• Journal of Forest and Environmental Science
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• v.20 no.1
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• pp.28-39
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• 2004

This study was carried out to find new perspective of forest recreation program in Gangwon-do. Gangwon-do has now 19 forest recreation sites (national forest 11, public forest 4, private forest 4) where forest interpretation, mountain bike, mountain marathon, mountain ski, forest music concert, various forest class are held. In order to develop the new programs for forest recreation program in Gangwon-do, this study considered culture program, welfare program and education program. For culture program, the experience program in traditional house, the experience in the back region and the experience in special product of mountain village were suggested. For welfare programs, the welfare programs for the old and the handicapped were shown. For education program, forest global village program and personality program were devised. According to introduction of 5 day-work per week, the population for recreation are expected to strongly increase, so Gangwon-do representing the image of tour province should improve continuous concern and various developing programs for forest recreation.

• Journal of the Korean Society of Food Culture
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• v.11 no.5
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• pp.699-710
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• 1996

The sacrificial foods using at 88 villages in Andong area where the village sacrificial rituals are performed, were investigated in 1994. The finding are as follows; 1. Since the village sacrificial rituals keep ancientry, white Baeksulki without any ingredients is used as Ddock (a steamed rice cake) in 74 villages, and in 5 villages the Baeksulki was served just in Siru (a tool used to prepare Ddock). The type of meat serving in rituals has been changing from large animal to small animal and the type of light from bowl-light to candle. 2. Though the ritual observes Confucianism style, memorial address was offered in 34 villages and only in 8 villages, liquor was served 3 times and the address was offered. In 60 villages, liquor was served only once, and calling village god, bowing twice, and burning memorial address paper were performed in order. Burning paper has been meaningful in rituals. 3. Tang (a stew) was served in 21 villages, and in 18 villages even Gook (a soup) was not used. The numbers of village which do not use cooked rice and Ddock are 14, respectively. 4. Fruits are essential in rituals foods. In 63 villages, 3 kinds of fruits are served and this is contrasted with even number of fruits in Bul-Chun-Wi Rituals. 5. In 25 villages, fish and meat are not served. As meat, chicken in 19 village are served. Meat Sikhae (a fermented rice beverage) prepared with meats or fish are served in 5 villages. Slice of dried meat is served in 73 villages commonly. 6. In gender of god for village shrine, woman in 43 villages, couple in 17 villages, man in 9 villages, mountain god in 2 villages, villages tree, etc were enshrined. In 52 villages liquor is served in rituals (liquor is used in 58 villages including serving god), in 28 villages sweet liquor (Gamju) is served for god (sweet liquor is used in 46 villages), and liquor, water, or sweet liquor is just displayed on table but not served in 8 villages. Incensing is found to be not common in village ritual, only in two villages it is performed. The most appropriate rituals food is thought to be pig for mountain god. Home dishes can not be used in village ritual and spoon is not used and chopstick is prepared from wild plant. Meat and fish are used in the raw.

• Journal of architectural history
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• v.1 no.1 s.1
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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.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.42-55
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• 2011

The basic approach of this study was to take the theory of cultural fluctuations to investigate the early modern and modern patterns of the use of ox carts and@ the social and economic appropriateness and cultural significance of ox carts. The study chose a village that was the only place that used ox carts in Bugye-myeon. The findings will help to understand how traditional cultural elements would continue or change according to the natural, geographical, economical, and cultural characteristics of a village. Located in Gaho-2-ri, Bugye-myeon, Gunwi-gun, Gyeongbuk Province, Dongrim Village started to use ox carts during the Japanese rule and replaced the traditional version with an improved one in 1972 when a reservoir was built. Until the 1970s, they used ox carts to carry agricultural products and luggage and to visit the markets in distant Bugye-myeon or Gunwi-eup. In the early 1980s when a cultivator was first introduced into the village, ox carts gradually disappeared in the village and eventually remained as a mere means of transportation. As the younger generations were active in introducing modern means of transportation, a cultivator became the main means of transportation in the village in the 1980s and a truck since the latter half of the 1990s. Despite those changes, however, the elderly in their seventies or older continued to use ox carts. With aged labor and inability to use modern means of transportation, they grew cows and oxen to cultivate the inclined fields and gain easy access to fields distributed in distant locations and continued to ox carts through reform. In Dongrim Village, the heritage of using reformed ox carts is the practice of appropriate technology by the old farmers and a cultural representation of an aged agricultural society. That is, the elderly recognized the appropriateness and practicality of traditional culture and renewed a traditional means of transportation called an ox cart. The phenomenon of the old men and women frequently using ox carts in an agricultural village in the mountain with geographical limitations has settled down as a cultural representation of the elderly in Dongrim Village. The continuing usage of ox carts in Dongrim Village is attributed to the fact that ox carts well suit the natural, geographical, and economic aspects of the village and the cultural inertia of the elderly with the aging of the farmers. Thus it is once again shown that human beings transmit and alter culture according to their overall situations and conditions.

• Journal of Korean Society of Rural Planning
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• v.19 no.1
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• pp.81-90
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• 2013

The aim of the research was to analyze a correlation between rural villages and a space of amenity resources in order to provide objective basic data for rural renewal planning in the future. 15 villages were selected to analyze amenity resources. A Space Syntax Method(SSM) was used to analyze a spacial structure of each village and location characteristics of amenity resources. Finally, Statistical Package for the Social Sciences(SPSS) was used for a cluster analysis. The results of spacial analysis showed that the MeanDepth of rural villages was 4.482 and Global Integration Value(GInteg) was 0.956. Relatively, a depth was lower and GInteg was higher, compared to other villages. Rural villages were easily recognized and accessible by outsiders, compared to mountain and fishing villages. In the case of rural villages, the MeanDepth of amenity resources was low and GInteg was high in the results of cluster analysis using a nonhierachical method. Results indicated that an access was easy and amenity resources were closely located each other. However, the deviation of each village was great in mountain villages. This research suggests that an effective maintenance of road network for improving accessibility would be given priority in an undeveloped farming and fishing villages' renewal. Especially, using a spacial analysis in village renewal planning process can improve accessibility and maximize an utilization of public facilities and amenity resources.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.9 no.3
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• pp.51-58
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• 2006

The purpose of this research presents a method to position and makes the structure for eco-corridors reasonably with collectable analysing results of various effects shown in mammals' road-kill at 429 points. Target animals of this research are Leopard cat, Siberian weasel, Raccoon dog, Korean hare, Eurasian red squirrel, Siberian chipmunk and Water deer. The results derived from the empirical analysis on the contents above are followed. First, according to the results as for Leopard cat road kill analysis, which is designated as Endangered Species Class II, the eco-corridor might be located at near village having stead food in order to decrease the frequencies of road-kill, because its road kill points were mainly collected at 4 lane hilly road with mountain-road-farm area geological type of. Second, because Siberian weasel's road kill was detected at 2 lane hilly road with mountain-road-stream geological type, the eco-corridor might be located at near a mill to decrease road-kill frequencies. Third, the road-kill frequency of Eurasian red squirrel can be reduced when the eco-corridor is located at the area across coniferous tree near 4 lane west sea freeway with mountain-road-mountain. Fourth, the road-kill of Raccoon dog can be reduced when the eco-corridor is located at 4 lane mountain road or hilly road with the geological type having farm land-road-mountain(stream). Fifth, Korean hare's road-kill can be reduced when the eco-corridor is located at grass land across ridge line of mountain, because wild rabbit road kill was happened at 4 lane mountain road or 2 lane mountain road(mountain-road-mountain). Sixth, As for Siberian chipmunk, the eco-corridor might be located at the side slope of mountain road at 2 lane mountain road under the speed of 60km/h with mountain-road-mountain. Seventh, For Water deer, the eco-corridor might be located at 4 lane hilly road with mountain-road-farm land. As for Common otter, Amur hedgehog, Yellow-throated marten, Weasel, it is difficult to specify the proper site of eco-corridor due to the lack of data. Eco-corridors for carnivores might be well located at 4 lane hilly road or 2 lane hilly road with mountain-road-farm land, and the track for herbivores might be well located as a overhead bridge on mountain-road-mountain type across mountains. In order to position eco-corridors for wildlife properly, we have to research animal's behavior with ecological background, and to consider the local uniqueness and regularly collect the empirical road-kill data in long term 3 to 5 year, which can be the foundation for the more suitable place of wild life eco-corridors.

• Journal of the Korean Institute of Rural Architecture
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• v.9 no.2
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• pp.103-111
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• 2007

After researching 154 rural areas named 'valley' in Goesan County, Chungbuk Province, they are classified by 2 two classes. Firstly, villages located on the crossways valley are 109 of 154, they are located on the valley which is at right angles with a direction of light of a mountain range. A closed valley location is placed in the deep valley against a background mountain range. It is divided with closed large valley and small valley. Secondly, an open valley location style is 45 of 154. It means the villages are paralleled with a direction of mountain and located with same direction of entrance.

• Journal of the Korean Institute of Landscape Architecture
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• v.29 no.6
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• pp.1-10
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• 2002

The purpose of this study is to establish a model of cultural sustainability in the traditional village. Cultural sustainability is being advanced by promoting the viability of traditional arts and the unique regional features of traditional culture, such as folklore, traditional landscapes, buildings and other environments of outstanding historical value. These cultural resources were also created or occurred at specific geographic locations at certain points in time by different individuals. The content of this study was to develop a model using indicators for cultural sustainability, and to apply and evaluate the model. In older to evaluate the model, Sonwon-ri village in Yongchon, located in Kyungsangbuk-do, was selected as the case study area. The major findings are as follows: 1) Sonwon-ri village has maintained the vernacular landscape except at the entrance of village. Also, the village people have pride and have adapted to the natural environment. 2) Sonwon-ri village has a self-sustaining system and circular network within its environmental capacity. Sonwon-ri village has many historical sites and buildings such as important folk resources, cultural assets, traditional houses and pavilions. 3) The people how the theory of fens-shui which interprets the location of village in relationship to a crane mountain with the village situated as a crane head. These symbolic and cultural elements have an important role in establishing the boundary of the village. From the research it can be seen that Sonwon-ri village kept many cultural sustainability indicators in terms of active factors, physical factors and psychological factors. By analysing the participation of different scientific disciplines and identifying disciplinary categories, this study provides a basis for understanding how cultural sustainability is subjected to research in the field of landscape planning and design.

• Journal of architectural history
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• v.18 no.3
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• pp.27-44
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• 2009

In Korea, the direction of houses are typically determined by considering the directional orientation and shape of the mountain range rather than ignoring the geographical feature of the mountain range. Traditional villages of Korea are known to have very particular ways of adopting the geomantic surroundings of natural environment. This is very true especially have a high mountain in the back and a lower mountain in front. At the same time, most of the houses tend to prefer south as a man direction so that they can receive more sun light. However, if the mountain range faces north, it will not be easy to determine the directional orientation of houses. This paper, therefore, tries to identify how the houses of villages facing north, direst the orientation. This, the northern village, solves the problem by facing all direction rather than one major direction. The houses of the villages facing north, tend to revise the direction by changing the back mountain(주산) or front mountain(인산) that helps them change the direction towards he range of eastern or western direction. As a result, the houses tend to the direction towards east and wes compared to north and south. The directional orientation of houses was clearly distributed or concentrated by depending of the shape and directional orientation of the mountain range. This kind of research let us know the relationship between the natural north direction, the direction of geomantic surrounding, and the direction of houses in traditional Korean villages.

• Journal of the Korean association of regional geographers
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• v.8 no.3
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• pp.347-363
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• 2002

The purpose of this study is to analyse the formation process and spatial structure of the mountainous village in the historic process as the case study on Yowon-village, Gyeongbuk province. The findings are summarized as the follows. The traditional location of the Yowon mountain village has been strongly influenced by local topology, drinking water, the form and time of the early setters. The spatial structure of the village was changed by the construction of road and accessibility to the road after the introduction of commercial agriculture. The form of the village consists of small scale of concentrated villages and dispersed. villages. Specifically, Yowon 1 ri has been restructured as a small scale of concentrated village and Yowon 2 ri as a dispersed one. The facilities both located in the center of the traditional village and related to communal life were moved outside while those for commercial agriculture were located in the center of the village. In sum, the village had been traditionally life-oriented and closed, but it was production-oriented and open particularly after the introduction of commercial agriculture.