作為較晚納入帝國體系的本土族群聚居區之一，滇東北地區的信仰空間和景觀在清初經歷了重要變化。清帝國對滇東北地區加以軍事征服，並強制推行改土歸流政策之際，原有本土景觀格局被地方官員和菁英改寫，特別是本土信仰空間和景觀。不過，不同族群或地方群體的互動間，某些原有本土信仰空間仍得以呈現，新舊景觀和信仰空間之間往往彼此交疊。本文以雲南滇東北地區東川府青龍山上的真武與龍潭信仰空間與景觀為例，首先簡述地方官員和文人菁英描寫下作為地方勝景和風水寶地的青龍山；進而論述在官方文本中主導青龍山意象的真武信仰空間，隨後討論位於同一空間中的本土龍潭信仰及其對清政府以及本地不同族群或群體的意義，最後討論與龍潭信仰相關的西南族群分佈以及清政府的應對策略，從而逐層展現滇東北地區與清帝國整合的過程中，不同新舊人群、地域景觀與信仰空間之間是如何互動的複雜歷史過程。

As one of the southwest areas incorporated into the official territory of the empire, northeastern Yunnan's landscape changed enormously during the Qing dynasty. After the indigenous chiefs had been overthrown, local officials and elites, who believed that they represented the Qing state, immediately made plans to build their own cities and reshape the local landscape. The new landscapes overlapped with the territories where indigenous communities lived, especially their religious and political space in the mountains, yet they did not wipe out all traces of the indigenous past. Notwithstanding the efforts of local officials and elites to recreate the local landscape, previous indigenous landscapes actually interacted with this new landscape. Zhenwu shrines and Dragon Pool cults on the Black Dragon Mountain outside of Dongchuan's walled city are analyzed in this article as a case study. As the protector of the city, the Zhenwu shrine occupied the space of the Dragon Pool worshipped by the indigenous groups. It soon dominated the image of Black Dragon Mountain, as constructed in myths and ritual activities and given material form in the statues and buildings. Meanwhile, Dragon Pool could also easily be transformed into an orthodox deity, not just by the Qing government but also by different indigenous and local groups, because of its multiple meanings. Taking into account a state perspective as well as an indigenous perspective, this article explores the process of mutual interaction between various discourses on the one hand, and practices of constructing space and the landscape on the other.