• 대순사상논총
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• 제33집
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• pp.179-218
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• 2019

이 글은 신종교운동을 비도덕적이고 반사회적인 소종파(cult)로 비판하면서 선정적이고 자극적인 방식으로 영상화하여 소비하는 신종교영화의 문제점을 지적하고, 신종교운동을 기성종교에서 벗어나려는 소극적 주변종교와 기성종교를 대체하려는 적극적 대안종교의 관점에서 신종교영화를 분석할 수 있는 유형론을 제시하였다. 특히 신종교현상의 반사회적 일탈을 강조하면서 세뇌와 탈세뇌의 관점에 치우친 사회비평형 신종교영화와는 달리, 최근 새롭게 떠오르고 있는 신종교영화의 새로운 유형으로 공감성찰형 신종교영화와 신앙참여형 신종교 영화의 특성에 대한 분석을 전개하였다. <오쇼 라즈니쉬의 문제적 유토피아>(2018)를 비롯한 공감성찰형 신종교영화들이 규범적인 단일 프레임을 넘어서서 다면적인 구성과 다성적인 목소리를 갖춘 열린 프레임을 통해 내부자의 자기성찰과 외부자의 타자공감이 가능하도록 한 반면, <화평의 길>(1984)을 비롯한 신앙참여형 신종교영화들은 후천개벽이나 해원상생 등의 대안종교적 비전을 통해 기성종교에서 소외되거나 배제되었던 주변인들의 원한을 풀고 말할 수 없었던 하위주체들의 목소리를 회복시키는 새로운 영상적 방식을 선보였다.

• 건축역사연구
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• 제14권1호
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• pp.7-19
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• 2005

The purpose of this paper is the study on the piazza plan of basilica S. Pietro. The results of study are as follows: 1. The piazza of the basilica S. Pietro was planned in relation to building-piazza-symbol of interior piazza-street as city planning characteristic of Baroque and architectural characteristic of elliptical piazza form. 2. The function of piazza of basilica S. Pietro was planned for religious meeting of a grand scale than a piazza for the common run of people. 3. In general, the disposition, ground, elevation and section plan of the piazza of basilica S. Pietro was planned by principle of spatial and formal composition, according to axis, symmetry, proportion, division and contrast. 4. The location, scale, shape of piazza for disposition and ground plan of the piazza of basilica S. Pietro was basically decided by not only elements of Basilica building, Vatican Palace, Street and Walls of surroundings with axis of the Basilica building, but Fountain and Obelisk as existing constituent elements. 5. The elevation of the piazza of basilica S. Pietro was composed of boundary that was enclosed from wall of trapezoid piazza and gallery of elliptical piazza with equal height as symmetry. And the section plan was planned to approach into the Basilica through slope and stairs of gentle angle, utilizing of existing land form.

• 한국조경학회지
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• 제22권4호
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• pp.81-93
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• 1995

Landscape Style would take various influences in general. In that of Korean Palaces religious thinking has been caused he most important factor. This conceptual attitude has been derived from Confucian philosophies and the doctrines of Taoism, the realm of ideas that had constituted the schema of culture through long times in the Orient. This paper has dealt with the influences of one's outlook on the universe, antropocentricism, and on the relationships of man and nature in those two major teachings upon the landscape style of palaces in Chosun Dynasty. The Confucian philosophies and the doctrines of Taoism in Taosim in palaces would be summarized as followings: 1. The composition of exterior spaces had been understood as a place for moral training and political morality in the world view of Confucious. 2. The view point on court circle with plants and trees had directed to the influences of beauty upon the human spirit, and it is clear in naming attitude. 3. The composition type of void and solid in palaces would focused on the completion of Confucian thoughts totally, and the method of a unit space is same. 4. The double symbolic ideas could be find out in the components of exterior space; one is Confucian in phenomena, the other is Taoism in meaning. This can be cleared in Pangji(方池), layout of natural features, and in planting methods. As a conclusion, the common spiritual base in landscape architecture of Korean old palaces can be understood as two major thinkings; Confucian philosophies and the doctrines of Taoism.

• 한국환경과학회지
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• 제13권2호
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• pp.109-116
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• 2004

Nagan walled town is located on an axis connecting symbolic places, which is a lucky place from the Fengshui point of view because a mountain sits to the rear and a body of water sits to the front. It represents the environmental development of cultural space by blending folk belief, religion, social systems, adminstration facilities and living culture buildings. Therefore, it has a sustainable cultural view connected with a formed or formless religious view and an artificial view (walls, government buildings, living houses, cultivated lands, etc.) in a natural landscape. Environmental design techniques, enlarging the meaning and value of living on a mental level, can be found in the arrangement of space composition and settlement of Nagan walled town. The organised spaces of government and residential areas were constructed within the wall with the view of searching for lucky places (from best, better and good places) in order to construct ecological networks according to the outlooks of space and settlement.

• 한국환경과학회:학술대회논문집
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• 한국환경과학회 2003년도 International Symposium on Clean Environment
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• pp.185-191
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• 2003

Walled town was located on the axis connecting symbolic places, which was a feng-shui lucky place of a mountain sits to the rear and a body of water sits to the front. It represents environmental development of cultural space by blend of folk belief, religion, social system, administration facilities and living culture buildings. Therefore it is sustainable cultural view connected of formed or formless religious view and artificial view(wall, government buildings, living houses, and cultivated land so on) in a nature landscape. Environmental design technique, enlarging its meaning and value of living to mental level was founded from space composition and settlement, which was constructed organized space of government and residence area of walled town within the wall for looking for lucky place(from best, better, and good places) in order to construct ecological network (天+地+人, 山＋水＋方位＋人, 地理＋生利＋山水＋人心) by outlook of space and settlement.

• 한국지역지리학회지
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• 제18권1호
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• pp.42-54
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• 2012

지리산은 수많은 사람들이 살았던 오랜 생활문화의 터전으로서 많은 역사유적과 종교경관, 생활경관이 남아있다. 지리산의 문화경관은 산의 신령한 장소성과 사람의 생활문화터전이 통합된 새로운 지평의 산악문화경관의 개념을 제시한다. 지리산은 예부터 '신성한 어머니산'으로 여겨져 신성시 되고 많은 사람들이 거주하였다. 지리산에는 삼국시대의 산성과 가야 고분을 비롯한 각종 역사 유적이 남아 있고, 국가적인 산신제의가 행해진 곳으로 현재까지 '남악제'로 이어지고 있다. 불교 사찰에는 수많은 문화재가 있고, 현재까지 불교신앙이 성행하여 살아있는 문화전통을 유지한다. 그리고 다양한 풍수경관이나 다랑이 논 등의 생활경관도 함께 존재하면서 역사, 종교문화 등과 어울려 지리산 문화경관의 모자이크를 이루고 있다.

• Journal of Forest and Environmental Science
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• 제37권3호
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• pp.169-192
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• 2021

Sacred groves are large areas of virgin or human-modified landscape with a diverse range of species that have been protected by local people for centuries due to cultural, religious beliefs, and taboo that the deities live in them and protect the villagers from various calamities. The present study was carried out for quantitative analysis of diversity, population structure, regeneration and conservation status of tree species in the four 36.86 ha sacred groves of Jhargram district in West Bengal. Tree species composition, population structure and regeneration status were analyzed by randomly establishing of 1 ha subplots within the sacred groves. Density, frequency, basal area, abundance, evenness, and other diversity indices were calculated for adult trees with girth at breast height (GBH) >31 cm. A total of 146 tree species belonging to 116 genera distributed in 44 families from 21 orders were recorded. Pterospermum suberifolium, family Malvaceae showed the highest Species Importance Value Index (SIVI, 21.33) and Fabaceae showed the highest Family Importance Value Index (FIVI, 35.59) values respectively. Individuals are categorised into three groups, seedling, sapling and adult based on girth classes. The majority of tree species exhibited good (52.74%) regeneration followed by fairly (24.66%), poor (15.75%) and no regeneration (6.85%) respectively. With the healthy existence of the sacred grove, the overall population structure of tree species showed a strong regeneration potential. The current data will be useful in determining the current status of tree species and will be used by the forest department, politicians, and conservationists to establish management plans for the conservation of priority species in the region. Since the study areas were sacred groves, tribal members were keen to preserve them due to their religious significance.

• 한국산학기술학회논문지
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• 제18권12호
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• pp.685-696
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• 2017

성당의 공간이미지를 조성함에 있어, 시각을 통해 심성을 변화시키는 가장 중요한 요인은 빛이라고 할 수 있다. 그리고 공간의 깊이는 빛에 의한 음영에 의해 만들어진다. 미사와 같은 종교적 행사가 행해지는 장소에 있어서 음영에 의한 깊이의 변화와 위계설정은 집중도와 신비로움 또는 성스러움의 분위기를 확보하는 데에 중요한 계획조건이 된다고 할 수 있다. 따라서 빛이 가진 종교적 의미와 인간 감성에 미치는 영향은 매우 크다고 할 수 있으며, 이에 본 연구에서는 성당의 예배공간 조명계획에 대한 요소 중 '조도'를 그 중요요소로 보았다. 조도는 시각적 환경조성에서 미묘한 공간구성상의 차이를 통해 대상과 공간의 형태, 명료함을 부여함으로써 표현된다. 조명을 통해 공간분위기를 적정한 수준에서 관리하게 되고, 공간의 존재를 확인함에 조도의 역할은 필수적이라고 할 수 있을 것이다. 이에 따라, 관련 기준을 종합 분석하여 조도의 기준과 범위를 설정하고, 현대적인 디자인 적용이 시작되었다고 할 수 있는 80년대 이후 서울 강남지역에 건립된 성당들을 대상으로 조도와 관련된 요소들을 분석하고 각 성당의 전례공간과 회중석의 조도를 측정하여 이를 비교분석함으로써 적정수준의 적용여부를 검토확인하고 이를 추후 계획지침으로 활용하도록 제안하고자 하였다.

• 패션비즈니스
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• 제8권6호
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• pp.57-67
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• 2004

The forms of man's costumes in Byzantine Empire were changed according to each composition of costumes. Those forms of costumes had common features of each period when costumes were included. At the same time, however, the fact that differences existed in accordance with a social position including gender, class, occupation, etc. even though in same period were showed. Analytic elements of man's costumes in Byzantine Empire were selected by important factors. This showed the meanings of position and class in that time. The kinds of analytic elements in man's outwear were various but the forms of costumes were not developed because christianity influenced the forms of clothing in the Middle Ages. As the result of synthesis, the main factor of man's costumes was a tunic in Byzantine Empire of the Middle Ages The phases of the times were reflected on the structure of man's costumes in Byzantine Empire. In particular, religious feature was emphasized, and analytic elements of costumes having meanings showed the features of the society at the Middle Ages. For example, a central analytic element of man's costume, an outer garment was a tunic style of H-silhouette that hid the body line. This was influenced by the phases of the times. Namely, the costume stands as a symbol of the times, and also is a cultural sign that reflects phases like politics, economy, religion.

• Journal of Nutrition and Health
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• 제10권1호
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• pp.49-58
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• 1977

Nutrition counselors in Korea often encounter difficulty in their attempt to change village women's attitudes regarding food taboos which are counter to good eating habits. There are a great many food superstitions which are not due to religious influence, but seem to be related to shape and composition of food. Many expectant mothers superstitiously avoid eating certain foods for fear that they may cause mental or physical abnormality in their babies. As was shown in a previous survey (Mo, 1966)of villages in all provinces except Jeju Island, such superstitions were common among pregnant and lactating mothers. Many food taboos and superstitions based on non-scientific and irrational ideas do exist even in modern society, and are a major obstacle to nutritionally adequate food consumption. A study of food taboos among women of Jeju Island was undertaken from November to December of 1976, these results to be compared as well with those of the previous study. There were 73 items found to be prohibited during pregnancy. Of these, 48.7% were of the deaf group, 17.4% fish, 5.5% eggs, 4.7% cereal, and only 2.2% fruit. Of 252% women respondents, 111 (45% ) abstained from eating chicken, duck, and shark because of the belief that they would cause their babies to be born with gooseflesh or shark skin. Many of them avoided rabbit meat for fear that their babies might be born with harelip. It was also feared that a baby would become disfigured if his mother ate duck, goat, dog meat, chicken or duck eggs, or soup made of bones. A common superstition was that highly spiced or salty foods would cause the fetus to be hairless. Squid and octopus were believed to cause babies to have weak bones, or none at all. Most of these food taboos were associated with fears concerning Physical structure and appearance of unborn babies. Other taboos were associated with fear of undesirable behavioral characteristics. For example, some mothers thought that a baby would pinch or bite the mother's breast during the weaning period, if crab meat were eaten during pregnancy. Unevenly sliced rice cake, loach, snake meat and eel were also believed to cause a baby to be ill-tempered. The findings of this study are remarkably similar to those of the previous study conducted by the authour in 1966. Most of the same food taboos, based on non-scientific and irrational reasons, were found on Jeju Island as on the peninsula, and thor were similarly wide-spread. The results of correlational analysis show that the most significant factors related to prevalence of food taboos, are level of education and religious background. Number of food taboos is correlated with level of education. Also, food taboos are least freqent among the Christian woman. Proper nutrition education should he undertaken in order to encourage intake of protein-rich food, particularly during pregnancy when nutritional needs of mother and fetus are great.