• Journal of the Korean Institute of Rural Architecture
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• v.11 no.2
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• pp.45-52
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• 2009

In our traditional living lives, our ancestors have been succeeded in and developed the shortage-replenishing materials to balance with the nature and supplement the condition of geography by the measures, called the BiBo, in order to be harmonized with the nature. This study is purposed to find the meaning and quality of the BiBo materials distributed throughout the agriculture village in Yeoungdong area, Gangwon province in terms of scenery perspectives. It is found that there are 56 village forests, 18 BiBo symbolic properties and 2 BiBo ponds in Yeoungdong area, Gangwon province. Among these, village forests are largely consisting of pine trees and most of them are functioned for water-entrance defender. Including these village forests, the BiBo symbolic properties are important historic and cultural resources in this area and expected to be used as the income-source of the farm village.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.61-72
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• 2014

Throughout analyzing and construing the words, contexts, and expressive languages used for depicting the pine tree in the novel "Honbul" written by Choi, Myung-Hee the symbolism of the pine and folksy languages used for scenery can be condensed as written below: First, it is explicit that the scenery-words for illustrating the pine tree in "Honbul" are emerged through diverse means methods and expressions. Namely, the reference forms of the pine tree and the expressive means of utilizing words portrays the use of the pine are various and subdivided. Second, the scenery-words found in vocabularies and the contexts of "Honbul" imply various symbolic representation. They not only perform to describe inherent image and symbolism of the pine, but they work for reifying the image of "Honbul" in the narrative structure in "Honbul" as being intrinsic scenery-word. Third, the scenery-words used for expressing aesthetics emerge as synesthetic expressions through the linear beauty and the texture of the pine as well as through five-senses. Forth, on the basis of the inherent symbolism and the image of the pine, the landscape of the background described in "Honbul" deems as a symbolic backdrop. As with then narrative structure of the novel, the pine tree performs as a mediation of the heaven and the earth, god and man, as well as the sacred and the secular. Fifth, scenery-words used for depicting the pine tree are a symbol that represents the spirit and emotion of the character in the novel. Moreover, it is a tool for pursuing the personification of the nature, the deification of the object, and the cosmos of the space. It is also utilized as a device that definitize the ideational image applied to express the landscape of the background of the novel. As mentioned above, the expressions, vocabularies and textures about pine tree represented from "Honbul" are expected to be the beginning of understanding the landscape-images and landscape-languages of pine in not only the setting for this novels, Namwon but also the entire districts of Korea.

• Korean Institute of Interior Design Journal
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• no.29
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• pp.51-57
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• 2001

This study examines the space composition and character of 16th Renaissance Theater base on the theory of typology and interpreter in the european traditional classic theater. Baroque theater and early modern theater is considered as a symbolic representation of the renaissance theater's organization. In the historical theory, theater Teatro Olimpico and Teatro Farnese was a common tool and best systeme in reflecting renaissance type and perspective system. This role of type as life cycle and new style of theater permanent design has get its value with the population increase. This study attempts to revaluate the need of space typology in modern society through a critical review of theater and its use as a visual space. Content analysis was used to discuss the topics of this study including the historical background of the theater, the relationship between amphitheater and modern theater design, and the role of scenery, auditorium and its impact on Proscenium scenery. The scope of the study is limited to the comparison of 16th european theater and contemporary theater space use program from the space critic and sociologist. Today the concept of theatrical space is altered with the typology of classic and interpreter space. This study provides insights for the future implications of theatrical space in developing space for its a new definition as cultural representation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.2
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• pp.77-94
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• 2020

Gugok poems were an important material for studying the Gugok landscape garden(九曲園林). the landscape feature(景物)that emerges from poetry is an important material that expresses the sense of placefulness and garden consciousness(園林意識). However, many studies are passive about plant materials that can explore the perception of nature or the aesthetic embodiment process. Therefore, this study seeks to discover various symbolic meanings and reveal the context of plants that have appeared in Gugok poems in order to expand the research material of the Gugok culture. To carry out the purpose of the study, I collected a total of 25 related poems from 18 Gugoks and found a total of 20 species of trees. I used 'R-program' to derive the meaning of trees and examined the meaning of trees by intertextuality. According to the study, the 20 species of trees contained symbolic meanings of world of Taoist hermit, pursuit of study, constancy, true pleasure, dignity, honest poverty, reign of peace, nostalgia. Many species focused on the symbolism of the 'world of Taoist hermit' and then on the 'dignity' was the most frequent. A number of species, except for the peach, zelkova and oak, had multiple meanings. Among them, pine trees and lotus had a wide range of symbolic meanings and different meanings depending on the characteristics of the surrounding landscape. While the Gugok culture generally targets natural scenery, Yongsan, Toegye, Deoksan, and Jusan showed the characteristics of strengthening or reproducing symbolic meanings through artificial plating and gardening. In order to overcome the limitations of the peach tree, which symbolizes 'Mureungdowon(武陵桃園)', Gugok poems used maple trees and reeds as alternative species. In accordance with the above context, the trees appearing in the Gugok poems expressed their symbolic meaning differently according to the landscape features, acts and purposes of the Gugoks, rather than sticking to the traditional meaning.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.90-104
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• 2011

This study identified the scenic characteristics in Gugok and symbolism reflected in titles of the scenery of the season in Gugok from a perspective of Sundoism concentrated on Galeun Gugok in Goisan which is influenced most greatly by Sundoism hermit ideas in Korea, along with Seonyudong-Gugok. In addition, it suggested a measure for arrangement and narrative Storyboard of Galeun Gugok structure corresponding with promotion and propagation of Gugok cultural scenes and educational goals. According to analysis and interpretation of the various Gugoks forming Galeun Gugok in terms of their titles, names engraved in surrounding elements and the coherent symbolic meanings of its scenery and place through comparison with secenery of near Seonyudong-Gugok, the result shows that Galeun Gugok comprises wishes for eternal life in the forms of Taoist hermit-related scenery of the season within the range of stream and old stories based on environmental affordance. In figurative way, it ultimately presents the Wonyung(圓融) idea which seeks a harmonious combination of God and humankind. In particular, consciousness of longevity without problems is deeply inherent in the background of eternalness of plants, divinity of animals and natural homeostasis. Also, 9 Gok Seongukam set up at visual terminal reflect noticeably that a game Go is the amusement of the immortals, which describe 9 ranks of GO figuratively. Galeun Gugok is formed in a unity structure, which is hermit-oriented Sundoism and motif, such as longevity and immortality, divinity and enjoyment of Sundoism hermit rather than used as a method to achieve taste for the arts or ethics. Given the fact, it presents eternal longevity and atmosphere of seclusion in very strong way. Development of spatial Storyboard structure based on this is interpreted as 'Entering the world of hermits(Introduction)'-'Looking the world(Development)'-'Living with hermits(Turn)'-'Becoming hermit(Conclusion).' Finally, the scenery image of Galeun Gugok presented in surface structure is based on beauty of the immortal land scenery as well as beauty of pre-achieved space in Gugokdongcheon and arranged the vertical narrative structure as divine space of 9 ranks of GO. Taking those into account, scenery story board of Galeun Gugok was suggested in accordance with a theme of 6 cuts; Gnagsun(降仙)-Sungyeong(仙境)- Sunyak(仙藥)-Sunhak(仙鶴)-Sunyu(仙遊)-Eunsun(隱仙). It is obvious that hermit which live an eternal life as a representative of Sundoism, should be the main motif of scenery planning in a filed of modem landscaping. Therefore, the most valuable component in designing Korean landscape must be the homeostasis of surrounding landscape which supports the characteristics of invariability and divinity of nature.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.28-37
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• 2011

In this study, the series-poem, Bihaedangsasippalyoung(48 poems for beautiful scene of Bihaedang), written by scholars of Jiphyonjeon for Bihaedang garden of Anpyung-Daegun(Prince Anpyung, 1416-1453), was analyzed focusing on scenery lexeme to interpret the meaning of scenery and gardening culture of Sadaebu(noblemen) during the first term of Chosun Dynasty. The study result is as followings. First, the subtitle of Sasippalyoung(48 poems) written by Anpyung-Daegun while he grew Bihaedang garden on the foot of Inwang Mountain showed repetitive nomativity comparing joining of yin and yang, such as life and form of animal and plan, time and space, meaning and symbolism, etc. Among scenery lexemes, 38 are represented plant and flowers, and 8 are represented gardening ornaments and animals. Second, the names of gardens were expressed as Wonrim, Jongje, Imchon(Trees and Ponds), or Hwawon(Flower garden), or also presented as Gongjeong(Empty garden), Manwon(Full garden), Jungjeong(Middle garden), Huwon(Backyard), Wonrak(Inner court), or Byulwon(Seperated garden) depending on density and location. In addition, there were pavilions and ponds, stepping stones and stairs, a pergola, a flat bench, flowerpots, an artificial hill, oddly shaped stones, wells, aviary, flower beds, or hedges. A gardener was called Sahwa(flower keeper), planting and gardening of garden trees were called Jaebae(cultivation), a pond island was called Boogoo(floating hill), and miniature landscapes were called Chukjee(reduced land). Third, willows were planted on the outdoor yard, and plum trees were planted in front of the library, which led to bamboo woods road. Peony, camellia, tree peony and crepe myrtle were planted on the inner court with mossy rocks, small artificial hills, glass rocks, flower pots. There were rectangular ponds, while breeding deer, dove, rooster, and cranes. Fourth, landscape elements were enjoyed as metaphysical symbolic landscape by anthropomorphism, such as (1) gentlemen and loyalty, (2) wealth and prosperity, (3) Taoist hermit and poetical life, (4) reclusion and seclusion, (5) filial piety, virtue, introspection, etc. In other words, the garden presented a variety of gardening culture appreciating meaningful landscape, such as investigation of things, reclusion and seclusion, and building orientation of a fairyland yearning eternal youth and Mureungdowon(Taoist Arcadia) by making a garden blending beautiful flowers and trees, with precious birds and animals. Fifth, there were many landscape appreciation schemes, such as Angkyung(looking-up), Bukyung(looking-down), Jeokyung(looking-under), Chakyung(bringing outer space into inside), Yookyung(flower viewing), Yojeong(walking around the garden enjoying flowers), Hwasaekhyangbyuk(flower gardening), and Garden appreciation enjoying landscape through time and seasons with different inspirations.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.1
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• pp.90-102
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• 2008

This paper has aimed to determine how the Suwon Palkyong(水原八景: eight scenic wonders) were formed and the implicature of landscape, such as implicit intention and symbolic significance. For this, the significance and symbolic meaning of the Suwon Palkyong from the time of the 'Hwaseong Chunchu Palgyeong(華城春 秋入景)' have been investigated in order to determine the political and social arguments in Suwon Palkyong that surrounded the formation process and meaning. The 'Hwaseong Chunchu Palkyong' contains a variety of significant elements and factors of Pungmul(Korean drum & dance) as well as formative elements such as a castle. Plantings for beautiful scenery and water use for flood control have also been major elements in the development of Hwaseong. Therefore, it seems that the 'Hwaseong Chunchu Palkyong' is a catchphrase for the future image of the urban landscape. Most Suwon Palkyong sites such as Paldalsan, Namje, Yungneung, Manseokgeo, Chukmanje, Hwahongmun, and Yongji(a pond in Banghwa Suryujeong) are related to the 'Hwaseong Chunchu Palkyong'. 'Gwanggyo Jeokseol(光敎積雪: the landmark mountain, Mt. Gwanggyo with snow)' and 'Paldal Cheongnam(八達晴嵐: Mt. Paldal with shimmering air)' have also been added to Suwon Palkyong. Suwon Palkyong is either directly or indirectly related with water including the origin of Suwoncheon(水原川), an artificial reservoir for flood control and irrigation and Bibopungsu in Yungneung(隆陵), as well as the source of water for rituals after the death of King Jeongjo(正祖大王). Based on Suwon Palkyong, therefore, it can be said that water is a decisive medium in connecting old Suwon with Hwaseong New Town and essential element in the natural landscape. In conclusion, while Hwaseong is a 'Designed Landscape' that was created with a specific intention during the reign of King Jeongjo, the 'Hwaseong Chunchu Palkyong is a 'Desired Landscape' that envisioned a future landscape while Suwon Palkyong is an 'Evolved Landscape' related to the business affairs of the citizens. To completely restore Hwaseong, whose value and importance have been recognized internationally, therefore, the fundamental restoration of a cultural landscape as well as the restoration of the original form of the Hwaseong landscape including Suwon Palkyong is essential.

• Korean Institute of Interior Design Journal
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• no.25
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• pp.111-118
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• 2000

This study examines the space composition and character of Elizabethan Theater base on the theory of drama and Shakespeares play in the english traditional theater. Contemporary multi purpose theater and public space is considered as a symbolic representation of the Elizabethan theaters organization and renaissance culture. In the historical theory, the Shakespeares theater was a common tool and best systeme in reflecting peoples lives. This role of theater as mass culture and new style of theater permanent design has get its value with the population increase and the urban centralization of the city and urban common sense. This study attempts to reevaluate the need of public space in modern society through a critical review of theater and its use as a open space design. Content analysis was used to discuss the topics of this study including the historical background of the theater, the relationship between Greek culture and modern design, and the role of scenery, auditorium and its impact on urban environment. The scope of the study is limited to the comparison of Elizabethan theater and space use program from the space critic and sociologist. Today the concept of theatrical space is altered with the advent of non-objects and multi media space. This study provides insights for the future implications of theatrical space in developing public space for its a new definition as cultural representation.

• Korean Institute of Interior Design Journal
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• no.26
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• pp.35-41
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• 2001

This study examines the space composition and character of Baroque Theater base on the theory of drama and play in the european traditional theater. Contemporary multi purpose theater and public space is considered as a symbolic representation of the baroque theater's organization. In the historical theory, baroque theater was a common tool and best systeme in reflecting people's lives. The role of theater as mass culture and new style of theater permanent design had get its value with the population increase and the urban centralization of the city and urban common sense. This study attempts to reevaluate the need of public space in modern society through a critical review of theater and its use as a open space design. Content analysis was used to discuss the topics of this study including the historical background of the theater, the relationship between renaissance culture and modern theater design, and the role of scenery, auditorium and its impact on urban environment. The scope of the study is limited to the comparison of baroque theater and space use program from the space critic and sociologist. Today the concept of theatrical space is altered with the advent of non-objects and multi media space. This study provides insights for the future implications of theatrical space in developing public space for its a new definition as cultural representation.

• Journal of the Korean Society of Clothing and Textiles
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• v.5 no.1
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• pp.31-40
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• 1981

It is of great significance to perform a ceremony with the utmost honor in every society and the fact is that ancient Koreans executed sacrificial rites to natural scenery with primitive reilgious things from the beginning of Korean history. Minute records on the various ceremonies to the Koryeo Dynasty are found in Koryeodogyeong and it might be said that there were no standing rules and the many ceremonies were resorted to an expedient, because in the Yi Dynasty the first codified ceremonial lawbook, Kukjooryeeui was formalized and after then all the ceremonies and formalities were carried out by the referential rules of the above-mentioned Kukjooryeeui. After the imperial enthronement of Kojong, all the ceremonial goods and flags symbolizing the heaven and auspicious animals-authority and fortune-were made by Daemyeongjibyei, which are found at Changdeokgung now. There are no remarkable differences in the Yi Dynasty between the records at the beginning and the remaines at the last stage, which shows once-fixed standing rules were kept faithfully to the end. The main patterns used on flags were of imaginary animals such as dragon, indicating the wish that countless authority and fortune should be realized. This is the former part of the study on the ceremonial flags in the Yi Dynasty and I hope the detailed idea and symbolic meaning concerning the flags will be discussed later.