• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.4
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• pp.29-42
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• 2017

Jeongeuihyanggyo(旌義鄕校) is a kind of traditional, Confucian cultural landscapes that is located in Jeju special self-governing province. Its historical background illustrates that the first erection was started at Goseong-li of Seongsan-eup(城山邑 古城里) at Taejong(太宗) of 16 years(1417) and it moved to the west gate of Hyunseong(縣城) at Heojong(憲宗) of 15 years,(1849) Joseon. The aim at this study is to reveal characters of these Confucian Spatial Composition and Order, which are valuable resources that can be created into the cultural contents. The results demonstrate the characters of the Confucian cultural landscape as followings; the changing process of new building and its relocation, the utilization of antique maps in location interpretation of Jeongeuihyanggyo, Confucian symbolic elements of it, the spatial compositions and layouts of its buildings, physical structures, main buildings and their characters, locational points of topographic profile, changes of axial line at Daeseongjeon(大成殿), the D/H ratio of its courts. This study can show that Jeongeuihyanggyo is a case for realizing the Confucian reformation to enhance Seongeup Hyun's education standard considering the locality of the site which is an isolated island like Jejudo(濟州島). The author can see that the example of Confucian space is applied to various layout techniques, both horizontally and vertically, in a limited space condition of being in the castle. Therefore, it is necessary to revive this point so that it can utilize unique Confucian cultural landscape possessed only by Jeongeuihyanggyo.

• Journal of Korean Society of Rural Planning
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• v.24 no.1
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• pp.33-44
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• 2018

This study, targeting Deokbongmaeul, Choonchonmaeul, Hyodongmaeul and Kangsanmaeul, drew the characteristics of history culture resource utilization through the analysis of project plans and performance reports and field surveys. First, Deokbongmaeul is a rural village with scattered Confucian facilities. Ipsanmaeul conforms to Confucian order and has an attractive housing area landscape. Hoechonmaeul has forest landscape and distinguishing intangible recourses like Maeji farmer's music and traditional techniques and legends. Hyodongmaeul shows folk resources and folk behavior like traditional play and techniques. Second, the history culture resources chosen from the project plans focus on intangible history resources like individual historic buildings & structures and customs & traditional techniques. Third, cultural historic village projects are categorized by repair and restoration of historic buildings and structures, development of experience program and building facilities and maintenance and establishing the village landscape elements. From the research results, it is explained that history culture resource utilization methods of cultural historic village project are hard to be expected to have the project results based on the landscape identities of four villages.

• Korean Institute of Interior Design Journal
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• v.22 no.4
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• pp.78-85
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• 2013

This study employed the Semantic Differential(SD) technique for an empirical analysis of the borrowed landscape-the so-called interaction of landscape between space and nature-in traditional Korean space against the cultural backdrop of confucian ideology. Its findings are as follows: First, the study conducted a comparative analysis of the borrowed landscape between Sarangchae(Men's quarters) and Anchae(Women's quarters) and between Soteuldaemun(A lofty gate) and Sadangdaemun(A gate to an ancestral shrine), using the SD technique. Consequently, their marked distinction in the borrowed landscape were found to illustrate the influence of confucian ideology over spatial composition. Second, both the garden and the sky of Sarangchae appeared more open and dynamic, and soft, and comfortable, and warm compared to Anchae. Also, Soteuldaemun looked more open and dynamic than Sadangdaemun. In conclusion, traditional Korean space applies a monistic view of the world to nature and human beings, thereby embodying a philosophical and aesthetic space where humans enjoy their life in harmony with nature while playing with the landscape in a traditional space.

• Journal of Korean Society of Rural Planning
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• v.24 no.1
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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.'

• Journal of Korean Society of Rural Planning
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• v.22 no.1
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• pp.25-35
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• 2016

This study targets Korean culture theme park in Yeongju-Zone and World confucian scholar culture park in Bonghwa-Zone among the Three Major Cultural Areas Projects supervised by Ministry of Culture, Sports and Tourism. The study analyzes the Historical and Cultural Authenticity of each project on the basis of the reports and the report materials for meeting with related organizations. The results of the study are drawn as follows. First, through the theoretical consideration, this study drew the types of authenticity: originality, identity, specificity and visibility, which are evaluation items on the Historical and Cultural Authenticity. Second, Bonghwa-Zone succeeded in acquiring originality with tangible cultural properties but Yeongju-Zone chose a project site without it. Third, with originality, Bonghwa-zone was evaluated as having resources and concept with high traditional culture connectivity and fulfilled identity. It led the feature showing the high affinity between originality and identity. Fourth, compared to the projects of Andong-Zone in the Three Major Cultural Areas Projects, these two projects failed to acquire the distinctions since the primary and the secondary influence area and major facilities & programs coincided with those of the projects of Andong-Zone. Fifth, compared to Bonghwa-Zone, Yeongju-Zone realized visibility faithfully by the conceptual flexibility of "Korean Culture" and a large-scale development. Sixth, in terms of the Historical and Cultural Authenticity of project plan, it is evaluated that Yeongju-Zone and Bonghwa-Zone only fulfilled visibility and specificity respectively.

• Journal of the Korean Institute of Landscape Architecture
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• v.31 no.5
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• pp.146-152
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• 2003

The purpose of this research is an analysis of research trends concerning history of landscape architecture found in the Journal of Korean Institute of Landscape Architecture (KILA). To do this, I reviewed the 905 articles from the journal from 1973 to 2003, from Which 104 journals were selected. In the articles, there were numerous studies on Oriental history and there was a lack of studies on Western history. Many of the oriental landscape history articles featured the landscape architecture history of the Korean Choseon Dynasty. There was much difference between the 1980s and 1990s. The topics of the 1980s were usually royal palaces, villages and temples, whereas those of 1990s expanded to include confucian memorial halls, walled towns and historical landscape areas. Also the topics of the 1990s included Japanese, Chinese ,md Western landscape architecture. Nevertheless, we had almost no focus on preservation and inheritance of historical cultural landscape sites. To solve this problem, we can find our motivation in the studies in history of landscape architecture.

• Journal of the Korean Institute of Landscape Architecture
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• v.39 no.2
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• pp.73-90
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• 2011

The purpose of this research was to find out the characteristics of secluded cultural landscapes that were retained by Eyogye Cho Lyeo(漁溪 趙旅) as a recluse or a schola at the early time of Chosun dynasty through his poems, residential site and his successors' landscapes. The study sites were selected such as Wonbukgae(院北齋), Chamijeong(採薇亭), Gomaam (叩馬巖) and his graveyard. In order to do that, Wonbukgae, Chamijeong, Gomaam and his cemetery were selected as studying sites. Also researching methods were used by grasping the landscape elements through reading ancient books such as "Eyogyezip(漁溪集)", field-researching, analyzing characters of his secluded landscapes and interpreting his poem's meaning. This research found that: 1) After Danjong(端宗)'s dethronement, he returned to his home town and never come out to the world again. He wanted to keep fidelity to his king forever. 2) He was affected for his seclusion from many people who were Ryu Gyebun(柳桂芬), Bae Junghu(裵仲厚) as his classmates at Sunggyungwan(成均館). Also Won ho(元昊) and Kim Sisyub(金時習) as members of Sangyuksin(生六臣) affected him for sake of their seclusion. 3) The meaning of his seclusion expressed the notation of seclusion as a fisherman from his pen name as 'Yeogye'. Also this kind culture has very particular behavior such as concentration phenomenon of action, absolute eccentricity of seclusion, tourism of nature and deep knoledge of feng shui, strong persistence of seclusion and confucian practical attitude of filial behavior. 4) The secluded cultural landscape is divided to four regions. They have two types of landscape such as secluded cultural landscape of his lifetime and landscape transmission of his posterity and scholars. 5) The interpretation of his poems and their aesthetic analysis found two characters. His poems were expressed by landscape substance like plants, natural and man-made elements. Their theme was confucian, peaceful and faithful seclusion.

• Journal of Korean Society of Rural Planning
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• v.15 no.4
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• pp.33-42
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• 2009

This study is aimed at the necessity application in 'Prototype' general concept on discovering cultural identity landscape of our national characteristics landscape research. Accordingly, It is considered landscape, fundamental concept, the prototypal landscape concept from previously researches that have been used. At the same time, the concept of prototypal landscape has been established by commenting a point of view which is defining previous researches that controverted prototypal landscape, then establish concept of prototypal landscape and derive attribute by comparing and considering similar terminology of prototypal landscape. Previously, research prototypal landscape in depth by applying defined concept of prototypal landscape and considering inherence ideological and environmental background prototypal figure and structure. Formation pattern of the prototypal landscape is classified in both philosophical formative primary factor from philosophy, religion and environmental formative factor of human that accumulated cultural life from a region and life. Examples of forming the prototypal landscape by philosophical formative factor are classified as 'Feng-Shui(the theory of divination based on topography)', 'Yin-Yang theory', 'Confucian idea theory' 'Philosophical Taoism', 'Buddhism theory' and 'Nature theory' then environmental formative factor are interpreted by 'Taekliji(determining of advantageous land)', 'Imwon(forest) economical geography', 'land use', 'topography' and 'terrain' as examples. This study is anticipating a new point of view and an establishment of reliable preservation to our characteristic of the prototypal landscape by considering concept of prototypal landscape and formative factor as studying limits of prototypal landscape and researching concentrated origination of the prototype.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10b
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• pp.118-126
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• 2007

Seoul has been the former capital from Joseon founded in 1932 by this time for 600 years. Seoul populated by some 10,290,000 people is the largest city in Korea. There are lots of cultural inheritance such as the castle town and 5 palaces including Gyeongbokgung in Seoul. Especially neungs(royal tombs) from 27 generations of king and queen in the Joseon dynasty during 518 years are very important cultural inheritance. The royal tombs were built from the castle town to the radius outside 4km within 40km pivoting on Seoul. Joseon royal tombs might have significant cultural value, which are representative Korean people's spirits for ancestor worship. After the 1945 Liberation of Korea those are having been managed by Office of Cultural Properties after Ministry of Education. This paper tried to find the changing process of the conservation and maintenance, the location of royal tomb area, the changing process of royal tomb, the area changing clue of modernization process, and in the historical city, Seoul. The royal tombs in the Joseon dynasty of the radius outside 4km within 40km pivoting on Seoul have been contributed to providing the metropolitan, Seoul population with the cultural and green spaces for 600 years. In the Joseon dynasty the royal tombs had been taken charge of thoroughly by the Royal Household with Neungchamboing system from Confucian background for ancestor worship. There after they had been damaged somewhat by the Japanese Imperialism period, the Korean War, and the pressure of urbanization. But the original state has been preserved well by state management. The royal tombs in the Joseon dynasty has been kept the culture of royal tomb's and memorial services with stone sculptures for 518 years. Also there are lots of documentary records of royal tombs. The memorial services of the tombs are held by Jongyakwon of Jeonju Lee family every year. The royal tombs somewhat damaged are needed to the original state of the transferred right of managing agency by the related national bodies.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.14-27
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• 2010

This study is aimed at understanding the wisdom of our ancestors in Korean traditional villages and finding out cues to designate and utilize community space in planning residential area in villages by examining community space in Korean traditional villages from cultural landscape point of view. This study designated 18 Korean traditional villages which have been preserving Korean traditional culture up to now, so deserve conservation from historical, cultural and artistic viewpoint. This study divided community spaces in each village into social area and ritual area depending on their uses and functions based on the results of pilot study and main study. In addition, ritual areas were also divided into Confucian ritual area and ethnic ritual area. Specifically, this study examined characteristics of space location and users by understanding the location of community space factors in the 18 villages. As for the factor analysis of community spaces, community factors established after the modern age were examined from modern viewpoint, and factors which had been destroyed or lost their original functions were examined from retrospective viewpoint. In conclusion, this study found out that cultural landscape in Korean traditional villages were affected by social relationship among villagers. The community spaces of villagers were multiple-function space rather than a space which was exclusively used by a specific class. Though the occupation of these spaces was separated and differentiated depending on sexes and ages, villagers tried to understand and respect each other through tacit communication.