• Korean Institute of Interior Design Journal
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• v.16 no.1 s.60
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• pp.31-38
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• 2007

This study investigated and compared regional features of Aalto's buildings and Gaudi's on the assumption that their designs are based on the regional backgrounds. For it, two churches of each one we selected and analyzed about five divided spaces like disposition, the exterior, plan, structure and introduction and use of the sunlight. As result of analysis, following conclusions are induced: first, Aalto's church design and Gaudi's we similar in which they reflected the thought of regionalistic design. Nevertheless they are deferred in which Aalto accepted the international functionalism but Gaudi rejected it due to his deep belief. Second, they followed the tradition of the regional architecture. Third, both of them took in consideration the nature, but due to the difference of the contexts they are deferred in its use. Finally, both gave importance to the sunlight. But Aalto is from the country where lacks the light while Gaudi is from the country where abounds the light, so its use is different. This investigation shows several possibilities of design under the influence of its regional culture, which gets more important in this century.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.539-565
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• 2014

This paper provides the meaning of sacred places and pilgrimages in Daesoonjinrihoe, the most representative of the new religions in Korea. Daesoonjinrihoe stipulates Dojang(道場, it means temple complex) as the sacred places, which presently functions as the center of their religious faith. Also, The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae(靈臺). By seeing meanings of sacred places and pilgrimage in Daesoonjinrihoe, This article focuses on the process of the sacrificial rite of Daesoonjinrihoe related to the importance of religious ritual or place of faith and sacred places as pilgrimage sites. At this time, I explain the properties of sacrificial rite of it. The sacrificial rite of Daesoonjinrihoe, one of its major rites, is performed at both regular and irregular intervals. It is performed by either an individual or a group at a fixed time and place. The study of sacred places should focus not only artificial structures such as buildings but also the meanings given to them and the mechanism that created these meanings. Pilgrimage is journey undertaken by person who consider their destination sacred. By seeing meaning of pilgrimage, this paper focus on Daesoonjinrihoe' role in making a place pilgrimage sites and pilgrimage functions. The reason I focus on sacred places and pilgrimage in Daesoonjinrihoe is that these sacred places reflect people's attempt to invent religious memory and identity. Thus, I elucidate the role that Daesoonjinrihoe's sacred places and pilgrimage plays in remembering religious memory. I examine the messages that Daesoonjinrihoe's sacred places intend to convey to the followers through the created sacred places and pilgrimage. Sacred places are significant because it reflect important symbolic features of religion. Sacred places and pilgrimage are vehicles for remembering the religious memory and reinforcing various memories. Finally, Handing down of our valuable Daesoonjinrihoe's cultural heritage is our duty. So it is necessary to make an effort to conserve Daesoonjinrihoe's cultural heritage such as sacred places and concentration upon our interest continuously.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2009.11a
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• pp.55-58
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• 2009

Traditional pile-buildings in Southeast Asia has high utility. Their floors are lifted above the ground to stave off humidity in the house, increase the amenity and hygienic condition, fend off fierce animals or harmful animals like rat, and protect the house from being submerged in flood waters. Such traditional pile-buildings have Austronesian saddle-backed roof commonly, and are built through various techniques such as joining and mortising, without use of nails. The roof has a considerably large proportional appearance, and for this formal characteristics, the roof is symbolized as boat on occasions. The roof has dual structures or is lifted in some cases to facilitate the ventilation, and the wall is formed to maximize the ventilation. This housing types the hierarchy of foundation, housing space, and roof, which implies religious symbolism that human is above animal and God is above human. However, housing types in Southeast Asia have very different detailed form and culture, depending on the ethnic and religious characteristics. As explained above, this study examines the common aspects and diversity based on the form and culture of traditional housing of Southeast Asia and provides useful basic academic data.

• Journal of the Korean Institute of Rural Architecture
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• v.24 no.4
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• pp.59-66
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• 2022

This study is to investigate the old buildings that have been built more than 50 years ago, targeting the areas of Seongan and Jungang-dong, the historic urban area of Cheongju. Their types and distribution characteristics are as follows. 1) First, the old buildings existing in downtown Cheongju account for 21.4% of 1,070 out of the total 5,000 buildings. Among them, wooden buildings before the 1950s accounted for 60% of them, resulting in severe aging. 2) Second, by use, 728 detached houses and 276 neighborhood living facilities account for 93.8% of the total, with 16 offices and 12 religious facilities. By structure, there are wood 65%, masonry 30%, and reinforced concrete 5% (54 buildings). By number of floors, the first floor 90%, the second floor 7.3%, and the third floor or higher 2.7% (30 buildings). The roof material is 51.6% of earthenware, followed by slate, cement, and slab. 3) Third, the old buildings are scattered all over the streets, and are concentrated in Namju-dong, Nammun-ro 1-ga-dong, Seoun-dong, and Sudong at the foot of Uamsan Mountain, a former refugee village. Also old buildings are distributed in Seoun-dong and Seokgyo-dong where hanok(korean traditional houses) are concentrated, in Namju and Nammunro 1 ga-dong blocks connected by alleys, and in cul-de-sac all over the place.

• Journal of Environmental Science International
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• v.13 no.2
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• pp.109-116
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• 2004

Nagan walled town is located on an axis connecting symbolic places, which is a lucky place from the Fengshui point of view because a mountain sits to the rear and a body of water sits to the front. It represents the environmental development of cultural space by blending folk belief, religion, social systems, adminstration facilities and living culture buildings. Therefore, it has a sustainable cultural view connected with a formed or formless religious view and an artificial view (walls, government buildings, living houses, cultivated lands, etc.) in a natural landscape. Environmental design techniques, enlarging the meaning and value of living on a mental level, can be found in the arrangement of space composition and settlement of Nagan walled town. The organised spaces of government and residential areas were constructed within the wall with the view of searching for lucky places (from best, better and good places) in order to construct ecological networks according to the outlooks of space and settlement.

• Proceedings of the Korean Institute of Interior Design Conference
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• 2003.05a
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• pp.39-43
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• 2003

This study aimed to understand changing of work organization on variation of social organization and research typological classification of office layout based on preceded understanding. Buildings result from social needs and accommodate a variety of functions-economic, social, political, religious and cultural. Therefore, We can explain historical development of the constructing a building we understand the society and studying, After The modern age, it select a three buildings that there is an historical value of office Layouts planning and comprehend that make use sampling type of office work structure, studies a felicitous Typological classification of office Layouts. They find the development direction of a hereafter office of the task organization out according to it, And we suggest to Typological classification of Office Layouts based on Organization Theories.

• Proceedings of the Korean Environmental Sciences Society Conference
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• 2003.11a
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• pp.185-191
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• 2003

Walled town was located on the axis connecting symbolic places, which was a feng-shui lucky place of a mountain sits to the rear and a body of water sits to the front. It represents environmental development of cultural space by blend of folk belief, religion, social system, administration facilities and living culture buildings. Therefore it is sustainable cultural view connected of formed or formless religious view and artificial view(wall, government buildings, living houses, and cultivated land so on) in a nature landscape. Environmental design technique, enlarging its meaning and value of living to mental level was founded from space composition and settlement, which was constructed organized space of government and residence area of walled town within the wall for looking for lucky place(from best, better, and good places) in order to construct ecological network (天+地+人, 山＋水＋方位＋人, 地理＋生利＋山水＋人心) by outlook of space and settlement.

• Journal of architectural history
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• v.28 no.5
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• pp.27-41
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• 2019

This study covered the features and development process of the stylobate of the Sumijwa style, which emerged in Silla around the late 7th century. In the Period of North and South Dynasties, Sumijwa was used as the seat of the Buddha. It was used as a stylobate of tower in the Sui Dynasty and as a stylobate of central buildings in the Tang Dynasty, raising the status of buildings. In the late 7th century, Silla faithfully embodied Buddhist view of the world under its architecture by accepting the latest stylobate of the Sumijwa style. The pagoda of Hwangnyongsa Temple is believed to be the beginning of the stylobate of the Sumijwa style, in Silla. Gradually, in the central buildings within the capital, the stylobate of the Sumijwa style became common. Starting with Bulguksa Temple's Daeungjeon Hall, the materials of stylobate and staircaes will be integrated from the late 8th century. Silla's stylobate of the Sumijwa style can be evaluated as a step-by-step leap in religious, political, technical and aesthetic's terms.

• Journal of architectural history
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• v.14 no.2 s.42
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• pp.7-20
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• 2005

Ceremony is important to Buddhism as a part of the religious practice. Buddhist ceremony is a kind of discipline and it rules the Chan monastery life. This discipline, called $\ulcorner$Qinggui(淸規)$\lrcorner$ also forms a part of the practice for enlightenment in the Chan monastery(禪宗). Qinggui is derived from $\ulcorner$Baizhang's monastic code(百丈淸規)$\lrcorner$ which no longer exists. $\ulcorner$Chanyuan qinggui(禪院淸規)$\lrcorner$ is considered the oldest surviving Chinese monastic discipline. Its success is partly due to the emphasis in the Chan monastery on the succession of monks to abbot hood. Qinggui has been called the only discipline in Buddhist monastic life in religion. Whether it is also the discipline of the architectural space of the Chan temples is the focus of this thesis. The examination of this assumption may expand the meaning of Qinggui as embodying not only the religious form of discipline but also a fundamental part of the architectural archive. The majority of the buildings in the Chan monastery in Qinggui are related to $\ulcorner$Five Mountains Ten Checks figures$\lrcorner$. Most of all, it can be clarified that the elements of Qinggui are expressed through the analysis of the activities in each building. This proves that Qinggui has become a stipulation not only for the regulation of the monastery life but also the architectural code of the Chan temples. In conclusion, this study shows how the meaning of ceremony and monastery life in $\ulcorner$Chanyuan qinggui$\lrcorner$ can be expanded to include the design program of temples. The research proves that there is a basic code in the Chan temples for designing the structure of the monastery space. Similarly, $\ulcorner$Five Mountains Ten Checks Figures$\lrcorner$ was a diagram for examination and analysis as well as a tool for creating drawings of the temples in the Song era.

• Korean Journal of Heritage: History & Science
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• v.47 no.3
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• pp.188-207
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• 2014

Taking the concept of 'Invention of Tradition' by Hobsbawm, this paper examines the change of perspectives on the past and the attitudes toward connecting the past and the contemporary in the 19th century restoration of religious buildings in England. The Anglican society in the early 19th century argued that the catholic theology and rituals should be revived in their practice, which has formed the Oxford Movement. Such aspiration has stimulated to the society to execute its religious practice in a proper space, which has resulted in the Cambridge Camden Society in the middle of the century. Their publications on church buildings and arrangement had much affected to the restoration of many churches to rip off the previous Georgian furnitures and features of the fabric into Gothic, the style of middle age. The perspective on the past for anti-restoration movement in the late 19th century has moved into the one to respect all historical layers of previous spirit imprinted in the church buildings. Inspired by Ruskin and formulated by Morris, SPAB's Manifesto has reflected that the spirit of the first builder can not be reproduced or copied by the contemporaries, and therefore a daily maintenance is the best practice to extend the life of spirit rather than restoration. In addition the material remains is no longer belong to the religious entity but should be regarded as national heritage. By examining the change of perspectives on the past between the early and middle of 19th century and the late 19th century, this paper has argued that the various factors such as social, economic, political, art and commercial factors should be examined together in the understanding of conservation history.