화엄(華嚴)의 세계관을 차용한 제주문화공간 분석

Abstract

Metaphysical discussions of space have not been much different between the East and the West in ancient times and modern and contemporary times. And most of today’s spatial discourses have similarity by concluding that space ‘must be living and moving practical field.’ However, the concept of space and the world view of its frame are always demanded to review because they are not changing qualitatively as much as the amount of spatial discourses. Furthermore, the space is not a fixed form of an object having an area from here to there but constantly creating and changing field of life. Today, cultural industry of our society occupies a luxury position for which the term of ‘entertainment’ cannot dare to be applied. In this context, Jeju has a turning point (轉機) to overcome the image of ‘periphery(邊方)’ and suggest differentiated cultural products. Accordingly, the space of local communities is facing considerable changes. Thus, it becomes the time to review the position of Jeju space in the East Asian ethnocartography and multiple layers (層位) of the space. This study examines phenomenal layers of periphery Jeju as clearly marked region until now in 2015 and contrastively the layer of fundamental position as ‘core and local’ Jeju considering various spatial discourses including such as locality discourse, and as well as it reviews the space that creates a conflict with its phenomenal position. At last, this study investigates whether to establish equal and ‘thick’ network by practicing humanities of cognitive changes between phenomenal space and abstract space and the global and the local. Today, Jeju, attached by hash tag (#) of ‘culture’, drew attentions of the domestic and overseas countries likely as rediscovered region. Thus, the image of Jeju, ‘a remote island (孤島) having the original culture of Korea’, was manipulated (象徵操作) as ‘an island with full of healing and comforts for modern people who suffered from competitions of neo-liberalism’ to strategically deviate from the sense of periphery. For the manipulated image of healing island, no more healing existed in Jeju according to rapid opening and the consumption. As shown in the image of ‘healing island’, the levels of consciousness of cultural migrants who moved to Jeju in these days and their expectations for living in Jeju were considerably high. However, the space of reality could not satisfy their demands because of differences between the reality and ideology, the phenomenon and the nature, and the existence and the imagination. According to assigning the responsibilities for the changes to the residents of the province or the immigrants, new aspects of conflicts, cultural conflicts, could be occurred. Moreover, how to recover and rediscover the self-identity of Jeju was considerably discussed whether to be based on the past, the present, or the future. Jeju was the hopeful space in where non-contemporary phenomena existed simultaneously and space of maritime and content was crossed over. But on the other hand of the hope, the desires of ‘entertainment’ that camouflaged as ‘culture’ were greasy. However, it could be still positive because the existing borders between the East Asian ethnocartography became much weakened and thus Jeju could have considerably heavy thickness of life among multi-subjects even though it was recognized as the periphery. Therefore, Jeju cultural space would be hopefully ‘living space’ like it was and is.