성주 소성리의 사드배치반대운동과 원불교의 미래 (The Campaign against Deployment of THAAD and Won-Buddhism’s Future)

서지정보

· 발행기관 : 한국종교학회
· 수록지 정보 : 종교연구 / 77권 / 3호 / 155 ~ 191페이지
· 저자명 : 조성윤, 김선필

초록

Won-Buddhism is a Korean new religion that has grown steadily over the past 100 years. Unlike the Donghak and the Jeungsankyo which appeared around the same time and advocated revolutionary and millenarian prospects of a completely new world, Won-Buddhism has proposed a moderate approach to social reformation. It therefore has never posed a challenge against Korean state authority before. But recently, Won-Buddhism became the center of the controversy regarding THAAD deployment.
The location of THAAD deployment selected by Korean government is Seongju Country Club in Soseong-li, Chojeon-myeon, Seongju-gun, Gyeonsangbuk-do. This region is close to an important sacred place of Won-Buddhism, the birthplace of its second master Ven. Jeongsan (1900~1962), who has been called the “Saint of Peace.” So at first we assumed Won-Buddhism’s activities against THAAD deployment were a NIMBY to protect one of its sacred places. As this study proceeded, however, we could see that it is not that simple. In the course of the protest activities, Won-Buddhists gradually sublimated their cause from the protection of their sacred place to a more universal ideal, i.e. peace.
Won-Buddhism’s campaign against the deployment of THAAD is an unprecedented event. Its impacts are inevitably and irreversibly inscribed in Won-Buddhism’s organizations and social activities. Therefore we can say Won-Buddhism is going to a new road it has never been before. What would be the future steps of Won-Buddhism? What will be their impacts on Korean society? These are critical questions for the scholarship of religious studies and especially sociology of religion, and that is why we need to continue to watch Won-Buddhism’s movements in the ongoing campaign against the deployment of THAAD.

영어초록

Won-Buddhism is a Korean new religion that has grown steadily over the past 100 years. Unlike the Donghak and the Jeungsankyo which appeared around the same time and advocated revolutionary and millenarian prospects of a completely new world, Won-Buddhism has proposed a moderate approach to social reformation. It therefore has never posed a challenge against Korean state authority before. But recently, Won-Buddhism became the center of the controversy regarding THAAD deployment.
The location of THAAD deployment selected by Korean government is Seongju Country Club in Soseong-li, Chojeon-myeon, Seongju-gun, Gyeonsangbuk-do. This region is close to an important sacred place of Won-Buddhism, the birthplace of its second master Ven. Jeongsan (1900~1962), who has been called the “Saint of Peace.” So at first we assumed Won-Buddhism’s activities against THAAD deployment were a NIMBY to protect one of its sacred places. As this study proceeded, however, we could see that it is not that simple. In the course of the protest activities, Won-Buddhists gradually sublimated their cause from the protection of their sacred place to a more universal ideal, i.e. peace.
Won-Buddhism’s campaign against the deployment of THAAD is an unprecedented event. Its impacts are inevitably and irreversibly inscribed in Won-Buddhism’s organizations and social activities. Therefore we can say Won-Buddhism is going to a new road it has never been before. What would be the future steps of Won-Buddhism? What will be their impacts on Korean society? These are critical questions for the scholarship of religious studies and especially sociology of religion, and that is why we need to continue to watch Won-Buddhism’s movements in the ongoing campaign against the deployment of THAAD.

참고자료

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