• 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 association of regional geographers
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• v.15 no.4
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• pp.478-493
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• 2009

The purpose of this paper is to discuss the educational implications of global citizenship and regional identity in geographic education of multicultural society. Geographical education inquires into places and region on local, regional, national and global scales. Geography studies geographical representation of ethnical, cultural, political diversities of human societies. Therefore geography is a very proper subject for multicultural education. Geography has also inherent legitimacy on multicultural education in the viewpoints that space or region has valued inherent nature which is constructed by human experience, perception and response etc. Citizenship in multicultural education requests some abilities and attitudes of world citizens superior to state or nation oriented citizenship. However the education of world citizenship doesn't mean abandonment of regional identity in geographical education. Citizenship is based on geographical units which have their territories. Regional identity is the feeling of belonging as a member of a certain region, and is formed not only by race, ethnic, gender, political and social position but also by thought of nature, landscape, national identity, regional dialect, and historical context, etc. The regional identity in multicultural society means the homogeneity which includes the heterogeneity of diverse groups, and has a key which solves the conflicts of diverse groups in the region. Consequently multicultural education in geography would focus on the cultivation of regional identities which are founded on critical thinking to solve the conflicts of multicultural society. The geographic education in multicultural society would rather emphasize on region than on race or nation, and can integrate the global vision of world citizenship with the diverse viewpoint of multicultural education.

• Journal of the Korean association of regional geographers
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• v.12 no.1
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• pp.44-58
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• 2006

This study of Shintoism is to inquire the relationships between social-political ideology and place of Shinto shrine(神社). In Korea, the Shinto shrine was a place of the center of Japanese colonial policy that symbolized the goal of Japanese Imperialism. This was one of the strategies of "Japan and Korea Are One". Before the China and Japan War in 1937, the number of shrines amounted to 51 sites, 12 of them were closely related to open ports, and the others were located at inland major cities. They also were associated with railroad transportation systems that tied coast and inland major cities. This spatial distribution of shrines was so called "Shrine Network" that was essential in tracing Japanese invasion into Korea. It was an imperial place where Japanese residence and colonial landscape were combined together to show the strength of Japanese Imperialism. Most of shrines were located at a hill with a view on the slope of a mountain and honored Goddess Amaterasu and the Meiji Emperor. I presume from these facts that Shinto Shrine was a supervisionary organization for strategic purpose. The Jeonju Shrine was located on a small hill, Dagasan(65m) where commanded a splendid view of Jeonju city and honored Goddess Amaterasu and the Meiji Emperor. It was a place which was adjacent to Japanese residence and colonial landscape. The Dagasan was changed as a symbolic site for Japanese Imperialism. But, after liberation in 1945, the social-political symbol of the hill was changed. By the strong will of civil, there was a monument to the loyal dead and the national poet, Yi Byeng-gi placed for national identity at the site of the demolished Jeonju Shrine. Dagasan as a place of national identity, shows the symbolic decolonization and the changing ideology. After all, this shows that political ideology is represented in a place with landscape.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.1
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• pp.33-52
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• 2022

The History and Culture Park and the Lee Kun-hee Donation Hall will be built in Songhyeon-dong, Seoul. Political games from the Joseon Dynasty to the present greatly influenced the historicity of Songhyeon-dong. However, place analysis was limited to changes in landowners and land uses rather than a historical context. Therefore, this study analyzed the context in which the placeness of Songhyeon-dong changed according to the emergence of cultural hegemony using the perspective of modern cultural geography and comparative history. As a result of the analysis, cultural hegemony in historical transitions, such as Sinocentrism, maritime expansion, civil revolutions, imperialism, nationalism, popular art, and neoliberalism, was found to have created new intellectuals in Bukchon, including Songhyeon-dong, and influenced social systems and spatial policies. In this social relations, the placeness of Songhyeon-dong changed as follows. First, the founding forces of Joseon created pine forests as Bibo Forests to invocate the permanence of the dynasty. In the late Joseon dynasty, it was an era of maritime expansion, and as Joseon's yeonhaeng increased, a garden for the Gyeonghwasejok, who enjoyed the culture of the Qing dynasty, was built. Although pine forests and gardens disappeared due to the development of housing complexes as the population soared during the Japanese colonial era, Cha Gyeong's landscape aesthetics, which harmonized artificial gardens and external nature, are worth reinterpreting in modern times. Second, the wave of modernization created a new school in Bukchon and a boarding house in Songhyeon-dong owned by a pro-Japanese faction. Angukdongcheon-gil, next to Songhyeon-dong, was where thinkers who promoted civil revolution and national self-determination exchanged ideas. Songhyeon-dong, the largest boarding house, served as a residence for students to participate in the March 1st Movement and was the cradle of the resulting culture of student movements. The appearance of the old road is preserved, so it is a significant part of the regeneration of walking in the historic city center, connecting Gwanghwamun-Bukchon-Insadong -Donhwamunro. Third, from the cultural rule of the Government General of Joseon to the Military Government, Songhyeon-dong acted as a passage to western culture with the Joseon Siksan Bank's cultural housing and staff accommodations at the U.S. Embassy. Ancient and contemporary art coexisted in the surrounding area, so the modern and contemporary art market was formed. The Lee Kun-hee Donation Hall is expected to form a cultural belt for citizens with the gallery, Bukchon Hanok Village, the Craft Museum, and the Modern Museum of Art. Discourses and challenges are needed to recreate the place in harmony with the forests, gardens, the street of citizens' birth, history and culture park, the art museum, and the surrounding walking network.