Faith Landscape And Geographical Identity

The landscape, a form of geographical phenomenon, plays a very important role in people’s geographical cognition, which makes up an essential aspect in man-land relationship. What’s more, it stands an important position in the formation and development of human’s geographic emotional expression. At the same time, the religion, a cultural phenomenon, has never faded away in the history of the development of human’s society. It also has the metaphysical value and significance in people’s cognitive world to a certain extent. From the angle of observing the process of its formation, religion landscape has special meaning in people’s production and lives and etc.According to the existing historical literature, Yao Shan Holy Virgin has already emerged at least from the Zhenyuan period of tang dynasty, which contributes to its typical characteristics of regional social beliefs. That belief is located in the transitional zone of the Guanzhong Plain of the Eastern Guanzhong area and the loess plateau. Its basic geographical environment is relatively stable. The above mentioned all provides good regional space and culture case for us to explore the regional man-land relationship from the perspective of belief. Beginning from the analysis of basic related elements of its development change, through which the study first discusses the humanistic and social factors in the formation of Yao Shan Virgin belief. By combing the process and the related factors, it is demonstrated that "Human" is the main factor in the transition period from natural scenery to the devotional area. Except for the discussion on the basic organization of its space distribution after the formation of the landscape, on this basis, the first two chapters further discusses the enriched appearances of the organizations associated with the diversity of regional social space. It is found that in terms of the geographical space, the cultural relationship between human and nature is mainly influenced by YaoShan Holy Virgin faith and state power these two factors. Besides, whether it is the locally informal power systems like YaoShan Holy Virgin beliefs, or the local government on behalf of the state power, when it comes to the questions about regional man-land relationship, they are all trying to achieve their purposes by means of this informal organization.On the basis of the first two chapters, the following three chapters talks the original space covered with faith-based organizations within the scope of analysis. By respectively discussing the three aspects of the relationship between production and belief, the influence of the belief that village scale holds on the regional society, and people’s geographic cognitive identity, we discuss the relationship between the religion landscape and geographical identity. By human’s historical memory of regional water environment, YaoShan’s regional influence, the construction of regional integration and informal power centers, and the relationship between sacrificial time and regional natural environment, the chapter five analyses the inside complexity and richness of regional structure of human geography. Through the form of analyzing cases and centering on the X club, the chapter six analyses YaoShan Holy Virgin faith and region settlement system, the internal structure of the villages and their impacts on the people’s families. Through these discussions, this study is aimed at trying to from a more detailed level to discuss the relationship of actual existing state and the superposition of it. The chapter seven mainly discusses as a geographical landscape YaoShan and its virgin beliefs witness the evolutional condition of people’s expression of geography, geography memory and geographical attribution in modern times. Through this analysis, it is found that as the representative of the regional geographical cultural landscape, YaoShan and its formed virgin faith is not only the product of historical development of man-land relationship, but also become a new area to form the basis of the relationship.It comes to the conclusion that from natural forests, spring water to the regional high mountains, when they get into the interaction with cultures and also form the corresponding geographical landscape, it is not only a kind of reflection of complicated and diverse man-land relationship, but also through a variety of forms and means, their interaction becomes the historical elements affecting the formation of new regional man-land relationship as a fundamental role in the new historical period.