• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.4
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• pp.88-97
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• 2017

The purpose of this study was to identify the development and transition of the Original landscape(始景觀) of Oeam Village based on the landscape that changes over time and the relevant factors and the following summarizes the findings: First, Original landscape perceived by the ancestors of Korea was identified in the description of topography and landscape of Oeam Village mentioned in various literature such as "Oeamgi(巍巖記)" and topography was analyzed to identify that the natural waters that flew before Oeam Village was formed aligned with the artificial waterway inside the village. Second, the landscape of Oeam Village was classified by characterized events: (1) expansion of the tribal town of the Yi Family of Yean, (2) stagnancy where the villagers formed an organic relationship without much change to the landscape, (3) the biggest change to the landscape by national policies, and (4) preservation and use of tourism resources based on preservation of cultural heritage. Third, the center of village moved from the east of village to the west of village. In the past, the east of village provided agricultural functions for the development and expansion of village. The center later shifted to the entrance to the west of village under the influence of industrialization and tourism. Further studies would be necessary to clarify the authenticity of resources through additional literature for better understanding of the past of Oeam Village and the transition of the village's landscape elements and the comparison of their characteristics could be possible topics for future studies.

• 열린충남
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• s.58
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• pp.77-77
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• 2012

• The Journal of Korean Philosophical History
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• no.54
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• pp.77-113
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• 2017

In late Chosen(朝鮮), the concept of illustrious virtue(明德) became an important issue of debate. However, previous studies did not focus on how the concept emerged as an issue. This paper aimed to explore the problem, and for this purpose, paid attention to Horak(湖洛) debate. Oiam(巍巖) Yi Gan(李柬), in the course of discussion with Namdang(南塘), finally argued that mind(心) clearly distinguishes from temperament(氣質). The goals of the claim were to clearly divide mind and temperament, and to emphasize mind's control of temperament. Through this, he wanted to reject the possibility of being affected by temperament in aroused state(未發). And he presented the concept of illustrious virtue as a critical evidence supporting his argument. He argued that because mind is same with illustrious virtue, it has a special status that essentially distinguished from the temperament, even if both mind and temperament are all material force(氣). This argument led to new discussion trend in the debate. it was to form a definition of the mind, based on defining the relationship between spiritual perception(虛靈知覺), temperament and illustrious virtue. The trend was reflected in the debate on 'Whether illustrious virtue is the same for everyone or varies from person to person(明德分殊)'. Through the process of analysis in this paper, we could detect a tendency that definition of mind has become an independent subject.

• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.30-51
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• 2011

During the process of modernization, many rural villages in Korea have experienced degeneration and breakdown, losing sustainability. However, Oeam village in Asan City, South Chungcheong Province (State-designated cultural heritage, Important Folk Material No. 236) has established itself as a unique folk village, which evolves with sustainability, pursuing the revival of Neo-traditionalism. Oeam village is a tribal village of the Yis from the Yean region and has maintained environmental, economic, and social sustainability and soundness for over five centuries. Thus, the village has sustained itself well enough to be a cultural asset with 'Outstanding Universal Value', in terms of its value as world cultural heritage. The village maintains its own identity, filled with a variety of traditional and scenic cultural assets that symbolize a gentry village. Those assets include Confucian sceneries (head family houses, ancestral shrines, tombs, gravestones, commemorative monuments, and pavilions), various assets of folk religion (totem poles, protective trees at the entrance of a village, shrines for mountain spirits, village forests), tangible and intangible cultural assets related to daily lives (vigorous family activities, rigorous ancestral rituals, family rituals, collective agriculture and protection of ecosystem), which have all been well preserved and inherited. In particular, this village is an example of a well-being community with a well-preserved folksy atmosphere, which is based on environmentally sound settlements (nature + economy + environment + community) in a village established according to geomancy, East Asia's unique principle of environmental design. In addition, the village has kept the sustainability and authenticity for more than 500 years, combining restraint towards the environment and the view of the environment which respects the natural order and cultural values (capacity + healthy + sustainability). Therefore, the Oeam folk village can be a representative example of a folksy and scenic Korean community which falls into the category of IV (to exemplify an outstanding type of building, architectural or technological ensemble, or landscape which illustrates significant stages in human history) and V (to exemplify an outstanding traditional human settlement, land-use, or sea-use which is representative of cultures, or human interaction with the environment especially when it has become vulnerable under the impact of irreversible change) of Unesco's World Cultural Heritage.

• The Journal of the Korea Contents Association
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• v.13 no.3
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• pp.402-413
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• 2013

A traditional house or a traditional village experience has been on the rise as a form of experiential cultural tourism. But the Oeam folk village, a experiential cultural tourist destination representing Chungcheng-do seems to confront the stagnancy in the part of growth. It has to grow in two sides of quantity and quality. On the ground of this critical mind, 3 assumptions were established after analyzing previous studies. Additionally, market segmentation using satisfaction factors was practiced. In order to verify assumptions, A questionnaire was made and a survey was practiced. Out of statistic analyses, cluster analysis was practiced to do market segmentation targeting people who visit Oeam folk village and regression analysis to verify established assumptions. The assumption 1 was adopted that satisfaction factors influence whole satisfaction. The assumption 2 was partly adopted that satisfaction factors(sightseeing efficiency, sightseeing convenience, traditional house and experience factor) except food and souvenir factor influence behavior intention. The assumption 3 was adopted that whole satisfaction influences behavior intention. These were similar with the results of previous studies. As the result of cluster analysis to confirm the difference of demographic characteristics according to the market, 2 clusters was classified and classified clusters showed the difference of demographic characteristics.

• Journal of the Korea Convergence Society
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• v.9 no.11
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• pp.263-269
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• 2018

Asan Oeam village is a town that has been formed since about 500 years ago. It is a folk village centered on Yean Lee and designated as National Folk Cultural Property No. 236. However, the original shape of the thatch, which has regional characteristics, is disappearing. Therefore, I want to study the architectural characteristics of the house which is well preserved in the original shape. The Genjaegotaek is located in the center of the Oeam village. The composition of the house consists of a Munganchae, Salangchae, Anchae, Sadang. The Anchae is an 'ㄱ' shaped house, and it is shaped like a 'ㅁ' which is opened by facing. The wide yard in front of the Salangchae is made of strangely shaped rocks, a hundred-year-old pine, old pagodas, ponds, pavilion. Outside the main gate, there is an 'ㅡ' shape thatch on the west. The Galabjib of Geonjaegotaek is a servant house, and the shape is a ㄱ type. The plane remained well in its original shape, thatch is consisting of a kitchen-room-daecheong maru-room. A Galabjib of Geonjaegotaek can not represent all the thatch of a Oeam village. However, it is expected that this study will be used as a basic data when the study by the thatch in this area is conducted through the analysis of the type.

• Journal of the Korean Institute of Rural Architecture
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• v.16 no.4
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• pp.9-15
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• 2014

Pungsu acts as a strong guideline for selecting a location of the village having a certain geographical condition. The attitude of choosing an auspicious site regarding the shape of mountains and water stream, is widely accepted by the intelligent class of Josen period. Therefore, the theory is one of the main factor influenced on the traditional village and house in Korea. Regarding the fact that a real effect of pungsu on the formation of traditional village and house, Study with a view of Pungsu theory could be a good method for deeply understanding the traditional architecture in Korea. In this context, the study analyzes the site and space lay out of an upper class house of vice minister Lee(Lee, Jung Ryul, 1868~1950) in Oeam historic village with Pungsu theory. The house is composed of Anchae(house for the women) and Sanrangchae(house for the men and receiving guests) and Hangrangchae(servants' quarters). Through the study, It finds out that the house is carefully selected and planned considering surrounding physical environment so called Jusan(back hill), Ansan(front hill), Choengyong(blue dragon) and Beckho(white tiger) of Pungsu theory.

• Journal of the Korean Institute of Rural Architecture
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• v.18 no.2
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• pp.47-54
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• 2016

The objective of this study is to propose the principle and method of the spatial system modification for the compatibility of habitability and tourism convenience in cultural property villages. Based on the field survey on tourists' routes, activities and their durations in Oeam-maeul, the problems of conflict, between habitability/residents and tourism/tourists, and their causes are analyzed. And the modification principle and method of spatial system is proposed as follows; The basic principle of the spatial system modification is to respect the traditional hierarchy in village roads, between the main road and sub-roads, and the territoriality of settlement space that is typically differentiated as the social, individual, and ceremonial domains, from the front to rear part of settlement. With this principle, it is recommended to restrict the tour route to one that is composed of the main road and the periphery road of housing area, and some connecting sub-roads. based on the surveyed tourists's routes. And it is suggested that the tourist facilities, whether they are existing houses or newly built buildings, and the tourist programs are necessary for experience tourism to cultural property villages, and they are proposed to be placed along the restricted tour route.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.124-133
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• 2014

The study on Musa basjoo planting in traditional gardens in of folk villages and traditional temples was conducted to identify the phenomenon of Musa basjoo planting which frequently appears in paintings and literatures of the late Joseon dynasty and how the cultural custom is being handed down. The result of the study is as follows. As a result of studying state-designated folk villages 6 sites, the custom is being handed down in a few limited gardens including Asan Oeam Village and Seongju Hangae Village. In case of Oeam Village, there are three gardens where Musa basjoo was planted including Seolimbang, Vice Minister's Residence, and Geonjae House where Musa basjoo withered now. In case of Hangae Village, it was found in Bukbi House, Hahoe Residence and Gyoridaek Jinsa's Residence and most of them were planted in front of guesthouses and main building with the assemble-planting method. Musa basjoo planting was confirmed in 39 traditional temples and it was found that Yangsan Tongdosa Temple and attached hermitage Geukrakam are currently prevalent in Musa basjoo planting. Musa basjoo was planted on either side of the stairs of Buddhist sanctums for Buddha and Avalokitesvara Guan Yin of main temples and gwaneum temples with the assemble-planting method and it has a tendency of pair planting. Considering that Musa basjoo is a southern plant, most of Musa basjoo planting was distributed around Jeollanam-do and Gyeongsangnam-do, which is closely related to the isotherm distribution of the Korean Peninsula. Especially, it was found that planting flora was centered on $12^{\circ}C$ of Warmth Index $100^{\circ}$ and annual average temperature.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.1
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• pp.1-8
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• 2009

User movement is an important factor in determining the amount of the acquired knowledge and information about space contexts. A reasonable circulation plan affects the spatial usage, space revitalization, and activity satisfaction, and is ultimately a means to increase spatial usefulness. On the other hand, a disorderly circulation system causes negative experiences due to difficulties in wayfinding. This research identified the importance of a pedestrian circulation system analyzing the correlation between the spatial configuration index and pedestrian movement, and visitors' movement in the leisure space by using Space Syntax. The research area, Ouam-ri, where numerous guests visit this designated folk village, is a typical case in which a settlement space is used as a leisure space. There was a great deal of risk that visitors would get lost while wandering through the space. Also, it is difficult to induce visitors to tour economically even though the pedestrian circulation configuration of Ouam-ri forms the natural moving line because of its typical tree structure. Additionally adjusting and to supplementing the pedestrian system is required in order for the traditional village, a settlement space, to be used as a leisure space.