and also neighborhood facility should be suitably divided. Sixth, the park facilities in the neighborhood parks are introduced equally in Seoul historical parks. The uses and arrangements that considered the circumstance of the historical parks should be determined in the cultural facilities such as outdoor music hall and sporting facilities. Seventh, historic facilities that named historic hall, culture hall, memorial hall, and promotion hall in the historic parks are utilized for convenience and religion facilities. Institutional framework should be examined to keep publicity in the historic parks by spatial privatization of the specific group.