• 건축역사연구
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• 제1권1호
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• pp.68-87
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• 1992

This study is the conditions of location according to formed the times in the clan village. The results of this study are as follows ; 1. in the 15th century, the characterestics of the village established residencial place where mountain stream flowed surrounded by the mountain and deep in the mountains with superior quality land. That's because Sa-dae-bu put equal importance on beautiful scenery and practical benefit for living. Stream House provided economical foundation for Sa-dae-bu to be able to keep confucial manners by putting limit their economic status to small medium sized land owner. Topographical condition such as valley or hollow separated from the exterior maintained unification of consanguineous village in self sufficient farming society and held on to independent territory against external to be able to stay away from turbulent days so that they formed residential area of Sa-dae-bu clan. And the valley where flowed clean water was considered as the connection of continuous place where distinctiveness of form in each curve and and factor of calm and dynamic scenery of the clean stream. Scholars in the middle of Chosun Dynasty located in the utopia as place for confucious retirement to study, a place for refinement by combination with the nature or as a way of spacial practice based on Confucious view of nature. 2. in the 16th-l7th century, Most of existing consanguineous villages adopt deep in the mountains for refuge. at that place, upward rank was established by settlement of the ancestor who entered in the village first, the principal was placed in the center of the village and since descendants became numerous, it was serialized as the space of descendants. So, it was arranged in the order of social rank. Most of the villages showed development step by step started from precaution by apperance of the mountain to the lower part. It's because the topography of valley around the village worked as the natural hedge against external force and genealogy of the clan, regularity of social status, order of entrance into the village were reflected into residencial destribution. Also, order of the rank coincided with the one of aspects on geomancy. Genealogical rank within the village represented spacial rank. Houses of descendants and branch families were placed lower than the principal which showed worship to the principal. 3. In 18th century after, as the village was settled nearby cultivated land considering economical loss caused by long distance between residencial area and cultivated land, direction of sect followed by development of village expanded from the front part of the village to the rear part. The principal that was poped out to the front presented frontage over exterior. Therefore, residencial area of branch families expanded to the rear starting from the principal. This represented a slice of social structure at that time. after 18th century, spirit was percieved superior over material, After then, development of cultivation and expantion of land created difference of economic strength within one village. In order to maintain and show off the status of Yang-ban, economic power of indigenous land owner became fundamental, so, sense to worship and to keep the principal became weak eventually. Taking advantage of that situation, residencial area of branch family expanded to the rear part of the principal which showed dual disposition conflicted with each other. However, these clan rules were destroyed and new rules were created after 18th century because of the situation and consciousness at that time.

• 한국전통조경학회지
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• 제32권3호
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• pp.121-129
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• 2014

본 연구는 중국 전통마을에만 반원형의 독특한 형태로 나타난 반월당(半月塘)의 위치와 종합적 기능에 대해 연구한 것이다. 연구에서 밝힌 결과는 반월당이 중국 전통 마을에 나타난 시기는 원(元)대로 거슬러 올라갈 수 있었고, 현재 반월당은 기후가 온난하고 농업과 상업이 발달되어 부유층들이 모여 사는 중국 양자강(揚子江)이남 지역의 전통마을에서 주로 찾아 볼 수 있었다. 반월당은 대부분 풍수적 목적으로 가족 사당 앞에 조성되었다. 이는 사당을 보호하는 것이 전체 가족을 수호하는 것으로 여겼기 때문이었다. 이의 주요한 풍수적 기능으로는 과거급제, 재물을 모으는 것, 불길을 억누르는 것 그리고 배산임수(背山臨水)형 풍수구조를 보완할 목적으로 조성되었음을 찾아 볼 수 있었다. 그 밖의 기능은 마을 공동체적 행사와 휴식, 양어, 방어 기능 등으로 활용되었음을 밝힐 수 있었다. 본 연구를 통하여 중국전통마을에서 반월당이 나타나게 된 원인과 가치를 찾아볼 수 있었다. 현재 중국의 현대식의 마을에서는 이를 등한시 여겨 빠르게 사라지고 있는 실정이다. 반월당은 중국의 독특한 전통문화 가운데 하나로서 보전해야 될 중요한 유산인바 그 의미와 가치는 중국의 전통 문화로서 계승되어야 할 것으로 판단된다.

• 농촌계획
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• 제22권2호
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• pp.67-75
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• 2016

This Research was carried out to investigate landscape characteristics of the traditional Chinese village through the landscape analysis. The Purpose of this study was to offer suggestions for improving Korea's traditional village scenery. This research was conducted by analysis about an important component of the landscape in Ping-shan traditional village. It was studied natural landscape, life landscapes, agricultural production landscapes and symbols landscape. This study was carried out through literature research, field research and interviews. The results of Chinese traditional village's landscape characteristic was First, Ping-shan traditional village was located on the basis of Feng-Shui settings. Second, Ping-shan traditional village was clan-based. Third, It is composed of a large green space on the outskirts of the village. Fourth, Ping-shan traditional village was a typical channel village. Fifth, Ping-shan traditional village was a living landscape with various features. sixth, Ping-shan traditional village was a lot of space to agricultural production, most of the arable land surround village. Suggestions for improving Korea's traditional village scenery are as follows ; First, proposes actively re-design on the base of defense fengshi landscape interpreted as a modern sense. Seconds, when large-scale farmland project is established in Korea, you can expect to gain knowledge from traditional Chinese village spacing. Thirds, It seems to require a study of the public space for festival. in the case of china, ancestral shrine space is center and space for festival. Fourth, It was important to seek knowledge about protection for frequent in flood plains in Korea's traditional village. Ping-shan traditional village was well-known for housing with contact water, connected channels and beautiful defense pond. Fifth, for improving Korea's traditional village scenery, we need to make various focus landscape features. Most of the visitors to Ping-shan traditional village was interested in the big and small beautiful landscapes and shelters.

• 한국주거학회논문집
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• 제8권3호
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• pp.29-38
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• 1997

This study is to search for the characteristics of spatial structure and elements of architectural composition on the housing and village in Nampeong Moon's Bonli Ma-Yul which formed. from the late nineteenth century to the the early twentieth century. This village had as many as characters of spatial and architectural structures of traditional clan villages previous to the late nineteenth century, but showed housing alternations on social changes of late Cho-Sun dynasty. Main points of these were as follows; 1) As the main doors of the housing were located on the right of Sa-Rang-Chae, men and women's moving lines of coming in and out were not nearly divided. 2)As korean veranda on the right and left, and the front and rear of those were set up, the demand on extension of room area coping with changes of life was satisfied.

• 대한지리학회지
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• 제29권3호
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• pp.340-359
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• 1994

This study intends to describe the characteristics of the transformation of the rural society by tracing the changing social and economic processes of traditional clan villiage (Yeolmi-ri, Silchon-myeon, Kwangju-gun, Kyunggi-province) in the suburbs of Seoul Metropolitan Area. Rural society has experienced serious change of the social structure by the ever expanding urbanization and industrialization since 1960's. The suburbs of Seoul Metropolitan Area is the representative case area of such transformation. This study analyzed various chracteristics of population structure of a villiage, the processes of residential movement and the occupational shift of each household of the villiage in terms of household's life-history collected by interviewing with each household. And the whole households of a villiage is divided by two groups of the native clan group and the non-dan in-migrant group. The results of this study are summarized as follows. 1) This villiage is located within a lineal distance of 40km and a time distance of about 30 to 40 minutes, adjoined dy the Joongbu(중부) national highway, the Kyungchoong (경충) industrial road, the local road between Yangpyuna(양평) and Gonjiam(곤지암) and having a advantageous iocational linkage to Seoul capital city. 2) It is a typical traditional dan villiae constituted of dan family Gu(구) one of whose ancestors had appointed to the prime minister of Chosun Dynasty, and until 1979, 56 out of 60 families of the villiage households were clan families. 3) Since 1979, as the villiage invaded by the out-movement of the small scale manufacturing industries from Seoul capital city, labours moved in this vallige from outside and increased villiage size up to 203 households in 1993, consequently the constitutional proportion between the native clan group and the non-clan in-migrant group was reversed up to 28% vs 72% deepening the sociological heterogeneity. 4) Because of the small scale of industries in this villiage and the vicinity with the city of Seoul, the population turnover of this villiage is very high. The turnover frequency is firstly high within same administrative district of gun(군) level and secondly high between this villiage and the city of Seoul. Thus short-distance movement is identified. 5) There is a close correlation between the residential movement and the occupational shift. The most numbers of non-farm native group have the experiences of migration while the members of native farming group don't shift both the job and the place of residence. The inmigrant group had several migration experiences but few occupational shifts. Thus occupatioanl shift is high for the native group while residential shift is high for the in-migrant group. It is concluded that the change proceeded in Metropolitan suburbs was not directed to form the traditional rural village as 'gesund Gebiet' with respect to the ballance among the economic, cultural and environmental adequency.

• 농촌계획
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• 제21권4호
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• pp.77-84
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• 2015

The purpose of this study is to interpret Landscape of Naeap Village which still preserves the Confucian culture and the traditional clans among the ideally settled villages mentioned in Joong Hwan Lee's "Taengniji" and "Joseon's Fengsui" from the time of Japanese Imperial Rule, from CPTED principles. The following are the findings of this study: First, in terms of access control and zoning, Naeap Village was controlling access from the outside with the natural environment of Banbyeoncheon River and the hills surrounding the village, the artificial environment of human-scale walls around the head house and the dead ends, and the reformation by the Confucian ideologies. Naeap Village, in particular, is prominently configured by the hierarchy of zones; the Gaehosong pine trees, Gyeongpodae, and Naeapssu by the entrance to the village are considered the village itself and the landscapes and valleys are managed by the head house. Second, the Confucian culture across the village, the traditional vegetation method that does not hide the visibility, and the workers in the farms allow natural monitoring. The surrounding visibility is also applied to the spirit of mutual cooperation in the farming society, the culture of commoners at the common well and laundry site, and the culture of ruling class at the towers and pavilions. Third, Traditional villages show the efforts to preserve and maintain the villages with the village rules, the organizational decrees of the clan, and active response to national disasters.

• 농촌계획
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• 제24권1호
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• pp.113-127
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• 2018

This study comprehends that the landscape of Ipsan Village is the accumulated output of the landscape management and social behavior by the historic personages through the reference research and field surveys. And the study sorted out the over-layered landscape characteristics of Ipsan Village by analyzing the dispersed landscape elements as follows. First, right before the start of Japanese invasions to Korea(1592-98), Tamjin(耽津) An(安) Family moved into Ipsan and started establishing the a single clan village. At a site with mountain background and facing the water(背山臨水), the village used to be a typical farming one with an organically planned road-system and housing area following the traditional order. However, the landscape has changed drastically since the 20th century with the construction of banks, roads and readjustment of arable land etc. Second, the original landscape, which can be figured out through the 'Gosanjaesibyukgyeong(高山齋十六景)' in the 18th century, shows its harmony with natural landscape: mountain & valley, stream & field, traditional trees, etc, cultural landscape: village, well, spring, etc, and momentary landscape: seasons, time, weather phenomena, sound, behavior, etc. Third, based on the second, 16 natural landscape elements: mountain & stream, planting, etc. and 25 cultural landscape elements: housing spaces, self-cultivation & ceremony spaces, community spaces and modern education & enlightenment spaces were selected and interpreted as landscaping meanings. Fourth, the over-layered landscape which stems from the compositive functions and inter-connectivity of landscape elements which consists Ipsan Village is regarded as 'Natural geographical and Fungsu landscape', 'Rural production and livelihood landscape', 'Confucian ceremony and symbolic landscape' and 'Modern education and enlightenment landscape.'

• 한국주거학회논문집
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• 제27권1호
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• pp.31-40
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• 2016

In 1995 the land development was executed in Songchon-dong, Daejeon-si, and the region lost the strong geographical and historical character as an old clan village of the Song family who has great influence over the country in the Josun Dynasty. Though many cultural assets related to the Song family are preserved during the land development, the region fails to keep the authentic sense of place because the preservation was fulfilled only based on the boundary of each specific buildings. The Dongchundang park is an example to reveal the issue. Besides the fact that it is the Designated Treasure, the Dongchundang has an important meaning for having been the center of the clan and its local community in Songchon-dong. While the Dongchundang park built during the land development contains the Dongchundang with closely related buildings, the Dongchungoteak and Youngurk Song's House for the purpose of preserving the historical assets, the park was planned in an irrelevant way to the place. This study investigates the discrepancy between the past and the present condition of the park and proposes a guideline to alleviate the discrepancy as to retrieve the park's genuine sense of place.

• 대한지리학회지
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• 제45권2호
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• pp.221-239
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• 2010

종족촌락이 일정한 시기에 전국적으로 일반화되었다는 사실은 이것이 등장했던 당시의 사회적 상황을 반영한 결과물입을 의미한다. 따라서 당시의 사회적 배경, 특히 지배집단으로서 사대부계급의 정치적 입장의 변화 및 강력한 혈연 공동제의 물적 기반이 되었던 토지제도와의 관련성 속에서 종족촌락의 발생과 발달을 살펴보는 것은 종족촌락을 이해하는 한가지 방법이 될 수 있다. 정치적 갈등이 지속되면서 사대부들은 학연, 지연뿐만 아니라 혈연을 중요한 정치적 배경으로 활용하였으며, 사적 토지 소유를 확대함으로써 종족촌락의 형성과 확대를 위한 물적 토대를 확보했기 때문이다. 근기권(近畿圈)의 종족촌락들은 한양에 근거를 두고 있던 유력 가문들의 경제적 근거로 활용되었으며 이러한 근거를 확보해 가는 과정에서 정치권력이 중요한 배경으로 작용하였다. 정치적 갈등으로 오산리에 입향한 영산신씨 가문은 사적 토지 소유와 가문 출신의 현달한 관료를 배경으로 17세기 후반에 이르러 안정된 종족촌락으로 발달하였다.

• 성인간호학회지
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• 제12권4호
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• pp.690-705
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• 2000

This ethnography was based on Kleinman's explanatory model of a health care system. It is conducted to make thick discription of illness conception of the elderly in a sociocultural context. The basic assumptions were as follows. 1) A health care system is a cultural system, and as with any other cultural system, it is a system of symbolic meanings anchored in a particular arrangement of social institutions and patterns of interpersonal relationships; 2) In all societies health care activities are more or less interrelated. Therefore, they need to be in a holistic manner as socially organized responses to disease that constitute a special cultural system; health care system; 3) Health and illness experiences are the natural process of disease. Individuals who recognized a for state of health, their family, neighbors, and communities define the state, search for causes of the health problems, and response to it. According by, they proceed to search for healing stratagies. So, understanding of the illness experience is the starting point for health care. The study participants were 12 elders aged 60 or more. The fieldwork was conducted in an agricultural clan village of Namwon city. The data collection and analysis were cyclic, from descriptive observation, domain analysis, focused observation, taxanomic analysis, selected observation, componential analysis, and finally cultural themes were all analysed. Proxemic and text analysis techniques were used according to the characteristics of the data. The data of sociocultural context and descriptive data were collected from 1990 to 1992. Informations on illness concepts were collected during 1994 using focused observation. Data confirming and contrast observations were conducted from 1997 and 1999. Illness concepts of the elderly were taxonomized supernatural cause, non-supernatural cause, immediate cause, and ultimate cause. The supernatural ones were ancestors, god of home, god of village, and ghost such as 'sal(evil force of dead man)' and 'gagqui(ghost of begger)'. The non-supernatural ones were Ki, natural phenomenones, natural objects, foods, human and human behaviors. Immediate ones were insufficiency and overflows, discretion and consolidation, disorder and out of order, cloudness and contamination, and fluctuation and stagnation of supernatural cause and non-supernatural ones. Ultimate causes were intrusion and loss of supernatural and nonsupernatural ones. The cultural themes of illness concepts of the elderly are: 1) illness concepts are not based on causality principle, but on reciprocal principle; 2) illness concepts are affected by social level and charicteristics of the patients; 3) the causes of disease are recognized as imposed both positive and negative effects on health based on interpretation of the indiviuals; 4) illness concepts reflects on principles of everyday life of the society members such as hierachial structure and group cohesiveness; 5) illness concepts are ruled on principle of reciprocity and spread; 6) illness concepts are interrelated with physical environment of the participants. It can be concluded that the illness concepts of the elderly in a traditional clan village are a component of health care system as a cultural system based on these results. The these results can be a useful basis for gerontological nursing practice and education.