• Journal of architectural history
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• v.31 no.2
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• pp.35-50
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• 2022

This study examines the design intent and the construction background of the UNESCO House in Korea planned in the 1950s, with a focus on the initial plans of the House by Kuzosa Architects & Engineers in 1959. To this day, the House has been evaluated as a representative example of an office building in the 1960s, and an early case of introducing curtain walls in Korea. However, only its technical characteristics have been explored with less emphasis on further research data. This study attempts to demonstrate the social and cultural expectations and the demands of the construction of the House by examining the documents produced at the time and the initial plan. This study also highlights the fact that the House was the first project of the architect Pai Ki Hyung to realize high-rise reinforced concrete construction in Seoul's dense center. In the 1950s, the House was planned as a modern building with a complex of various cultural facilities and offices due to the character of activities of the Commission, and the lack of public cultural facilities in Korea. The plan of the Kuzosa Architects & Engineers was selected through a design competition held in 1959. The House was completed in 1967, which took about eight years from planning to completion with design modification in the 1960s. The initial plan submitted before the design modification shows that Pai used the vocabulary and logic of modern architecture and planned the House not as a simple office building but as a complex cultural facility.

• Proceedings of the Korea Society of Design Studies Conference
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• 2003.11a
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• pp.114-115
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• 2003

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.338-365
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• 2000

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2004.11a
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• pp.277-282
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• 2004

A Study traditional folk house and primary factor from investigation of Wang-Gok villages space composition program which is contains regional color, economy, rationality. From that's all, Analysis the effect of modern life style to folk house space pattern change and a primary factor of northern traditional fork house type of Korea. 1. Analysis and arrangement space composition structure about natural${\cdot}$geographical${\cdot}$cultural environment. 2. Examination existing commoner's house research by a region, space program for understanding house pattern, specially double rows which are partitioned by walls in northern part of Young-Dong region. 3. Analysis folk house character and object house information. by the way, Investigation changing of commoner's house space program with modem life style.

• English & American cultural studies
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• v.14 no.1
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• pp.27-51
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• 2014

Doris Lessing describes a band of revolutionaries who become involved in terrorist activities far beyond their level of competence in The Good Terrorist. Alice Mellings who is from a middle-class family has organized a squat house in London and seems capable of controlling everyone around her and anything about the house. She is seemingly like a housekeeper or a breadwinner. She also likes to be on the battlefront, for instance, demonstrating, picketing and spray-painting slogans. Such is able to easily exploit the others and she increasingly becomes the leader in the house. Recently some critics have focused on the political and social roles of the protagonist who represents a voice of terrorists in the 1980s England. Based on this, The Good Terrorist is read with the concept of the subject of feminism that Gillian Rose adopts in order to show that this subject tries to avoid the exclusion of the master subject. This subject imagines spaces which are not structured through masculinist claims to exhaustiveness. Alice as the subject of feminism shows different roles; she extorts or steals money for the maintenance of the house from her affluent parents; she spends all her time cleaning, fixing, decorating the deserted house; and she looks after the official affairs related to the house with her skills and experiences. She is systematically in charge of the house and sits at the head of the table in the kitchen. But when their activities turn into disaster and their plans fail, Alice willingly decides to close down the house after ousting the members. Here in her extorted gaze it is revealed that she takes control over the working class members of the house who are unable to lead a revolution because of their own problems and thereby the working class are dominated by the middle class. That is, the place is paradoxically recreated based on class differences, which the revolutionaries try to break. By representing the deconstruction and recreation of the place through squat houses, Lessing reveals her implicit feminism in which a new place should be produced crossing the principle of the dichotomy of gender and class.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.

• KIEAE Journal
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• v.13 no.3
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• pp.135-144
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• 2013

Philippines, having the unique combination between its traditional and vernacular culture and European culture during colonization by Spain over three hundred years, shows the variations of style and scale in domestic architectures. Bahay na bato, one of the typical house of recent stone house in Philippines, has been completed referring traditional bahay kubo and Spanish stone built house, adapting vernacular principles in traditional house and new Spanish culture and life styles. Especially, vernacular for climates, earthquakes, social and cultural conditions, environment and materials in traditional bahay kubo still alive in bahay na bato mingled with spanish architectural technology and culture. This study place emphasis on the vernacular characteristics in bahay na bato by considering the climate control method in traditional house and Spanish influences on Philippines house.

• Journal of the Korean housing association
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• v.17 no.2
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• pp.87-96
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• 2006

Since the idea of registering architectural heritage from the early 20th century was introduced as part of the code in the Cultural Heritage Protection Law in July, 2001, more systematic and flexible application the code has been in great demand. It is the aim of this thesis that we preserve modern buildings and then use this research data what find our modern history. So we should find connection of modem and tradition with the overcome of the feeling of being victimized. Accordingly, based on preservation cases and finding of modern house heritage, it is the aim of this thesis that we find the way of the best use. The purpose of this research is to establish a more comprehensive and commonsensical guideline for the preservation of modern architecture satisfying both the government and the registering party, based on more thorough architectural analysis of residential edifices. The results of this study were as follows: (1) It is necessary for application and conservation by point, area and network method. (2) It is needed that periodically check and record central system for the purpose of the management of those. (3) It's consider that develop of conservation method on co-ownership with citizen by house personality.

• Journal of architectural history
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• v.8 no.4 s.21
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• pp.63-79
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• 1999

This paper is an architectural paper which has been studied about dowelling form and culture in southwestern island area of Korea from 18C up to now. The goal of this research is to present the basic data in new modeling development of dwelling house. This area had less cultural interchange than inland area because of geographical conditions. Therefore, so far, many traditional factors have been handed down and especially, a good many commoner's traditional houses exit. The traditional houses is composed of Anchae (a central house), Sarangchae (an attached house of Anchae). Sometimes, Sarangchae was ommitted according to the circumstance of the house. Generally, the form of arrangement of house is divided into two shapes; One is 'ㅡ' shape which has only Anchae and the other is 'ㄱ' shape which has Anchae and Sarangchae. Approximately, since 1970's, new type of house has been built in this area. Usually, Inside this house are living room, kitchen, toilet, utility and 3 rooms. Wall is made of brick and roof is made of concrete's slabe. We can not find the traditional culture in this type of houses. The house in the futrue, the factors of cuture and the convenience of the present age have to be coexisted.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.172-195
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• 2001

This research on the house folklore in China, Korea, and Japan is focusing on a kitchen God that is common in these three countries. This god originated in China and has subsequently influenced Korea and Japan. Today, all three countries use the same name of this kitchen god which is called Youngwang(竈王) as its name has been spelled in Chinese. In China, this kitchen god has been believed in two different ways. The Han people have developed their belief in Youngwang while another creed has been originated from other ethnic groups. Because of the particular house style with upper stories of ethnic groups in the southern and southeast areas of China, a kitchen fireplace is centered in the house. Han people in China also worship painted depictions of kitchen gods. And the ethnic groups believe it has three stone legs for a fire box. These differing beliefs has bad influenced on Korea and Japan. The kitchen god of Cheju island (off the south Korea coast) is believed to be almost the same as among the ethnic groups in China Interestingly, form of belief in the kitchen god in Okinawa (off the south coast of Japan) is almost identical as in the southern area of China Custom in China. Korea, and Japan regarding the kitchen god symbolized family values healing, initiating a new daughter-in-law to reveging the kitchen god, etc. are all the very similar. A fireplace and its fire are very important and, have many taboo, attached. Existing rich tales of kitchen gods are similar in the three countries. Moreover, people in the three countries, think that the clay or time plaster of the fireplace with bring good luck on New Year's eve. However, Korea kitchen god features one thing that is different from those China and Japan, that is that water symbolizes the kitchen god in Korea. A painted kitchen god as they are popular in China, has influenced only some Buddhist temples in Korea.