• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.81-90
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• 2009

This study seeks those elements that form a sense of place in Yen-Ben Street, which represents a typical ethnic enclave in Seoul, to provide a basic resource in the creation of an urban landscape that can provide a positive space for cultural diversity. The results of the study can be summarized as follows: First, the element of a physical environment that develops a sense of place was in fact the poor dwellings that correspond to the economic condition of Korean Chinese. While this element has a negative cognition to outsiders, Korean Chinese feel positively toward it. Secondly, signboards were a physical element of sense of place which retains cultural identity as a means of communication inside the community. Thirdly, it was found that activities such as shopping, recreation, and the exchange of information that are found in the pursuit of daily life act as an essential element in the formation of a sense of place even more than architectural elements. Fourthly, the appropriation of space by Korean Chinese and the isolation from the surroundings were obvious. This isolation is perceived as a negative sense of place formation to outsiders in Yen-Ben Street. Fifthly, the aspects of cultural dualism, mingling the concepts of home country, language, writing, and food have also affected the formation of a sense of place in the area. Sixthly, transience was a prominent phenomenon of Yen-Ben Street and is strengthened by illegal immigration. Although transience causes negative impacts such as in a lack of concern for the residential environment, it acts as a positive factor in the sense of place by mitigating uneasiness, and strengthening insider ties and cooperation.

• Journal of Wetlands Research
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• v.18 no.4
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• pp.465-473
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• 2016

This study was carried out to evaluate restoration process of a few wetlands in the National Institute of Ecology (NIE). Wetlands were composed of the former rice paddies that passive restoration was led through only natural process and by creating waterway, and an ecological pond, a reservoir that restorative treatment was practiced. As the result of analysis on landscape change in the current wetland space, existing wetland in NIE was usually from the former rice field and some parts were from the residential area or forest. Change of species composition was progressed from crops or ruderals resistant to human interferences to plant species, which has removed artificially for cultivation and grow usually in the typical wetland. Both species diversity and occurrence of exotic plants were the highest when restoration project is in progress and stages after and before restoration were followed. In an ecological pond that restorative treatment was done, vegetation introduced as riparian buffer was established successfully and thereby it was expected that it could contribute to buffer environmental stress comming from the outside. Synthesized the above mentioned results, change of wetland vegetation established in NIE resembled the typical trend of early successional stage occurring in the abandoned rice paddy and consequently, it was estimated that successful restoration is under progress. Restoration under progress in an ecological pond where artificial aid in the least level was added, could be evaluated in successful as well. In particular, successful establishment of buffering vegetation, which can play diverse ecological functions, could be evaluated as significant restoration effect. But adaptive management to improve ecological quality for the section that buffering vegetation is insufficient, is required.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.4
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• pp.32-41
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• 2009

Places such as famous urban sights and foreign settlements have recently been created in Korea, which reflects the increase in social and cultural exchanges and the number of place-making and landscape-planning projects. Understanding place identity is required in environmental design and planning. This paper examined the components of the identity of place through comparison of perceptions of "placeness" between residents and visitors of Seo-Rae Village, Seoul, Korea. More than 40% of French nationals in Korea reside in the village, which many Koreans visit as an urban sightseeing place. Twenty-five French inhabitants and forty-one Korean visitors were surveyed. Insideness of Seo-Rae Village was formed by limited activities and needs of the residents, primarily children's education and food purchases. Residents mentioned that the physical environment, especially buildings, lacked theauthenticity of French style. The symbolic meaning of the French village influenced the visitors' activities. The authenticity of French style, however, did not affect the perception of visitors and outsideness of the place. Visitors' activities and cognitive meanings of the place were formed mainly by the commercial environment established by Korean investments. Commercialization of the place and related activities played an important role in establishing insideness of the place. The village shows the phenomenon of the reversal of insideness and outsideness. The "placeness" of Seo-Rae village has been shaped by visitors' tastes rather than the true experience of insideness. Mass identity formed by mass media using French characteristics influenced this phenomenon. Insideness formed by inhabitants appeared to be a pseudo-place, which was created by the French tastes of visitors and lacked French authenticity. Seo-Rae Villagerepresents a superficial cloak.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.4
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• pp.64-74
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• 2010

The study is based on an urban park design that is designed in consideration of the characteristics of Uijeongbu City, applied with adequate functions for the environment and showcasing the unique scenery in relation to the relocation of the US Air Force Camp Falling Water. The bases of the design are: the reasonable convergence of the square and park in consideration of the site characteristics; the application of an urban context as the park is located near a station; and the realization of an eco-friendly space. This study is based on foundation research regarding a review of urban square patterns, particular items in planning in relation to modern urban parks and the adaptability of the park in the future. Regarding space usage, the design is applied with notable ideas that allow the space to make its own characteristics through voluntary user activity in conjunction with the environment that will allow the park to cope with changes in the future, as opposed to a space that users experience through pre-determined programs. Below are the focal points of the design. First, the park is designed as an empty space which may accommodate the urban structural context of and usage patterns for being a field of the city ecology that changes and develops, beyond a passively-created square pattern. Such open spaces have a continuity which allows it to adapt to the development of the city. In addition, the design facilitates spontaneous processes through changes in usage pattern and time. Second, the design includes the message that the park and the city, natural things and artificial things, must communicate and network with each other. Hence the park shall not be an isolated green island within the city, but is an open space accommodating the demands for open area from nearby commercial, public and residential facilities; the park shall include a field that can accommodate a variety of programs. Third, the park is designed to encourage the effect of direct and indirect practical education by reflecting a physical plan as well as interesting experience design methods to lower carbon emissions and to create and maintain an eco-friendly space, the basis of a zero-emissions city.

• Journal of the Korean Institute of Landscape Architecture
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• v.42 no.6
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• pp.1-9
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• 2014

Within the urban area, over the past decades unused land and public land such as streams and road sides have given urban residents a space for farming (urban farms). However, because this use is illegal, farming in unused and public lands could cause conflicts between urban farm users and land owners, degrade the quality of the urban landscape and contaminate the environment. Therefore, the purpose of this study is to provide a way of legalizing these farming practices that have been cultivated in unused urban areas and public lands. This study analyzed the status of distribution and use of the urban farms that have been scattered around urban areas in many different forms. The survey was conducted through on-the-spot investigation and in-person interviews with farm users and those who were operating weekend farms in the Siji region of Daegu Metropolitan City. According to the results of this study, urban farms were mainly found in green areas that were easily accessible from residential districts and prohibited from development. It was also revealed that the nearer to the border of the residential districts the sites of urban farms were, the larger the number of urban farms was. When it comes to the type of land use, although the proportion of urban farms located in farmlands was very high, the proportion of those located on state-owned lands such as roads, railroads and streams was also high, over 1/3 of that of the former sites. Among the users of urban farms, the percentage of users who were farming private-owned land for free was highest and that of state-owned land without permission ranked second. Most people who were farming unused lands or state-owned lands without permission, such as streams, roads, railroads, were the elderly. This shows the potential of farms in urban area as leisure activities spaces for the elderly. Even though this study has limitations in that the survey target area was selected in a certain area and the sizes of all urban farms were not measured by surveying apparatus and instruments, it helps to determine the characteristics of use and distribution associated with the spaces of urban farming, and to raise the importance and necessity of legalizing urban farms cultivated illegally in public land.

• Journal of the Korean Association of Geographic Information Studies
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• v.25 no.1
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• pp.120-132
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• 2022

Recently, the rapid increase in vacant houses in urban areas has caused various problems such as worsening urban landscape, causing safety accidents, crime accidents, and hygiene problems. According to the Statistics Korea Future Population Estimation results, the growth rate of Korean population and households is expected to continue to decrease, which is likely to lead to an increase in the occurrence of vacant houses. If the problem caused by the occurrence of vacant houses is neglected, it causes not only a physical decline such as a deterioration of the residential environment but also a social and economic decline. In order to solve this problem, it is necessary to grasp the spatial distribution characteristics of vacant houses at the local level considering the existence of regional characteristics and spatial influence. Therefore, in this study, in order to measure global spatial autocorrelation, the analysis was conducted centering on the old downtown area of Busan, where there are many vacant houses through Moran's I and Geographically Weighted Regression(GWR). In addition, the distribution of vacant houses in different spatial units in Eup_Myeon_Dong and Census was analyzed to evaluate the possibility of Modifiable Areal Unit Problem(MAUP), which differ in the results of spatial analysis as the spatial analysis units change. As a result of the analysis, the occurrence of vacant houses by Eup_Myeon_Dong in the old downtown area of Busan had spatial heterogeneity, and the spatial analysis results of vacant houses were different as the spatial analysis units were different. Accordingly, in order to understand the exact distribution characteristics of vacant house occurrence, spatial dimensions using the GWR model should be considered, and it is suggested that consideration of the MAUP is necessary.

• (The)Study of the Eastern Classic
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• no.49
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• pp.73-107
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• 2012

Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.