• Korean Journal of Heritage: History & Science
• /
• v.52 no.1
• /
• pp.258-271
• /
• 2019

Recent changes in inter-Korean relations have encouraged South Korean archaeologists' interest in northern cultural heritage and their desire to conduct research. However, it is doubtful how much the South Korea really knows about the cultural ruins in North Korea and the cultural ruins to be found in the DMZ. In Korea, research data on the Japanese colonial period is scattered amongst national institutions and it is not possible to to collect, identify and document the data available in each institution. Typically, the data of Keiichi Ogawa(小川敬吉) is difficult to understand in its printed from. In addition, Ogawa has collected data from several national government agencies, and work is underway to collect architectural data and construct digital archives. This situation will not occur if we publish the data collected so far in digital form. Therefore, there is an urgent need to fully disclose the data related to Cheolwon which is owned by national institutions. If this data is analyzed, sufficient archaeological information can be obtained without excavation. On the other hand, one must wonder if the whole landscape of Cheolwon castle of Taebongguk cand be understood by investigating the interior of Cheolwon castle. This effort should be preceded by a survey on the ruins and the remains of the southern part of the southern boundary line. Rapid development and large-scale arrangement of cultivated land are likely to make it difficult to restore the external landscape related to the tillage demand that is required by the current situation. In the process of restoration of the actual Gyeongwon Line, it has been confirmed that serious irregularity has caused damage and the landscape has been transformed. In order to minimize these risks, it is urgent that we investigate the relics scattered in the southern part of the country, and not devote ourselves to the investigation of Cheolwon. In this regard, how much military, roads, excavation and archaeologists are prepared, centered on Cheolwon and scenery is an important question. I am curious as to how much preparation is provided to the Chulwon-gun and Gangwon-do in terms of administrative assistance, and how much archaeologists and excavation agencies are aware of the archaeological information of the inside and the southern part of the DMZ. Furthermore, how long have people been aware of the archaeological remains on the North Korean side? In order for da iscussion on Cheolwon and scenery to progress, it is necessary to carry out a precise investigation and accumulation of data on the remains in South Korea.

• Korean Journal of Environment and Ecology
• /
• v.28 no.2
• /
• pp.205-214
• /
• 2014

The purpose of this study is to suggest vegetation management method as the cultural landscape forest of Dongbaek Island which is the district monument. The study area was $20,000m^2$ around the peak area in management as the nature sabbatical area. Vegetation structure type was classified with the criteria of topography, vegetation, management and the management plan was derived from the vegetation structure analysis according to the types. Vegetation structure types were Management-Camellia japonica, Non-management-Eurya japonica, Non-management-Rugged area-Eurya japonica. As the result of vegetation structure, Pinus thunbergii dominated in canopy layer and Camellia japonica and Eurya japonica dominated in Type I and in Type II and III, respectively. Especially, Machilus thunbergii as the climax species in the warm temperate forest were distributed centering shrubs, and as the result of distribution of diameter of breast height, middle size of Celtis sinensis and Machilus thunbergii were distributed in type I, II. Machilus thunbergii were distributed in range of 4 to 44 individuals through the all types. Mean age of canopy layer was 66 year-old and sub-canopy layer was 22.9 year-old. Shanon's species diversity was analysed from 0.5472 to 0.8646. As the vegetation management direction of Dongbaek island, managed Camellia japonica forest was suggested to maintain the regular management and non-managed Eurya japonica forest was required to remove the Eurya japonica and plant the Camellia japonica. In case of non managed Eurya japonica forest in rugged area, vegetation succession was required to laurel forest.

• Journal of Practical Agriculture & Fisheries Research
• /
• v.23 no.1
• /
• pp.13-26
• /
• 2021

This study was conducted to identify various types of activities of payment contract for ecosystem services. As supporting services, 12 types of activities were derived: fallow, eco-friendly crop cultivation, shelter creation management, etc. As regulating services, 5 types of activities were derived: stream environment purification, creation and management of riparian vegetation, creation and management of forests for responding to climate change, etc. As cultural services, five types of activities were derived: creation and management of landscape forests, creation and management of ecological trails, managing ecosystem conservation, etc.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.4
• /
• pp.118-135
• /
• 2020

It is not uncommon in Korea to see the structure and function of a garden remain intact as well as its form. Yi Cheon-bo's Historic House (Gyeonggi-do Cultural Heritage Item No. 55), located in Sang-myeon, Gapyeong-gun, Gyeonggi-do, is considered an example of very valuable garden heritage, although its family history, location, and remaining buildings and natural cultural assets are not fully intact. Along with Yi Cheon-bo's Historic House, this study attempted to explore the possibility of restoration of the forest houses and gardens by highlighting the high value of Yi Cheon-bo's Historic House through research into the typical layout of private households in northern Gyeonggi Province and Gapyeong County, comparative review of aerial photographs from 1954, and interviews with those involved. The results of the study are as follows: In this study, the presence of Banggye-dongmun and Bansukam in the Banggyecheon area, where the location of the garden was well-preserved, was examined across the landscape of the outer garden, while the location of Yi Cheon-bo's Historic House, the appearance of feng shui, and the viewing axis were considered. Also, the appearance of the lost main house was inferred from the arrangement and shape of the Sarangchae and Haengrangchae that remain in the original garden, and the asymmetry of the Sarangchae Numaru and the hapgak shape on the side of the roof. In addition, the three tablets (Pyeonaeks) of Sanggodang (尙古堂), Bangyejeongsa (磻溪精舍), and Okgyeongsanbang (玉聲山房) were used to infer the landscape, use, and symbolism of the men's quarters. Also, a survey was conducted on the trees that existed or existed in the high prices. Incidentally, it was confirmed that information on boards and cultural properties of Yeonha-ri juniper (Gyeonggi-do Monument No. 61) was recorded to a much lesser extent than the actual required standard, and the juniper trees remaining in the front of Haengrangchae should also be re-evaluated after speculation. On the other hand, as a result of estimating the original shape as a way of pursuing completeness of the garden through restoration of the lost women's quarters and shrine, it is estimated that the main house was placed in the form of a '口' or a 'be warped 口' on the right (north) side of the men's quarters. By synthesizing these results, a restoration alternative for Yi Cheon-bo's Historic House was suggested.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.1
• /
• pp.105-120
• /
• 2011

A moat is a pond or waterway paved on the outside of a fortress that is one of the facilities to prevent enemy from approaching the fortress wall or classify it as the boundary space, moats had existed in Europe, Asia and the America from ancient times to medieval times. however it is has been disappeared in modem society. In addition, a moat is a great value in historical and cultural sense such as offering a variety of cultural activities and habitats for animals, but unfortunately there is little consideration of its restoration plan. This research is aimed to investigate historical and cultural meaning and significance of moats which had been existing from ancient times to medieval times in the Eastern and Western. For this purpose, this research analyzed concepts and functions in consideration with times and ideological backgrounds of moats in Korea, China, and Japan. Results were as follows: 1. Moats in Korea existed not only in the castle towns of Goguryeo but also in ancient castle towns of Baekje and Silla. Natural moats and artificial moats existed around castles that were built to prevent and disconnect accessibility of enemies In Goryeo Dynasty and Chosun Dynasty, moats were also used as a defensive function. 2. A moat was generally installed by digging in the ground deep and wide at regular intervals from the ramparts, A moat was installed not only around a castle but also in its interiors. Moats outside castles played an important role in stomping the ground hard besides enhancing its defensive power. In addition, water bodies around a facility often discouraged people's access and walls or fences segregated space physically, but a moat with its open space had an alert and defensive means while pertaining its visual characteristics. 3. The moat found at Nagan Eupseong rumor has it that a village officials' strength was extremely tough due to strong energy of the blue dragon[Dongcheon] in Pungsujiri aspects, so such worries could be eliminated by letting the stream of the blue dragon flow in the form of 'S'. 4. The rampart of the Forbidden City of China is 7.9 meters high, and 3,428 meters long in circumference. It was built with 15 layers of bricks which were tamped down after being mixed with glutinous rice and earth, so it is really solid. The moat of the Forbidden City is 52 meters in width and 6 meters in depth, which surrounds the rampart of the Forbidden City, possibly blocking off enemies' approach. 5. Japan moats functioned as waterways due to their location in cities, further, with the arrangement of leisure facilities nearby, such as boating, fishing from boats, and restaurants, it helped relieve city dwellers' stress and functions as a lively city space. 6. Korean moats are smaller in scale than those of the Forbidden City of China, and Edo, and Osaka castles in Japan, Moats were mostly installed to protect royal palaces or castles in the Eastern Asia whereas moats were installed to protect kings, lords, or properties of wealthy people in the west.

• Korea Science and Art Forum
• /
• v.19
• /
• pp.243-257
• /
• 2015

The Cultural Heritage Administration has selected Seoul Fortress Wall as the representative heritage of Korea to be applied for being registered as UNESCO World Heritage and announced the plan to restore and organize it, which has increased the interest to the Seoul Fortress Wall, the Historical Site No. 10. The great work to make the heritage value of Walls, 4 Big Gates and 4 Small Gates composing the Seoul Fortress wall with the length of 18.627 km to be recognized worldwide has limits if it is focused only on the physical restoration. It is because the Seoul Fortress Wall represents the long historical and cultural value as the space of life which connects closely the capital city and its vicinity. We need the plan to discover and utilize historical and cultural contents of Seoul Fortress Wall and its vicinity. Especially, Gwangheemun, which is one of the four Small Gates of Seoul Fortress Wall, is a precious cultural heritage which represents the transition of fortification technology of Chosun period as the space representing ordinary people. However, now Gwangheemun and its vicinity does not stand out the charm because of passive accessibility, landscape falling behind and absence of program. This made the lack of domestic and overseas tourists and the convenient space and various contents. This reality is because the value of space has been considered simply as a cultural heritage without considering the traditional, historical and cultural specificity. Therefore, this study is aimed to find the meaning and value of Gwangheemun by discovering its own latent intangible cultural, historical and artistic resource, and to find the way to connect with Gwangheemun, the existing tangible traditional architectural space and the way of vitalizing Gwangheemun as a new space.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.49 no.6
• /
• pp.80-92
• /
• 2021

Mount Tai, with an elevation of 1,532 meters, has a reputation as 'The Most Revered of the Five Sacred Mountains(五嶽獨尊)', despite not being the highest mountain in China. The literati of the past dynasties created a multitude of works based on the landscape of Mount Tai. Traditional literature is a part of national culture that directly reflects the national characteristics and styles, and is an important part of humanities, which can be linked to landscapes. The purpose of this study is to investigate the landscape elements and characteristics of Mount Tai by analyzing the landscape types and elements and the Kernel Density, Mean Center and Standard Deviational Ellipse of the landscape elements appearing in the representative poems of traditional literature. The research results of this study are summarized as follows. First, Mount Tai is a scenic spot dominated by human activities, different from the natural landscape of prior research related to scenic spots. Second, among the landscape elements of Mount Tai, the importance of "sunrise", "cyan", "towering" and "majestic", "Divine Dragon" is confirmed, symbolizing the hope, brightness, vitality, national stability and prosperity represented by Mount Tai, which can explain the leadership position of Mount Tai. Third, it can be found from the poems about Mount Tai that various landscape elements were embodied in belief (the behavior of gods or emperors) in the Pre-Qin, Sui and Tang dynasties, while in modern times, landscape elements are shown by action (climbing and looking far into distance), so it can be said that the landscape elements have changed from belief landscapes to experience landscapes. Fourth, the spatial distribution of landscape elements in the past dynasties was widely distributed in the Daiding(岱頂). Approaching the modern times, the mean center moved from south outside of Mount Tai to the summit of Mount Tai, and the spatial distribution changed from a widely scattered distribution to narrow linear distribution centered on Mount Tai. The present study is of great significance to provide key factors or spaces for future landscape protection and restoration of Mount Tai.

• Korean Architects
• /
• s.636
• /
• pp.28-33
• /
• 2022

세계 유일 책을 위한 도시이자 생태·예술이 어우러진 파주출판도시를 통해 우리가 살고 있는 도시의 의미와 가치를 돌아보고 새로운 미래를 그리는 도시·건축 다큐멘터리가 4월 21일 개봉한다. 제46회 서울독립영화제, 제12회 서울국제건축영화제 공식 초청작이자 제12회 DMZ국제다큐멘터리영화제 예술공헌상을 수상한 영화 <위대한 계약: 파주, 책, 도시> 얘기다. 이 다큐를 만든 기린그림의 김종신·정다운 감독은 앞서 <한국 현대건축의 오늘(2016)>, <한국 현대건축의 오늘: 집(2017)>과 <이타미 준의 바다(2019)>를 통해 건축과 삶, 예술혼을 영상으로 복원해 내며 관객들의 눈길을 사로잡은 바 있다. <이타미 준의 바다>는 프리 프로덕션부터 개봉까지 꼬박 8년이 걸린 작품이다. 경기 파주시 문발동 소재 국가문화산업단지인 파주출판도시는 민주화 이전 출판이 탄압받던 시절부터 출판인들이 꿈꾸던 책을 위한 도시다. 출판사들과 더불어 새로운 철학과 가치를 담은 이상적 공간, 즉 새로운 도시를 그리던 건축사들이 '위대한 계약'을 체결하면서 실현됐다. 아무도 관심 갖지 않았던 파주의 늪지는 특색 있는 건축물과 만나 심학산과 한강의 탁월한 낙조 경관을 자랑하며 세계에서 유일한, 책을 위한 생태도시가 됐다. 편집·인쇄·유통 출판 관련 인프라를 집약한 도시는 이후 영화제작사를 비롯한 영상 관련 업체들과 IT 업체들이 입주하며 종합문화예술 도시로 탈바꿈한다. 2019년 파주출판도시 기획 30주년을 기념해 도시의 발자취를 담기 위해 시작된 영화는 과거와 현재라는 두 개의 큰 축에서 진행되며 찬란한 도시의 여정을 그린다. 그러면서 건축을 넘어 우리가 살고 있는 도시를 생각해 보게 만든다.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.3
• /
• pp.97-110
• /
• 2012

This study aimed at considering the original shape of Iljiam Tea Garden at Mt. Daedun. In order to accomplish our goal, we tried to strengthen the authenticity of construction of Iljiam by comparing its space structure depicted in the poetry of Choeui(艸衣) the monk with its current restored state. According to the clues and situation in the poetry along with symbolic words like 'Choeui' and 'Ilji(一枝)', Iljiam seemed to be a tea garden with elegant and celestial beauties, and with a nice view where Choeui the famous monk searched for the highest state of enlightenment by enjoying and living in nature. When we compared the plural aspects of Iljiam like Dacheon(茶泉), Dajo, Mulhwak, Darim(茶林), Chaewon(菜園), and Yeonji(蓮池) with those of Dasan Tea Garden[茶山草堂], we could see that the basic components of tea-culture space of both gardens are the same, showing the organizational principle of the top and bottom area to stress reading and studying. When it is restored, the authenticity of Iljiam should be pursued by linking spatial, historical, and landscaping characteristics as the space of which Choeui the monk carried out Zen meditation and mastered tea. However, the recent grand scale Buddhist business like the expansion of access road and construction of Buddhist sanctuary and Seolimdang became the biggest threat to the authenticity. Especially, it was emphasized many times in various poetry that the view from Iljiam and its surroundings is extraordinary, so it is critical to get rid of obstacles to the view from Iljiam and its surroundings in order to restore Iljiam as its genuine form. The current Iljiam should be re-made because it is like a leaf-roofed garden, not like a hermitage. However, the opinion that Jawoohongryeon-sa(紫芋紅蓮社) is somewhat a Taoistic and Taoist hermit space with a special shape adopted the pattern of building of the Joseon period rather than a Buddhist building can be accepted as long as other convincing historical evidences are found out, considering the ideology of uniting Confucianism and Buddhism and the spirit of Taoist hermit found out from poetry of Choeui and his friends. In conclusion, the restoration of Iljiam in 1979 was carried out to restore the place of Iljiam rather than to restore the originality of Iljiam by combining and referring domestic cases of tea gardens. However, there is not much material for restoration even though the main frame of Iljiam was distorted. Nevertheless, the top and bottom ponds should be constructed as a rectangle shape. In addition, it can be improved much in terms of plants and trees. It is necessary to restore bamboo forest, which was razed in order to make a tea plantation around Seolimdang, to set vines of arbors above the upper limbs, to plant pine trees and willow trees inside of the garden, and to put Dajeolgu under the corner of the eaves. Especially, the bamboo forest emphasized in poetry and took care of by Choeui himself should be restored inside of the garden.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.1
• /
• pp.50-58
• /
• 2011

Cheongpunggye is located in a valley where Baekaksan, the main mountain of Seoul and Inwang Mountain corresponding to right-white tiger(石白虎) divination based on topography are crossed. The owner of Cheongpunggye is Seonwon Kim Sangyong and many people had visited there without pause because of beautiful landscape since the early times of Chosun. Seonwon Kim Sangyong had ever studied together with Yulgok Yi I and Woogye Seong Hon. He was one of the Western faction(Seo-in) which was the leading power of Injo Coup and died for his chastity during Second Manchu Invasion of Chosun. He is known as a model of fidelity which is a symbol for scholar's spirit in Chosun together with his younger brother Cheongeum Kim Sangheon. Jangdong region, the clan village of New Andong family was the birthplace of Yulgok School which was the fundamental of scholar spirit of Chosun. And Jangdong would be the source of Jin-Gyeong(Real Scenery) Culture which was bloomed by Baekak club composed of Gyeomjae Jeong Seon, Sacheon Lee Byeongyeon, and Gwanajae Cho Yeongseok. The contents of this study are as follows. First, this study explored the placeness of Seochon region through the historical background like the relation between Jangdong, the clan village of Andong Kim family and Andong Kim family, and achievements of Seonwon Kim Sangyong and circumstances of that times. Second, this study tried to know original landscape of Cheongpunggye by investigating location, topography, water system etc. based on analysis of literature, old map, and paintings describing Cheongpunggye. The study was progressed in this way. To infer the original landscape, about 50 landscape elements of Cheongpunggye shown in Punggyejibseunggi(楓溪集勝記), Cheongpunggye Cheop, Cheongpunggye(淸風溪), the work of Gyeomjae Jeong Sean were searched, and then the location and form of the elements was analyzed. Furthermore, by analyzing the meanings of the names for the landscape elements, the thoughts(Naturalism, Taoism, Confucianism, Buddhism) supporting the structure of Cheongpunggye could be inferred. It is thought that these findings can contribute to exploration of placeness of Cheongpunggye. The study on original landscape of Cheongpunggye can be used as basic data when these works are executed-revival of Cheongpunggye, restoration of small streams in upper part of Cheonggyecheon, renewal of Seochon region.