• 건축역사연구
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• 제29권3호
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• pp.67-78
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• 2020

This study examines the transitional situation that can be seen from the palace operation in early Joseon Dynasty. The first decades of Joseon after the nation was founded differ from the Joseon Dynasty as a whole, but rather similar with the Goryeo Dynasty. By examining "The History of Goryeo(高麗史)," it showed that palace operation during the Goryeo Dynasy was marked by the fact that a separate palace was built and resided in despite the existence of the Bongweol(本闕, main palace) as the central palace. The separation of the parent's generation and the children's generation was shown through the establishment of one's own palace. Such trait of Goryeo affected palace construction directly after the founding of Joseon. This can be shown from the characteristic of palace operation by generation. The construction of the Changdeokgung Palace(昌德宮) of King Taejong, as his own palace, is an example. Afterwards, the palace system of Joseon was established, and the space of the king and the crown prince was merged through ritual reform during the reign of King Sejong. However, the space for the parents of the king were considered separate, and this influence continued to the reign of King Seongjong. The construction of Changgyeonggung Palace(昌慶宮) during the reign of King Seongjong is an event where the king proclaimed the separation with his mother and grandmother.

• 건축역사연구
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• 제21권5호
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• pp.7-18
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• 2012

On behalf of the royal women, SangGung(尙宮:The head of female servants in the palace) and NaIns(內人: Female servants caring for royal families in the palace) were dispatched in order to attend a funeral at the royal tomb. The NaInGaGa(內人假家) is the temporary building for SangGung and NaIns in the royal tomb. It is comprised of lodgings for them and also workrooms and warehouses to prepare ritual offering for the dead King or Queen. In the early Joseon dynasty, the NaInGaGa was utilized until a funeral at the royal tomb. Since 1674, NaInGaGa for the 3 years-period lamentation was started constructing separately. At these processes, the plan and placement of NaInGaGa was changed. This study based on the SanReungDoGam-EuiGwae (山陵都監-儀軌: The report on constructing royal tomb). The SanReungDoGam-EuiGwae written since 1800 have illustration about NaInGaGa. The illustration and explanation about NaInGaGa become a important clue that make suppose detailed space of NaInGaGa.

• 건축역사연구
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• 제30권6호
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• pp.23-32
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• 2021

This study was described with a focus on the maintenance and management of Local Confucian School(Hyanggyo) architecture, centering around cases investigated through official documents written in the 1910s. In 1910, by the Japanese imperial rule, the regulations on Local Confucian School(Hyanggyo) property were enacted, and the income was paid solely to elementary school education expenses and ancestral rites. Through this process, many Local Confucian School(Hyanggyo) buildings were destroyed while only the space for ritual sacrifices remained by the Japanese colonial rule. In particular, as the land, which was the basis of Local Confucian School's property, was sold for various reasons, the finances gradually deteriorated. In addition, as the architectural acts that Local Confucian School preserves itself are restricted, it loses its original character. This study was of great significance that identified the intention to dispose of Local Confucian School(Hyanggyo) property by Japanese imperialism in the 1910s and clarified the purpose of its disposal.

• 건축역사연구
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• 제24권6호
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• pp.67-82
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• 2015

With regard to Gung-jung Yeon-hyang(宮中宴享; court banquet), the frequency of banquets that were held at one time beginning Mu-ja J in-jak(戊子進爵; a royal banquet held in 1828) in 1828 (the 28th year of King Sunjo (純祖)'s reign). In proportion to this frequency, there was an increase in the need and importance of Suk-seol-so(熟設所; a kitchen built in temporarily house for court banquet) and Jung-bae-seol-cheong(中排設廳; a temporary place to put offerings) as a space to assist court banquets. Although Suk-seol-so was a temporary but large-scale facility, it was frequently used for long periods. This facility was flexibly established using the variability of Dong-gung(東宮; Palace for Crown Prince) and enhanced the efficiency of censorship and security in conjunction with palace gates and Suk-wi-cheo(宿衛處; guard station, guard room). In addition, it was reused according to the period when the nation and royal family gave finances or banquets. Jung-bae-seol-cheong was established in the place connected to the central space of court banquets and worked as buffer space to resolve the tension on the day of the event. The location where Jung-bae-seol-cheong was established enabled us to confirm the applicability of Bok-do(複道; corridor) connected to Chimjeon(寢殿; royal residence) when holding court banquets. In short, Suk-seol-so and Jung-bae-seol-cheong were auxiliary spaces, but were considered importantly in the palace operation when holding court banquets.

• 한국의상디자인학회지
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• 제7권2호
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• pp.159-170
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• 2005

In this paper we examine the patterns of the subcultural fashion styles in the 20th century in terms of various subcultures in the period. First, we define the concept of the subcultural fashion styles and in turn, examine the subcultural fashion styles from 1950s to 1990s while focusing on the way each generation resisted against the mainstream through its styles. The subcultural fashion styles examined and analyzed in this study are mainly British and American styles. some of European and Western Indian styles are also included. In this paper, a subcultural fashion style is understood as a way of deviate or resistant expression within a society. It differentiates itself from the main style by deliberately and publicly asserting its own identity. And as a result, it is realized in a form of a fashion with its repressed subconsciousness, with resistance to the alienation from the society, and with deviation from the normative ethics and the morality of a society. In conclusion, we classify the subcultural fashion styles into two patterns based on their form of resistance which tries to distance itself from the ritual code of the day: the dressing of the escape from time and the dressing of the escape from space. The first pattern is characterized by nostalgia or futurism, and includes psychedelic, rastafarian, raver, techno style. The second Pattern includes surfer, folky, hippy, new age traveller, cyberpunk style. Especially, an emphasis is given on ethnicity, naturalism, or a closed space within a city in dressing of the escape from space.

• 건축역사연구
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• 제25권4호
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• pp.31-44
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• 2016

Geum'yeok-dang house in Andong was originally constructed in 1558. The original floor plan of the upper base featured a 90-degree tilted '日' shape, and had inner court(內庭) on each side of 'Jungdang(中堂, center hall)' building that was placed on the south-north axis. When designing the building, the Neo-Confucian client of Geum'yeok-dang applied his understanding of how Ga'rye("家禮") defined the structure of ritual space. Consequently, 'Daecheong(大廳)', the place where guests were greeted and ancestral rites and coming of age ceremonies for male were held, was built in a protruding fashion. 'Jungdang'[otherwise known as 'Jeongchim(正寢)'], where coming of age ceremonies for females were held, the master of the house faced death, and memorials for close ancestors were held, was placed at the center of the residence on the south-north axis. The Geum'yeok-dang today was greatly renovated in the early and mid 18th century, due to the spread of 'Ondol' heating system. As the Ondol heating system became popular, the pre-existing drawbacks and the inconvenience of the house stood out clearly. As a result, the house was renovated into today's structure consisting of '口' shape 'Anchae' and 'Daecheongchae' in separate building.

• 건축역사연구
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• 제25권4호
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• pp.19-29
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• 2016

This study is based on the 15th century's architecture Mohwagwan and Taepyeonggwan and the architects behind it. The results were as follows: First, inline with Ming dynasty's protocol, the King of Joseon marched with honor guard in front of his people. Therefore, the Joseon dynasty needed to match space was implemented and result in Mohwagwan and Taepyeonggwan. Second, King Taejong founded Mohwaru to share the role with Taepyeonggwan. He appropriately utilized Mohwaru as a place in manners before people enter the Seoul city wall. And He organized this architecture on the level of the palace. Third, Pak Jacheong was overseer the whole constructive process, from the selection of site, landscaping, construction, maintenance to civil engineering of Mohwaru. There are many difficulties, but he completed through the construction work owing to the protection of King Taejong. Forth, Hong Li worked with Pak Jacheong to build Taepyeonggwan and Mohwagwan from Taejong to Sejong. Supervisors in King Sejong times were required not only private capability but also understanding the Confucianism ritual. Hong Li was faithfully performed the role. Fifth, Sejong was recognized only an excellent ruler but he was also a great coordinator with a professional knowledge about architecture. These Sejong's action fully can be seen as an architect.

• 건축역사연구
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• 제16권4호
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• pp.131-148
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• 2007

This study aims at searching the Church Building Type and Design Sources of a German church architect who had designed many churches and other buildings in Korea. P. Alwin Schmid(1904-1978) had designed 188 Catholic buildings in Korea for 20 years from 1958 to 1978. In his works there are many excellent Catholic ritual buildings. It was caused by his conviction on the theology and the principles of Church Architecture. And His remarkable achievement is affected by the works of Dominikus Bom(1880-1955) and Rudolf Schwarz(1897-1961). Alwin's 5 plan type is relevant to Schwarz' iconographic model, and their approach to 'light' is much the same. But the Character of inner space is the middle of Dominikus Bom and Rudolf Schwarz. His works rotted in the Liturgical Movement had been developed in the line of connection with 20th German church architecture. The works of Dominikus Bom and Rudolf Schwarz played the role of the teacher of Alwin Schwarz.

• 아동학회지
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• 제35권1호
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• pp.17-41
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• 2014

This study explored the sandplay therapy case of a 5th grade boy who was living in a small income fatherless family from the viewpoints of both sandplay theory and related literatures. The goal of the therapy was to lessen his difficulties under the free and protected space of sandplay therapy. This study comprised 59 sessions of sandplay therapy. The subject exhibited his situations in the initial parts of therapy(1~5, the preparation for war against enemies) by putting miniatures related to Egypt and by placing Indians who were keeping the house from enemies. In the intermediate sessions(6~47, holding a ceremony), he repeated burning rituals, played finding treasures, and exhibited both struggle and construction. In the final parts(48~59, integration), he showed integration by expressing the adaptation to the collective. This study indicated the effectiveness of sandplay therapy, because his maladjustments in both school and home were reduced.

• 한국주거학회논문집
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• 제25권6호
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• pp.57-66
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• 2014

With regard to the pavilion buildings of Imcheonggak Gunjajeong and Donglakdang Gyejeong that are located within residential areas, this study focused on the construction background, the building owner's circumstances and the location environment of these buildings, and attempted to derive the architectural characteristics presented by these two pavilion buildings and, through this, to grasp the architect's intention of plan. The results of this study are as follows. With regard to Gunjajeong, it could be confirmed that, first, it is located in a propitious site and took the composition that follows the family ritual standards for the family rituals of the scholar-gentry class and opens to visitor access, and second, the floor height of the site and interior space was designed so that Munpilbong on the south and the Sarangchae on the west, and the Sadang on the east can be connected visually, and third, the authority and dignity of the head family were built through the symmetric 丁-shaped plane figure, the wide partition module, the form-centered building, and the hierarchical composition of the roof. On the other hand, with regard to Gyejeong, it could be confirmed that, first, it is located along the stream of Jagye valley that has no mountains in the front and in the back and took the composition that put the name symbolizing Taoist thoughts on the surrounding natural environment and was closed to visitor access but opens to nature, and second, with Jagye and Jagye surroundings as the main landscape, it built the concept of intended landscape that symbolizes the Taoist thoughts by giving names not only simply to the visible objects but also to surrounding rocks, and third, the asymmetric ㄱ-shaped plane composed a yard-centered space rather than emphasizing the shape, and connected the part of the plane with Jagye so as to be embodied as a personal inner self-perfecting place that closely communicates only with nature away from the mundane world.