• International Journal of High-Rise Buildings
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• v.10 no.1
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• pp.45-54
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• 2021

The adaptive reuse of 20th-century high-rise architecture poses important questions about the prevalence of authorized discourses in the heritage conservation field. Based on a two-year teaching experience at Tongji University about the adaptive reuse of the Metropolo Hotel (Palmer and Turner, 1934), an iconic historic high-rise building in the Shanghai Bund area, this paper will show the extent to which disciplinary and urban authorized heritage discourses are present in the development of design and representation strategies in adaptive reuse. Using discourse analysis as a method, this paper will make the argument that disciplinary discourses have a limited effect in the practice of adaptive reuse, which is perceived as a fundamentally creative activity. At the same time, the paper reveals how urban discourses have a much more lasting effect, confirming the intimate links between adaptive reuse and the wider phenomena of beautification and gentrification of high-rise listed areas.

• Korean Journal of Heritage: History & Science
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• v.47 no.3
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• pp.172-187
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• 2014

The purpose of this paper is to examine how the 'tradition' has been identified and used concretely on the protection system of cultural property. Firstly, this paper investigated the historical process and aspects that the 'cultural property' and the 'tradition' combined, each had different meaning at the beginning. And it investigated the linkage of them which effect to the protection system and to each other on the system operated. Then, it pointed out a rift within the discourse of tradition to which the system have held on, and the problems as its result. This paper applied the viewpoint of anti-essentialism that the tradition is presented with hegemonic act to raise the inevitable continuity with the past, instead of the common notion that the tradition is 'everything that is handed down from the past.' Because the cultural property is the product of the state system, to pursne the linkage of it and the tradition is identical to examine how the tradition have been officially defined in the national hegemony. Since the 1920s the tradition has defined as a fixed, essential, pure reality in the changing process of the protection system of cultural property. This essentialist viewpoint about the tradition have been continued as the institutional premise regardless of many critics, raised by studies focusing on the culture and cultural property. But we see now a rift on the discourse of tradition as the intellectual discourse has been supported to the system, that is caused by the fast-changing global economic environment and a rat race around the registration of intangible cultural heritage of UNESCO.

• Korean Journal of Heritage: History & Science
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• v.48 no.2
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• pp.82-95
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• 2015

Cultural heritage contains traditional values and we have to conserve its intrinsic value. But in the other hands it is argued that it's no need to preserve heritage for its own sake, and nowadays we appreciate that active use of heritage is enhancing its value and making position secure in its society. It will need not only to protect heritage, but also to ensure its use, and its economic value are harnessed to the benefit of local communities. We are going to enter upon experience economy through information society and to have a creative economy policy discourse. The effects of globalisation on societies are manifested in the attrition of their values, identities of vernacular heritage. Therefore relationship between development and heritage must be examined. In this article I suggest the methodologies of vitalizing cultural heritage based creative industries, especially through making the creative ecosystem and optimising the performance of the cultural heritage based cluster.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.35 no.10
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• pp.53-62
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• 2019

The purpose of this study is to analyze the way historical heritage was dealt with during the massive urban development period of the 1960s through the case of Deoksugung Palace. The wall of Deoksugung Palace was rebuilt and relocated in 1961. Later, it was rebuilt and relocated again in 1968, and Daehanmun Gate was soon moved back too. I analyzed the opinions of the Seoul Metropolitan Government, the Cultural Heritage Committee, experts and citizens that occurred during this process and reached the following conclusion. First, in 1961, the existing stone walls of Deoksugung Palace were rebuilt rather than restored and conserved for the urbanscape at the time. Second, in the 1960s, the Cultural Heritage Committee focused on the conservation of the origin of Daehanmun Gate, while citizens valued the overall harmony and function of Deoksugung Palace. Third, unlike the 1970s project led by the president to renovate national security and national defense sites, there was a call from citizens to realize the preservation of Deoksugung Palace.

• Korean Journal of Oriental Medicine
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• v.16 no.1
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• pp.85-92
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• 2010

Objective : This article reviewed China's intent and aim of the failed attempt to register Traditional Chinese Medicine(TCM) as UNESCO's Intangible Cultural Heritage, its process and implication as a policy of 21st Traditional Chinese Medicine(TCM) promotion on the landscape of North East Asian medical geopolitcs. Methods : This article utilized mainly the discourse analysis of vernacular Chinese journals and newspaper reports. Conclusions : It is needed to design effective strategies for securing Traditional Korean Medicine(TKM)'s identity and authenticity to cope with so-called 'Chinese Medicine Domination Project'.

• Journal of the Korea Furniture Society
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• v.24 no.3
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• pp.293-301
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• 2013

Through 1960 and 1970s, there had been constant endeavor in order to succeed the korean traditional architectural heritages. Among those efforts Ahn Yung Bae's book "Exterior Space in Traditional Korean Architecture"presented unique methodology utilizing abstraction of space and movement of subject. His method doesn't refer traditional form of architecture. He ignores formal elements. Instead, he reads space through subject's movement and this reading act creates meaning of space. So, he constructed knowledge not about the object of traditional architecture but the subject of today. Ahn's book opens new discourse based on traditional korean architecture. His analyses didn't deal with the form of traditional space, but the experiences of observer. However many historical documents related to architecture had not been interpreted until nineties and the succession of heritage became to be broken by modernity through 20th century. In this situation his book showed the unavoidable method, that is, the modernization of tradition.

• Korean Journal of Heritage: History & Science
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• v.51 no.3
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• pp.54-71
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• 2018

This year marks the 40th anniversary of the first inscription of 12 UNESCO World Heritage sites in 1978. Based on an overview of the implementation of the 'Convention Concerning the Protection of the World Cultural and Natural Heritage', this article examines the current issues of the inscription of cultural heritage over the past 40 years. In particular, this paper focuses on the case study of 'Sacred Island of Okinoshima and Munakata Region' nominated by Japan, which was inscribed on the World Heritage List at the 41st World Heritage Committee in 2017. Also, it demonstrates the recent trend and investigates the issues of imbalances in the evaluation and the decisions among relevant actors in the nomination process of World Heritage. Furthermore, this article attempts to derive feasible implications and lessons, and to generate heritage discourse by examining Japan's management in 'heritage diplomacy' of the World Heritage Convention, which is rapidly changing in the course of its nearly half a century of implementation. In conclusion, the research is expected to provide Korea with strategic guidance marking the 30th anniversary of its entry into the Convention, and to steer the future direction for the inscription and conservation of cultural heritage.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.264-279
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• 2023

The 50th anniversary of the UNESCO World Heritage Convention was in 2022. In order to reflect on the present and future of the meaning of World Heritage, this paper examines the development and changes of the UNESCO World Heritage system. After promulgating the convention in 1972, the UNESCO World Heritage system prioritized the protection of heritage sites in the world that were at risk due to armed conflicts and natural disasters to bequeath heritage to the next generation. In addition, the UNESCO World Heritage's emphasis on Outstanding Universal Value represents the particular culture of human beings formed during a certain period of time, and acts as a significant source of soft power in public diplomacy. The UNESCO World Heritage might be perceived as a shared heritage that has not only become a channel to understand various national values, but also an effective medium to convey one of UNESCO's main principles, that is, peacebuilding. However, the UNESCO World Heritage is now at the center of conflicts of heritage interpretation between many stakeholders related to invisible wars, such as cultural wars, memory wars, and history wars as the social, political, and cultural contexts concerning World Heritage have dramatically shifted with the passing of time. Paying attention to such changing contexts, this paper seeks to understand the main developments in UNESCO World Heritage's discourse concerning changes to the World Heritage Operation Guidelines and heritage experts' meetings by dividing its 50-year history into five phases. Next, this paper analyzes the main shifts in keywords related to UNESCO World Heritage through UNESDOC, which is a platform on which all UNESCO publications are available. Finally, this paper discusses three main changes of UNESCO World Heritage: 1) changes in focus in World Heritage inscriptions, 2) changes in perception of World Heritage protection, and 3) changes of view on the role of the stakeholders in World Heritage. It suggests new emerging issues regarding heritage interpretation and ethics, climate change, and human rights.

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.42-61
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• 2020

Even though research on heritage interpretation has been conducted steadily since the mid-20th century, the actual concept of such interpretation has not been clear. In The ICOMOS Charter for the Interpretation and Presentation of Cultural Heritage Sites, which is a leading international standard of heritage management, the definition of heritage interpretation is still vague. Also, defining its concept is tricky because it is based on the 'situation,' which could change at any moment. Therefore it seems that previous research has focused only on the social function of heritage interpretation. Since socio-philosophy research has become increasingly crucial in heritage studies, the concept of heritage interpretation needs to be precise. Therefore, this paper looks at research history chronologically, divides its social role into two different branches, and finally reifies the definition of the concept. Two social values of heritage interpretation can be distinguished as 'modern heritage interpretation,' and 'inclusive interpretation.' Modern heritage interpretation directs studies into conveying heritage's value to the public as measured by a few experts. It is an educational and communicative role. Inclusive heritage interpretation focuses on seeking comprehensive recognition of diverse values and finds ways to promote reconciliation among multiple stakeholders of heritage. Even though these two functions have developed in different social backgrounds, it is apparent that both have been generated in an unclear, overlapping, and complicated context. The concept of heritage interpretation is too complex to simplify as 'interpretation' itself. This paper defines such interpretation as 'all activities involved in the process of value creation of heritage.' Two social values relate to the concept of 'interpretation': they all have a common recognition of fundamental characteristics of heritage. This is used to establish a collective identity in society. However, it is more appropriate to conceptualize inclusive heritage interpretation as 're-interpretation' because it denies modern heritage interpretation and identifies new negotiated value.

• Journal of the Korea Furniture Society
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• v.21 no.2
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• pp.144-156
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• 2010

Since late 1960s, we have had the discourse about the way of succession of korean traditional architectural heritage. Through 60s and 70s, the formal mimesis and transformation was pretty much dominated in domestic design currents. After 80s, we could see a kind of different ways of design to deal with traditions in architectural practices. These methodology can be summarized as spatiality, abstraction and diversity. These discourses acted as bases for aesthetic and formal stream which might be needed to present the formal possibilities for various commercial needs. Especially, the interior design field utilized those ideas in order to show korean identity for the commercial needs such as korean restaurant, korean bar, or korean costume shop. Interior designers positively adapted the ideas from architectural discourse and created their own vocabulary after 90s. Before 90s, interior designers did very representational mimesis to express korean identity designing commercial facilities. However from mid 90s they could establish new tendencies in expressing korean traditional moods. These tendencies are a focus on spatial relationship, abstraction and materiality, utilization of traditional objects and lighting method.