• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.539-565
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• 2014

This paper provides the meaning of sacred places and pilgrimages in Daesoonjinrihoe, the most representative of the new religions in Korea. Daesoonjinrihoe stipulates Dojang(道場, it means temple complex) as the sacred places, which presently functions as the center of their religious faith. Also, The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae(靈臺). By seeing meanings of sacred places and pilgrimage in Daesoonjinrihoe, This article focuses on the process of the sacrificial rite of Daesoonjinrihoe related to the importance of religious ritual or place of faith and sacred places as pilgrimage sites. At this time, I explain the properties of sacrificial rite of it. The sacrificial rite of Daesoonjinrihoe, one of its major rites, is performed at both regular and irregular intervals. It is performed by either an individual or a group at a fixed time and place. The study of sacred places should focus not only artificial structures such as buildings but also the meanings given to them and the mechanism that created these meanings. Pilgrimage is journey undertaken by person who consider their destination sacred. By seeing meaning of pilgrimage, this paper focus on Daesoonjinrihoe' role in making a place pilgrimage sites and pilgrimage functions. The reason I focus on sacred places and pilgrimage in Daesoonjinrihoe is that these sacred places reflect people's attempt to invent religious memory and identity. Thus, I elucidate the role that Daesoonjinrihoe's sacred places and pilgrimage plays in remembering religious memory. I examine the messages that Daesoonjinrihoe's sacred places intend to convey to the followers through the created sacred places and pilgrimage. Sacred places are significant because it reflect important symbolic features of religion. Sacred places and pilgrimage are vehicles for remembering the religious memory and reinforcing various memories. Finally, Handing down of our valuable Daesoonjinrihoe's cultural heritage is our duty. So it is necessary to make an effort to conserve Daesoonjinrihoe's cultural heritage such as sacred places and concentration upon our interest continuously.

• Journal of the Korean Geographical Society
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• v.51 no.1
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• pp.143-166
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• 2016

This study aims to consider spiritual therapeutic landscapes thought the case of catholic sacred places in Korea. The catholic sacred places, which have been a series of persecution, are distributed in 300 all over the country and can be divided into a formational type, a selective type, and a participatory type. In the formational type, the catholic sculptures are scattered here and there; but it seems that there are limits somewhat to feel the emotional stability and the experience of caring by God. Because the formational type is deserted or is built up in unnoticeable urban areas. The religious factors, for example, museums, special pray, Station of the Cross, Rosary way, statues of the Virgin Mary, catholic sculptures, etc. in the selective type are placed in the corners of the catholic sacred places to provide the opportunity of holy experience to pilgrims. But the level and the intensity of healing depends on the matter as to how much pilgrims experience religious factors voluntarily. Lastly, the participatory type means the experience of various religious factors following scheduled programs. The experience is for the group of pilgrims, not a person; and the human relationship via the religious experience spiritualizes the network of interest towards other participants. Furthermore, the spiritualized open mind towards other people becomes the power that can arrive at the emotional stability, the relief of stress, and the in-depth and authentic healing. Ultimately, the spiritual healing through religious factors is to realize human finitude and dedicate one's own self to God; in addition, the spiritual therapeutic landscapes are the place that can carry out such a spiritual ritual without any restraint.

• 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.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.393-398
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• 2022

Yorgos Lanthimos' The Killing of a Sacred Deer (2017) uses Iphigeneia in Aulis written by Euripides, one of the three great Greek tragedies writers, as the archetypal narrative. Thus, Lanthimos introduces a mythical world stained with 'blood violence by a divine being' within the cinematic diegesis of a modern American metropolis. And the mythical motifs of curses and scapegoats are varied. This thesis tried to read the scapegoat mechanism, the oldest mechanism of escape from the crisis of collective sacrifice, and the imitative and mutual characteristics of desire and violence through René Girard through the mythical world built in the modern time and space of the film. Martin places a cursed oracle on Steven when his desire to place him in his father's place is thwarted. The 'good' reciprocity between two people is rapidly transformed into a 'bad' reciprocity. The Killing of Sacred Deer is an excellent portrayal of how the scapegoat mechanism works through Steven's family. The selection of the scapegoat by lot gives the sacrificial lamb a sacred character thanks to its divine nature, and the scapegoat becomes a sacred being, and the family order is re-established.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.103-114
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• 2015

UNESCO and IUCN established the term of 'Sacred Natural Sites' (areas of land or water having special spiritual significance to peoples and communities) for conservation of biological and cultural diversity. Dangsan forest, a traditional village forests of rural Korea is a representative 'Sacred Natural Site' with a history of more than several hundred years of Dangsan ritual. The Chungmak village, Gyeokpo-ri, Buan-gun is a small seashore village. It is an important place that has the largest ancient maritime ritual sites in Korea. Buan-gun have been tried to register the 'Chungmak-dong Ritual Site' for the World Heritage List. However, the fact that this 'Chungmak-dong Ritual Site'(5~6 century, Baekje of the Three-kingdom period) was located in the Dangsan forest, surrounding the shrine, is not much understood. In this study, the landscape characteristics and culture of the sacred Dangsan forest at Gyeokpo-ri, including Gyeokpo-ri, Dae-ri, Naesosa temple Seokpo-ri, Buan-gun and Dongho-ri, Gochang-gun were investigated. And, the potential of registering for World Heritage, 'Protected Area of Sacred Natural Sites' by linking the four site's Dangsan forests has been investigated. The sacred Dangsan forests in the neighborhood of Gyeokpo-ri have kept their landscape characteristics and retained Dangsan ritual. As a result of SWOT analysis for sacred natural sites, WT(weakness-threat) strategy has chosen as priority strategy. The reason is that there is few management scheme. The Dangsan forests at the neighborhood of Gyeokpo-ri need to be recognized by people in Korea, for their valuable landscape characteristics. The places should be managed and protected to remain as a sacred natural sites in order to be prepared for a World Heritage.

• Journal of agriculture & life science
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• v.45 no.2
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• pp.69-83
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• 2011

The aim of the research was to provide basic information for a suitable management and utilization of protected trees by law. To achieve this aim, this study investigated the current state, management status and utilization of protected trees by law in Gyeongsan city. The result of the current state of protected trees indicated that there were 55 protected trees designated since 1982. These trees consisted of 8 species which were located at 41 places. Major species was Sophora japonica (30.9%), followed by Zelkova serrata (23.6%). The protected trees have been used as sacred trees (45.5%) in the villages, followed by scenic trees (36.7%). 38.2% of the protected trees were 200 to 300 years old and 54.6% of the trees were 15 to 30 m in height. 34% of the protected trees were located in the villages, followed by beside road (19.5%). Single trees (78%) were mostly planted. The result of the management status indicated that 58.5% of the root area in protected trees were covered with bare ground, followed by gravel mulch (19.5%). The average of soil hardness was 9.64 mm. The safety fence of tree was installed at 9 places (22%) and a stone wall was built at 22 places (53.7%). 70.9% of the protected trees had a surgical operation to prevent cavities and to cure decay. Granite stone signs were installed at 33 places. The result of the utilization of protected trees indicated that 13 places were used as a rest area in the villages. It consisted of shelters, benches, athletic facilities and outdoor tables. The research suggested potential places for a mini park(pocket park) to recover a local community by using surrounding available land and improving current rest areas of protected trees. The research presented here is a first step towards a more comprehensive analysis of protected trees in Gyeongsan and further research is needed.

• Journal of Agricultural Extension & Community Development
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• v.22 no.3
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• pp.345-354
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• 2015

In this study, the landscape characteristics and culture of the sacred Dangsan forests at Dongnae-ri, Seonae-ri, Namnae-ri, Pyeongchon-ri and Gyochon-ri were investigated. And the potential for registration in the World Heritage List has been discussed by linking the Dangsan forests at the five sites. Dangsan forest, a traditional village forests of rural Korea is a representative cultural heritage with a history of more than several hundred years of Dangsan ritual. The Dangsan forests in the neighborhood of Naganeuoseong have retained the landscape of town fortress during Choseon Dynasty and the Dangsan ritual as a living culture. The three villages inside Naganeuoseong have kept their Upper Dang, Middle Dang and Lower Dang. There were 21 old trees in total; Zelkova serrata (2), Celtis sinensis (7), Aphananthe aspera (5) trees, Carpinus tschonoskii (2) and Ginkgo biloba (3). The three Dangsan trees and an old Aphananthe aspera, known as to be planted by the Admiral Yi Sun-sin were recognized. The two villages located outside of village fortress also have kept their Dangsan ritual. It is important whether the sites possesses authenticity in order to be listed in the World Heritage. The Dangsan forests in the neighborhood of Naganeuoseong have been verified for the authenticity, which should be focused. The places need to be clarified for their landscape features formed as a Dangsan forest, and sustainable protection and management plans are to be devised.

• Journal of the Korean Institute of Landscape Architecture
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• v.32 no.5
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• pp.52-62
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• 2004

This research is basic research about 「the afforestation project of the Shilla Dynasty's capital forest」 which is controlled by the research institute of forest and environment of Kyungbuk province. The results of the investigation about target places and selection of major species of trees is as follows. 1. In the Shilla Dynasty's times, the peach tree was the indicator of unusual changes in weather, and was also the symbol of unsurpassed beauty. Peach trees were so prevalent that people called the forest peach-hill or peach-forest. Therefore, the main tree of Shilla Dynasty's capital forest would have to be a peach tree. 2. From several records, pine and bamboo were planted or grown together. The pattern of planting trees like this case is also historic, so should be utilized positively. 3. In order to afforest the capital forest, the bamboos have to be planted on Nam-mountain in Kyung-ju, and maple trees have to be planted on Kumgang mountain. 4. There were many big trees during the Shilla Dynasty, and the name of one of the Six Main Villages was 'Big Tree Village'. Therefore, big and long-lived trees have to be planted also. 5. The willow tree has to be considered for afforesting the capital forest even though the willow trees are misunderstood to cause allergies. They are traditional landscape architecture trees. In the traditional literature, the willow tree stands for good news. 6. Japanese cornellian cherry(Cornus officinalis), which is related with old narrative literature in the era of King Kyungmun, has to be planted for the forest, and has to be considered to be an educational tree. 7. Korean Rhododendron, which is related with Madam Suro's story, has to be planted in stone gardens.8. Lotus, Korean pulsatilla, Boxwood, Bombycis Mulberry, and Japanese Apricot have been recorded just one time, but these are also important plants which have to be reflected on afforestation of capital forest project. 9. The forests of Shilla on the old records exist in 17 places. The afforestation project has to be undertaken at these places. 10. The people of Shilla deified the forest and trees, which were the places where ancestral rites had been performed. For example, Gyerim, Sinyurim, and Wanggasu were the sacred forests of the capital forest.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.22-32
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• 2021

The Seonwonjeon(璿源殿) in the Deoksugung Palace was initially the ritual space for the royal family affiliated with the Gyeongungung Palace during the Korean Empire. It is currently, however, empty, as a landscape restoration and maintenance plan is established as a part of the restoration project for the Seonwonjeon area. The following results were obtained through the historical investigation of the original form and examination of similar cases. First, the original topography of the backside grove, which had been in the Seonwonjeon area, is 3.0-5.0m higher than the base of the building, and a terraced flower bed(花階) was installed on the border of the green to set off the difference in a scenic way. Second, the backside grove was composed with fruit trees to bear fruits used in rites and pine trees which symbolize the ritual space. Third, resting places were established at both ends of the site for the convenience of visitors without interrupting the atmosphere of the sacred ground. A trail was also created inside the backside grove along with minimum landscape elements, including functionally required items, such as the signboard, bench, tree guard, ramp, street lights, and landscaping lights. Fourth, the information on original planting in the palace and ritual space was extracted through historical materials, such as literatures, antique paintings, and photographs along with site surveys. Based on the information acquired, a planting plan was established for the courtyard, pedestrian road, resting places, terraced flower bed, pine grove, and fruit tree garden, which constitute the landscaping space of the Seonwonjeon area.

• Korean Institute of Interior Design Journal
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• v.25 no.5
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• pp.103-110
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• 2016

In recent years, as selling books on the internet becomes popular, the number of off-line bookstores are rapidly dwindling away. This change on the book market requires, the function and space of the bookstores should be defined again. Now bookstores are the places of experiences on cultures, world-views, and lifestyles around books. The study examines six large bookstores and finds three strategies of space expression as follow. First, Dominicanen bookstore in Maastricht which was built as a church has an expression which contrasts the old and the new as well as the sacred and the profane. Fangsuo bookstore in Chengdu creates a modern underground Sutra Depository. Here, people experience history and religion. Second, Cook & Book in Brussels has nine theme areas, each with a different selection of books, different interior decoration and special food and beverage like a theme park. Zhongshu bookshop in Shanghai has a lattice of nine reading rooms in which each unique design theme is characterized based on each book subject. Third, Cultura Bookstore in Sao Paulo is created to support social interchange. It leads people to the enormous plaza of books where people read books freely and participate in workshops, movies and all kinds of events. Daikanyama Tsutaya Books in Tokyo is composed of three white box-form pavilions which are connected by a 55-meter long aisle, called a magazine street. People walk along the street and choose concierge services as they browse magazines and books. The study finds out three strategies of design in current large bookstores to promote place-experience, which are the story-telling of history and culture, the design of theme parks, and openness for public mingling like plazas and streets. Thus, the study suggests a new paradigm in the design of bookstores in this internet age.