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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2011.12
- 수록면
- 91 - 124 (34page)
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This paper deals with two questions: (1) the birth of ‘religio-political sacred zones’, that is, religious spaces which are widely recognized as ‘political sacred-places’; (2) the evolution of ‘sacred-zone politics’, that is, religion-state conflicts triggered by state’s intervention into the specific religious spaces. In Korea, religio-political sacred zones emerged in the 1970s. Among them, Myeongdong Cathedral(명동성당) and Korean Christian Center(기독교회관) became well-known. In these religious spaces, ‘religious’ sacredness is firmly combined with "political" sacredness.
Sacred-zone politics appeared in the late 1970s and was considerably activated in the 1980s. Nevertheless, the sacred-zone politics in the 1970s and 1980s (i.e. in the pre-democratization era) contrasts sharply with that of the post-democratization era in four respects: (1) subjective and social recognition of the existence and importance of sacred zones; (2) the degree of sacred zones’ solidification; (3) the degree of sacred-zone politics’ activation; and (4) the range of participants in the sacred-zone politics.
In the pre-democratization era, religio-political sacred zones emerged only from Christian churches. In this paper, I suggest ‘regulation gap’ as the structural basis of organizational autonomy which is essential to political opposition. In peripheral societies like Korea, considerable regulation gaps may exist between religious and non-religious realms and between Christian religions - which receive support from churches in the core nations - and other religions. If this regulation gap indeed exists, Korean Christian churches are very likely to enjoy exceptional autonomy from the interventionist state in social and religious realms. Therefore, it is necessary to emphasize the fact that the state"s external dependency restricts its control over Christian religions and secures the political/organizational autonomy of Korean Christian churches linked with U.S. churches. In short, the regulation gap between U.S.-related Christian religions and other non-Christian religions can be considered as the most important structural basis for the birth and survival of religio-political sacred zones.
Sacred-zone politics appeared in the late 1970s and was considerably activated in the 1980s. Nevertheless, the sacred-zone politics in the 1970s and 1980s (i.e. in the pre-democratization era) contrasts sharply with that of the post-democratization era in four respects: (1) subjective and social recognition of the existence and importance of sacred zones; (2) the degree of sacred zones’ solidification; (3) the degree of sacred-zone politics’ activation; and (4) the range of participants in the sacred-zone politics.
In the pre-democratization era, religio-political sacred zones emerged only from Christian churches. In this paper, I suggest ‘regulation gap’ as the structural basis of organizational autonomy which is essential to political opposition. In peripheral societies like Korea, considerable regulation gaps may exist between religious and non-religious realms and between Christian religions - which receive support from churches in the core nations - and other religions. If this regulation gap indeed exists, Korean Christian churches are very likely to enjoy exceptional autonomy from the interventionist state in social and religious realms. Therefore, it is necessary to emphasize the fact that the state"s external dependency restricts its control over Christian religions and secures the political/organizational autonomy of Korean Christian churches linked with U.S. churches. In short, the regulation gap between U.S.-related Christian religions and other non-Christian religions can be considered as the most important structural basis for the birth and survival of religio-political sacred zones.
목차
Ⅰ. 머리말
Ⅱ. 종교정치적 성역의 형성
Ⅲ. 종교 공간 침해의 유형과 특징
Ⅳ. 침묵하는 종교들
Ⅴ. 성역정치와 성역의 취약성
Ⅵ. 결론
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Abstract
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UCI(KEPA) : I410-ECN-0101-2014-205-000841390