A Cross-Cultural Cosmographic Interpretation of Some Korean Geomancy Maps
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85 A Cross-Cultural Cosmographic Interpretation of Some Korean Geomancy Maps DAVID J NEMETH Department of Geography and Planning, The University of Toledo, Toledo, Ohio Everything that grows has limits, everything changes but is restrained. - Yang (ca. A.D. 880) Space prohibits so much and permits so little. - Stevens (1974, 222) Introduction T HIS paper combines cartography and cultural ge- ography while focusing on an alternative vision of the world, ' one embodied in some old Korean geomancy maps that are both grounded in and inseparable from the underlying Neo-Confucian cosmology of their makers. 2 A cosmographic interpretation of geomancy maps is useful since it helps increase cross-cultural un- derstanding by promoting a wider discussion of Neo- Confucian and geomantic theories, practices, and map ar- tifacts. These topics are still uncommon in Western schol- arly discourse, yet Western cultural geographers and car- tographers may have basic interests related to those of traditional Chinese and Korean geomancers. 3 Efforts at building cross-Pacific intellectual bridges between cultural geographers and cartographers are long overdue, and such bridges may help resolve some complex issues in contem- porary community design in the world. Cosmographie Interpretation and Neo-Confucian Ideology Cosmologies and cosmographies deal with various cultural philosophies and descriptions of the universe as an orderly system. Insofar as maps can be interpreted as culture- specific models of the universe, their cosmographie inter- pretation can reveal different cultural perspectives and provide insights into other aspects of the culture under study. Korean geomancy maps reveal the universe as per- ceived by members of an occupational class of scholarly surveyors - geomancers - who have long operated within the context of agrarian Chinese civilizadon, serving its elites at least since before the founding of the Han dynasty (206 B.C.), and whose professional esoteric skills had be- come popularized and widespread in both Chinese and Korean societies dominated by Neo-Confucian civilization between the twelfth and nineteenth centuries A.D. Though much diminished in influence during the twentieth cen- tury, traditional geomantic practices are still widespread, notably in South Korea, but they are also evident in China, Taiwan, Hong Kong, and wherever Neo-Confucian cul- ture persists. There are signs of resurgence in some areas of East Asia (notably China) and some trans-Pacific spreading of geomantic practices. For example, many East Asian immigrants in the United States and Canada have also brought their geomantic beliefs. Through geomantic practices, Neo-Confucian ideology has actively promoted its 'correlative' (as compared to a 'causative') cosmology, wherein everything in nature is as- sumed to orient itself within an encompassing but im- personal force field without having to be instructed to do so and without the application of mechanical compulsion. This orientation also applies to humans, of course, who, from the perspective of Neo-Confucian organic natural- ism, also have inherent tendencies to move toward certain places. Neo-Confucians believe that the resulting dynamic equilibrium attained attributes of perfection and beauty when and where humans entered into productive relation- ships with nature. Neo-Confucian correlative cosmology holds that initial conditions (the where and when of human entry) determine subsequent productive or destruc- tive outcomes (Bennett 1978). Geomantic surveys and the maps that result from these efforts represent Neo- Confucian solutions to the problem of choosing the 'cor- rect' timing and placement of human beginnings in a prepotent and productive natural system without disturb- ing its dynamic equilibrium. GEOMANCY A concise working definition that invites a useful elab- oration on Chinese and Korean geomancy is: "the art of adapting the residences of the living and the dead so as to co-operate with the local currents of the cosmic breath" (Chatley 1917, 175). 4 Correct siting coincident with human productivity can be termed 'propitious' siting in the spirit of cooperation with the universe, whereas an incorrect sit- ing threatens to disturb the dynamic equilibrium, inviting misfortune to the inhabitants of the site and their descend- ants. Geomancy solves the problem of choosing "one's point of reference so that it coincides with the point of
Transcript of A Cross-Cultural Cosmographic Interpretation of Some Korean Geomancy Maps
85
A Cross-Cultural Cosmographic Interpretation of Some Korean Geomancy Maps
DAVID J NEMETH Department of Geography and Planning, The University of Toledo, Toledo, Ohio
Everything that grows has limits, everything changes but is restrained.
- Yang (ca. A.D. 880)
Space prohibits so much and permits so little. - Stevens (1974, 222)
Introduction
THIS paper combines cartography and cultural geography while focusing on an alternative vision of the world, ' one embodied in some old Korean
geomancy maps that are both grounded in and inseparable from the underlying Neo-Confucian cosmology of their makers.2 A cosmographic interpretation of geomancy maps is useful since it helps increase cross-cultural understanding by promoting a wider discussion of Neo-Confucian and geomantic theories, practices, and map artifacts. These topics are still uncommon in Western scholarly discourse, yet Western cultural geographers and cartographers may have basic interests related to those of traditional Chinese and Korean geomancers.3 Efforts at building cross-Pacific intellectual bridges between cultural geographers and cartographers are long overdue, and such bridges may help resolve some complex issues in contemporary community design in the world.
Cosmographie Interpretation and Neo-Confucian Ideology
Cosmologies and cosmographies deal with various cultural philosophies and descriptions of the universe as an orderly system. Insofar as maps can be interpreted as culture-specific models of the universe, their cosmographie interpretation can reveal different cultural perspectives and provide insights into other aspects of the culture under study. Korean geomancy maps reveal the universe as perceived by members of an occupational class of scholarly surveyors - geomancers - who have long operated within the context of agrarian Chinese civilizadon, serving its elites at least since before the founding of the Han dynasty (206 B.C.), and whose professional esoteric skills had become popularized and widespread in both Chinese and Korean societies dominated by Neo-Confucian civilization between the twelfth and nineteenth centuries A.D. Though
much diminished in influence during the twentieth century, traditional geomantic practices are still widespread, notably in South Korea, but they are also evident in China, Taiwan, Hong Kong, and wherever Neo-Confucian culture persists. There are signs of resurgence in some areas of East Asia (notably China) and some trans-Pacific spreading of geomantic practices. For example, many East Asian immigrants in the United States and Canada have also brought their geomantic beliefs.
Through geomantic practices, Neo-Confucian ideology has actively promoted its 'correlative' (as compared to a 'causative') cosmology, wherein everything in nature is assumed to orient itself within an encompassing but impersonal force field without having to be instructed to do so and without the application of mechanical compulsion. This orientation also applies to humans, of course, who, from the perspective of Neo-Confucian organic naturalism, also have inherent tendencies to move toward certain places. Neo-Confucians believe that the resulting dynamic equilibrium attained attributes of perfection and beauty when and where humans entered into productive relationships with nature. Neo-Confucian correlative cosmology holds that initial conditions (the where and when of human entry) determine subsequent productive or destructive outcomes (Bennett 1978). Geomantic surveys and the maps that result from these efforts represent Neo-Confucian solutions to the problem of choosing the 'correct' timing and placement of human beginnings in a prepotent and productive natural system without disturbing its dynamic equilibrium.
GEOMANCY A concise working definition that invites a useful elaboration on Chinese and Korean geomancy is: "the art of adapting the residences of the living and the dead so as to co-operate with the local currents of the cosmic breath" (Chatley 1917, 175).4 Correct siting coincident with human productivity can be termed 'propitious' siting in the spirit of cooperation with the universe, whereas an incorrect siting threatens to disturb the dynamic equilibrium, inviting misfortune to the inhabitants of the site and their descendants. Geomancy solves the problem of choosing "one's point of reference so that it coincides with the point of
