• Journal of the Korean Society of Industry Convergence
• /
• v.26 no.1
• /
• pp.59-68
• /
• 2023

A new type of private education institute appeared starting from the 16^th century, called Seowon consist of educational spaces and Jesa(a form of memorial ritual for the family's ancestors) space. Seowon Architecture is representative Confucian Architecture. Seowon is a kind of private school and it is a higher educational institute. the time of establishment was from the middle of 16^th century to the end of 19^th century, but the famous Seowon which remains up to now had been mainly built from the end of 16^th century to the beginning of 17^th century. Seowon was built on a quiet place far from the town for Students and Scholars to concentrate on their study. and it has beautiful surrounding scenery. Seowon has a place for study in the front and a place for sacrifice at the back regardless of configuration of ground. Gangdang is a building in the place for study in which teacher and students study. It is smilar place to Myongryundang of Hyanggyo. As a plan composition, there is a wide Daechong and two rooms at the both sides. Infront of Cangdang, there are Dongjae and Seojae on the right and the left side which are student' dormitory. This study argues that the Confucianist ideas and topography are the factors that determine the hierarchy Seowon. In light of this, A Study on Spatial Configuration of Education Area in Do-dong Sewon attempted to conduct an analysis by applying such backgrounds, and therefore studied the arrangement rules and construction methods for Seowons.

• Korean Journal of Heritage: History & Science
• /
• v.56 no.3
• /
• pp.158-171
• /
• 2023

Pottery filled with organic materials was excavated from the G-2 building site of Yongjangseong Fortress, Jingo, a relic of the Goryeo Dynasty. In this study, the characteristics of organic material were confirmed by a scientific analysis of organic material in pottery found at the palace in Yongjangseong, Jindo. In addition, it was intended to review the analysis method to identify the natural resin and to secure characteristic components(biomarkers) for each natural resin and use them as basic data in the future. The organic materials in the pottery were analyzed using attenuated total reflectance Fourier-transformed infrared spectroscopy(ATR-FTIR) and gas chromatography mass spectrometry(GC-MS). The infrared spectral characteristics were estimated to be natural resin, and biomarkers of organic materials were identified as sesquiterpene-based compounds(C₁₅H₂₄, MW 204) and derivatives. The lacquer(T.vemicifluum) is composed mainly of alkenes, alkanes, and catechol. Pine resin(P.densiflora), on the other hand, is primarily composed of diterpenoid(abietic acid, pimaric acid) and Whangchil(yellow lacquer) is identified to have sesquiterpenes(such as selinene, muurolene, calamenene) as its main components. So, the organic material in the pottery can be identified as Whangchil by comparing their compounds with modern resin materials from Dendropanax. morbifera that correspond with the results. Whangchil, which is exuded from the Dendropanax. morbifera, has been used as a natural coating materials since ancient times, and it has been confirmed that the characteristic components are well preserved even 700 years later. It can be assumed that the interior Whangchil was stored not for use as a coating, but rather for ritual purposes when the building was constructed, because the pottery was found near the cornerstone. Furthermore, based on simplified sample preparation using pyrolysis-gas chromatography mass spectrometry(Py-GC-MS), the thermal decomposition products were found to be similar to the characteristic components, suggesting that this method can be applied to the identification of natural resins used in historic artifacts.

• Journal of architectural history
• /
• v.20 no.4
• /
• pp.61-80
• /
• 2011

This study estimated the prototype of Yangjindang at the time of its foundation by putting together the literature and discovered data and historical research on family related to Sangju Yangjindang, and looked at its architectural characteristics. These are summarized as follows: First, Yangjindang is an office building which was completed in three years [1629] after its start of construction when Keomgan Jojeong was at the age of 72 [1626] in his latter days and it was used for performing ancestral rites for Jojeong's forefathers of the head family of Pungyang Jo by family origin. Yangjindang was founded as a base of utopia for putting ancestral rites & commemoration, harmoniousness of a tribe, and educational idea into practice together with Ojakdang. Such a movement can be judged to interpret and apply the circumstances of the times realistically and flexibly where they tried to pursue the promotion of Confucianism & studies of the proprieties as well as the consciousness of practice, and to bring a tribe into harmony after the war through the retirement of Toegye School. Second, it is located at a topographically ideal spot on the edge of the Jangcheon-a tributary of Nakdong with a good physiology and landscape and its location was also the lot for a house of Jojeong's ancestor, which was burned down by war. Behind such a location and planning of Yangjindang, it is presumed, though not certain that it was modelled after Naeap village at Andong- Jojeong's parents-in-low's home. Third, as for its foundation size, it's a head house as much as about more than 100-kan, and its structure is composed of Samyo, Bonche, and Yangjindang. In addition, arrangements of buildings and its composition system and renovation procedures followed Chu-tzu Garyoe. Composition of Samyo can be restored to Yangjindang, Jugo, Woesammun, and Samyo; however, there has been no case of existence in case of Jugo building composition & arrangement takes on an aspect of a compromise between Gamyojido and Sandangjido of Garoe, which seems to be the result from flexibly interpreting and applying the rituals and studies of the proprieties of Toegye School in keeping with locational topography and realistic circumstances while making it a principle for them to observe by Toegye School. There exists a difference between Bonche and its counterpart of the upper class housing at Sangju district in that Bonche[main building] is a squre-shaped 'Ttuljip' typical of Andong setting a family ancestral ritual as a main function. Fourth, there existed a lot of hardships in raising money to cover repairs in time of doing repairs to this structure after 180 years since its establishment. In case of the repair work on Bonche, the level of renovation was limited to the replacement of old materials for rafters, doorpost, roof members and railings with new materials, together with partial alterations in case of window system. It is estimated that Yangjindang was renovated in 1808, and afterwards it was renamed Okryujeong after being re-built at another site. Through the repairs, the floor was expanded for the clan's meeting, and angle rafters and roof members were mended as well. Especially, the plane and structure of Okryujeong which was re-built at another site are expected to give clues to its restoration due to the resemblance to original appearance of Yangjindang at the time of its renovation in 1808.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.35 no.4
• /
• pp.43-55
• /
• 2017

The purpose of this study is to investigate conservation and management methods of the Joseon Royal Tombs in the Middle District. Urbanization has damaged many of the original terrains as many buildings and facilities have entered the inner and outer area of Joseon Royal Tombs. Land purchase, relocation and demolition of the building are required for the recovery of the Royal Tombs area, and then it is necessary to recover the original terrain. In the case of land use and pathways, there were many land use which harmed the sacred atmosphere of the area, and many disconnection of the ritual circulation, they should be maintained to remind the sacred atmosphere of the royal tomb. The water system should be changed to natural type canal, and it is necessary to collect accurate information on the lost buildings and stoneworks through literature survey and excavation investigation, and then lead to the exposure or restoration of the ruins. Historical forests require periodic and ongoing monitoring and management, and it is necessary to establish a historical and cultural museum that can provide to visitors information about Joseon Royal Tombs. These works should be classified into short, medium and long-term projects with a long perspective to implement continuous and systematic projects.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.3
• /
• pp.258-277
• /
• 2020

The purpose of this paper is to examine the paintings and symbols of the Jeju Guandeokjeong murals, Treasure No. 322. Gwandeokjeong Pavilion in Jeju is one of the oldest buildings in Jeju and was built in 1448 during the reign of King Sejong (世宗) of the Joseon Dynasty to serve as a training ground for soldiers. Unlike Gwandeokjeong Pavilions in other regions, Jeju's Gwandeokjeong Pavilion has a long history and is of cultural value due to its beautiful architecture. In addition, it contains various murals which are a further source of attention. There are four murals on the front and back of the two Lintels on the left and right sides of the building. Their contents include of 『The Three Kingdoms (三國志)』 and and on the back. Towards the right, is depicted, with on the back. Based on a replica of the murals from 1976, the plan, style, and age of the Gwandeokjeong Pavilion murals have been studied, together with their meanings. The contents of the mural are broadly divided into five parts, which are identified by the tacit signatures atop the screen, which provide such details as the painting titles. The paintings on the left and right sides of the center appear to inspire the spirit of the military's commerce in order to boost soldiers' morale, protect the country, and protect the people in line with the purpose of Gwandeokjeong Pavilion. The following and figuratively depict guidelines for the behavior and mindset of officials. In particular, is a painting concerned with concepts of longevity and an auspicious (吉祥), which shows how court paintings became popular as folk paintings at that time. The paintings of tangerines and other specialties of Jeju Island, the ritual paintings of Jeokbyeokdaejeon, and the expressions of Mt. Halla (漢拏山) and Oreum (오름) indicate the existence of Jeju artists that belonged to the Jeju government office at that time. The five themes and styles of the murals also show that the murals of Gwandeokjeong Pavilion were produced in the late 19^th and early 20^th centuries.

• Korean Journal of Environment and Ecology
• /
• v.27 no.1
• /
• pp.85-98
• /
• 2013

In order to propose effective conservation management plan, this study verified ecological characteristics, humanities and Social characteristics. The research site is private property which is owned belonging to the Kim's of Gimhae that have long history. The study site is more than a thousand years old and was created for protecting from typhoon. There held the religious ritual what is called Dongsinje until 1960s. There have been protected and managed by the villagers. As the results of analysis, the area of windbreak are $12,392.69m^2$. The windbreak is dominated old years deciduous broad-leaved tree such as Zelkova serrata, Celtis sinensis, Aphananthe aspera. Around there were farmlands(52.1%), urbanized area(26.3%), forest area(16.6%). The vegetation communities of windbreak were classified by considering the dominant species and current status of forest. The forest types are following as; A. aspera community(I) which is using less pressure, Platycarya strobilacea-Carpinus coreana-Z. serrata community(II). Z. serrata community(III) which is using high pressure, Z. serrata-A. aspera community(IV), Z. serrata community(V) which is damaged under canopy trees. The windbreak was in good condition whereas, there were concerns the some wrong status was being undermined such as the wrong forest restoration projects in the past, the trails that is penetrating inside the forest, building up education facilities. Therefore, in order to restore the value of windbreak what is so called Suwol forest, we should improve the problems of forest ecosystem such as wrong management, forest fragmentation by facilities and decline in forest by lack of growing the next generation trees. In addition, we should remove excessive resting facilities and lead to passive use of forest. to improve the way of wrong management, moreover, we should close off he trails that is penetrating inside the forest for improving fragmentation. We should restore vegetation restoration and fostering the next generation trees for forest ecosystem. In order to restore unique of histo-cultural and ecological forest landscape, the next generation trees should be grown up that is the dominant species in Suwol forest. Moreover, as a results of comparing the between good vegetation communities and damaged vegetation communities, it is necessary to complementary planting for demeged vegetation communities, therefore there needs to 10.8 under canopy trees, 79.7 shrubs.

• Korean Journal of Heritage: History & Science
• /
• v.46 no.1
• /
• pp.318-345
• /
• 2013

This study was carried out with a focus on the factor on the periodical space organization of Daebodan (大報壇: the altar of great recompense) in Changdeok Palace, which is significant in terms of political history in the late Chosun Dynasty, and consider the factors in the formation of the structural system through historical records and drawings. Daebodan has the ideology of righteousness to the Ming Dynasty which the hierarchy of the Joseon Dynasty. who felt the crisis of the domination order, imposed as a solution after the Manchu war of 1636. In addition, Daebodan was built by complex factors that entailed the self-esteem of the 'Joseon Centralism Ideology (朝鮮中華)' and the desire of the sacrificial rituals for Heaven that were imminent to the kings of Joseon. Superficially, Daebodan has the spatial organization of the Sajik (社稷) Altar and the placement of an annex building, but had the applied placement due to limited topography and access to the backyard. Furthermore, the lateral structure of Daebodan multiply accepted various factors of the nine step's stairs, the hight of five cheok (尺), the circumstance of two floors that were showed in the altar and platform with small fences and an imperial order including the internal form of Hwangjangbang (黃帳房). Moreover, the name of the alter came from 'the Jiaote Sheng Book of Rites(禮記 郊特牲)' representing 'the suburban sacrifice ritual for Heaven (郊天)', and it was built by not only combining the system of the Sajik Altar in the Joseon Dynasty and China but also avoiding 'excessive etiquette (僭禮).' The point is a remarkable feature shown by the structural system of Daebodan. Thus, it is considered that the 'Notion of Confucian-Cultural Succession (中華繼承意識)' and the desire of the sacrificial rituals for Heaven were expressed by the structure and form of altar. This study examined the process of the creation, expansion, decline and disposal of Daebodan in a chronological order, and found that the ruling ideology of the governing elite by the political and cultural background of the era at each transitional point was reflected in the spatial formation of the altar. On the other hand, as a result of performing a field survey to find the location in accordance with Daebodan in drawing materials, there remains items such as worked stones from Daebodan, precast pavers and fragments of proof tile discovered in the surrounding of tora vine (Actinidia arguta) which is a natural monument of Changdeok Palace. As such, verification through future excavation and investigation is required.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.4
• /
• pp.216-233
• /
• 2020

This study set out to review tomb culture in the Gyeongju region during the Bronze Age, and also examine the patterns of dolmens during their end phase. For these purposes, the study analyzed 18 tomb relics from the Bronze Age and nine from the early Iron Age. Gyeongju belongs to the Geomdan-ri cultural zone. Approximately 120 tombs from the Bronze Age have been excavated in the Gyeongju region. There are fewer tombs than dwellings in the region, which is a general characteristic of the Geomdan-ri cultural zone. Although the number of tombs is small, the detailed structure of the dead body is varied. During the Bronze Age, tombs in the Gyeongju region were characterized by more prolific construction of pit tombs, dolmens with boundaries, and stacked stone altars than were the cases in other areas. There is a great possibility that the pit tombs in the Gyeongju region were influenced by their counterparts in the northeastern parts of North Korea, given the spindle whorl artifacts buried at the Dongsan-ri sites. Dolmens with boundaries and stacked stone altars are usually distributed in the Songguk-ri cultural zone, and it is peculiar that instances of these are found in large numbers in the Gyeongju region as part of the Geomdanri cultural zone. Even in the early Iron Age, the building of dolmens with boundaries and stacked stone altars continued in the Gyeongju region under the influence of the Bronze Age. A new group of people moved into the area, and they crafted ring-rimmed pottery and built wooden coffin tombs. In the early Iron Age, new rituals performed in high places also appeared, and were likely to provide venues for memorial services for heavenly gods in town-center areas. The Hwacheon-ri Mt. 251-1 relic and the Jukdong-ri relic are ruins that exhibit the aspect of rituals performed in high places well. In these rituals performed in high places, a stacked stone altar was built with the same form as the dolmens with boundaries, and a similar rock to the cover stone of a dolmen was used. People continued to build and use dolmens with boundaries and stacked stone altars while sustaining the Bronze Age traditions, even into the early Iron Age, because the authority of dolmens was maintained. Some dolmens with boundaries and stacked stone altars, known as being Bronze Age in origin, would have continued to be used in ritual practices until the early Iron Age. Entering the latter half of the second century B.C., wooden coffin tombs began to propagate. This was the time when the southern provinces, including the Gyeongju region, were included in the East Asian network, with the spread of ironware culture and the arrival of artifacts from central China. Around this time, dolmen culture faded into history with a new era beginning in its place.

• Korean Journal of Heritage: History & Science
• /
• v.55 no.4
• /
• pp.56-70
• /
• 2022

Tombs No. 39 and No. 63 in Gyo-dong, Changnyeong, are unique in the Changnyeong area in that they do not have additional burials because they are hoenggu-style tombs with an entrance on the north side. This study tried to understand the nature and meaning of the two separate stone walls at the entrance of the tomb along with the burial process of the tomb. These two stone walls mark small tombs built independently within a large tomb, with stone wall No. 39 stone wall No. 3 (No.39-3) and No. 63 stone wall No. 3 (No. 63-3). Both units are located in the middle of the northern wall of the burial body part and share one wall with the burial body part wall stone. All animal fluids inside the stone wall were identified. In particular, it was estimated that at least three dogs were buried as a result of identification of animal fluids No. 63-3. Above all, these animals have their heads facing outward with their backs to the main occupants, and do not overlap in a limited space and are placed side by side. Changnyeong Gyo-dong No. 39-3 and 63-3 were created in the process of building the burial body, and although they are independent relics, they form a subordinate relationship in that they were built along the main burial within one tomb. In addition, it is coercive in that it is placed in an orderly manner according to a certain direction in a state that has not been dismantled after killing an animal. Therefore, It is understood to be the SHUNJANG of dogs. Studies on animal fluids excavated from tombs in the Three Kingdoms period are interpreted as animal stewardship, sacrificial collection, and animal sacrifice depending on their location, and this is known as a series of animal sacrifice rites, namely, animal stewardship and sacrifice. This recognition is based on material objectification of animals, such as food or sacrifices. However, Changnyeong Gyo-dong No. 39-3 and 63-3 are different in that they recognize animals as spiritual beings in the process of funeral rites and are closely related to the ideology that there is life after death. In addition, analysis of the location and directionality of the remains is also required from multiple angles. These two SHUNJANG correspond to the entrance to the tomb, and the location is the most open space at the entrance. The appearance of a dog looking outward, etc., can also be interpreted as the meaning of protecting the tombs and byeoksa. This appearance can be compared with the dog depicted in a mural in a Goguryeo tomb that reflects the ancient world's thought and stone figures excavated from the tomb of King Muryeong of Baekje, and it is also consistent with the meaning of the JINMYOSU protecting the ancient tombs. This suggests that a multifaceted study on animal fluid burial remains is needed in the future.