• Korean Institute of Interior Design Journal
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• v.22 no.6
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• pp.140-150
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• 2013

The weaving of Mosi(fine ramie) in the Hansan region was inscribed on the representative list of the UNESCO intangible cultural heritage in 2011. Unlike other fabric, as the Mosi is very sensitive towards humidity it needs different conditions for its workspace. The Hansan region is near the sea with many mountains around where it is easy for the Mosi to grow and is an appropriate place to weave Mosi. Recently the manpower for weaving of Mosi in the Hansan area is decreasing with the decrease of workspace drastically. After the investigation of workspace for the weaving of Mosi in the Hansan area, most of the places were done in individual houses and it could be classified in 1. Mosi storeroom, 2. Shed(Gwang che), 3. Dugout hut, 4. Under the toenmaru The depth of the dugout hut and under the toenmaru is around 80~60cm which is similar with the depth of the prehistoric dugout hut houses. The towns for weaving of Hansan Mosi are formed mostly in the Seochungun district, but the Hoamri Hansan-myeon and Gayangri Masan-myeon has the most traditional workspaces and they are still forming and maintaining the traditional town composition. However the numbers are too small and maintaining the traditional town is getting more difficult, so a plan for the maintenance should be made to continue to keep it as UNESCO intangible cultural heritage.

• Korean Institute of Interior Design Journal
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• v.17 no.4
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• pp.3-10
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• 2008

In the Western and Oriental architecture, corridor and stairs have not been important from the whole architectural composition. The purpose of this study is to analyze their elements from theoretical viewpoint of modern architecture. The subject of analysis are Yangjindang and Daesanru of the Mid-Chosun Dynasty in Sangju. The conclusions are the followings : First, the moving line in the Western and Oriental architecture has the linear axis, and in general moving axis is straighten in Hanok architecture. But unlike common traditional architecture, the two buildings are right-angled in the moving axies. Second, Toenmaru in Yangjindang is the element of visual experience in the whole architectural space as promenade architecture called by Le Corbusier. On the other hand, Toenmaru in Daesanru plays a role the space of thinking in extending a visual field to the nature than its pure function. Third, the stairs of Yangjindang is diagonal shape with a role of entrance, but that of Daesanru was concealed in the wall as interior step. Yangjindang has two different stairs. One is broad and shallow stairs with ceremonial or public expression, and the other is narrow and steep stairs with unstable or private expression. This paper intends to show the latent architectural possibility of our traditional architecture.

• Journal of The Korean Digital Architecture Interior Association
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• v.13 no.1
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• pp.23-31
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• 2013

This paper presents computer graphics applying the traditional Korean house(Hanok) style interior to unit-care space of Welfare Facility and proposes the possibility as interior design and construction materials. In this paper, the proposed computer graphic-based model is a single-story building that provides convenient traffic between rooms. Computer graphic-based model is presented by Auto CAD, 3D program (Sketch-UP v.8), rendering program (Podium v.2) based on the traditional Korean house and related work of unit-care welfare facility. Computer graphic-based model that combined unit-care and the traditional Korean house has the following characteristics. In each room of living space, wallpaper and flooring Korean paper(Hnaji) is considered and windows, door, furniture of traditional pattern were placed. The living room(Daechung) that is representative of the traditional Korean house and the corridor (toenmaru) are the elements to save the image of the traditional Korean house as much as possible. Especially, the corridor (toenmaru) is placed to conveniently use in nursing-care facility and home-care support facility. A public space is placed around the inside court (An-madang), while the living space (unit-care) has a sense of independence by separation. Bathroom and kitchen have a modern design for functionality than aesthetic elements.

• Journal of the Korean housing association
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• v.23 no.1
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• pp.79-88
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• 2012

The purpose of this study is to determine the personalizing characteristics of detached housing that reflect the housing needs according to the residents' participation in the back-to-countryside community village. For this study, 15 households of Jagun-maul at Namwon in Jeonbuk provided responses to the semi-structured questionnaire on housing consciousness, housing needs, and views on lifestyle. In addition, 15 plans were analyzed about the shape of the plan, the composition of LDK, the type of access, and the type of special space. The results were as follows. 1) The number of households under the elementary education stage was larger than the number of households above the middle education stage. Most of the households revealed the housing consciousness of 'house as resting place'. Households under the elementary education stage showed a housing consciousness for family-oriented life and households above the middle education stage showed a housing consciousness to interact with neighbors. 2) Households under the elementary education stage preferred LK style while households above the middle education stage preferred LDK style. Most of the floor plans had a front entrance and sliding door for the access from living room to garden. 3) Special spaces such as a loft, 'Ondolbang' (room with underfloor heating), study, maru, 'Toenmaru' (narrow wooden porch), family room, workroom, and toilet with outside door were arranged on each floor plan.

• Journal of architectural history
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• v.20 no.2
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• pp.7-22
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• 2011

This study primarily aims to illuminate the characteristics of $Meoreum$ in Korean traditional fitting system according to the respective types and its periodical changes. Using the research findings as a chronological indicator by which to estimate the construction date of the building is the secondary purpose. In this study 42 of $Byeoldang$ and pavilion architecture remaining in $Yeongnam$ district were examined through the field surveys and methods of documentary research. The research results are as follows. First, $Meoreum$, which is located below the windows or doors, provides protection against the outer wind and has the function to prevent some warm air of the room from flowing outside. Second, $Meoreum$ was recorded as $Yoeum$(了音), $Woneum$(遠音), and $Maleum$(末音) in $Yeong-geon-ui-gwe$(營建儀軌) of Joseon period. While $Yoeum$(了音) was used in $Yeong-geon-ui-gwe$(營建儀軌) of 1776 and 1856, $Woneum$(遠音) had been also used continuously since the year of 1800. The word, $Maleum$(末音) can be seen in $Lim-won-gyeong-je-ji$(林園經濟志), published in 1827. $Woneum$(遠音) and $Maleum$(末音) seem to be the $Yi-du$(吏讀) types of expression of $Meoreum$ which is being extensively used now. Third, the kinds of $Meoreum$ can be classified as $TohMeoreum$, $TongMeoreum$, $TongpanMeoreum$, and $JjaneunMeoreum$. $TongMeoreum$ and $TohMeoreum$ were mostly used at the front part of $Ondol-rooms$, the backside of main floor called $Daechung$(大廳), and at the space between $Daechung$ and rooms in the Pavilions and $Byeoldangs$(Annexes) that had been built in the early Joseon dynasty. $TohMeoreum$ was usually used at the bottom parts of windows between $Daechung$ and $Ondol-rooms$. $TongpanMeoreum$ was mainly used in the mid-Joseon period and relatively high height was the distinctive feature of $Meoreum$ at that time. $Jjaneun$ $Meoreum$, used mainly in the late Joseon dynasty, has become lower and lower gradually in height since 19th century, so people could enter the room through the windows(fittings). Such changes in $Meoreums$ types has brought about the flow of human traffic directly from $Toenmaru$, narrow wooden porch running along the outside of a room to $Ondol-rooms$.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.42-54
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• 2014

This study was conducted to identify landscaping elements such as location, situation and feng shui included in the spatiality of Jangseong Pilmaseowon and to interpret aesthetic features of visual-perceptual spatial composition according to its arrangement. As it is shown in 'Pilamseowon', 'Pilbongseowon', and 'Gimhaseoseowon' appearing in antique maps, the awareness considering 'Pilam' as 'Pilbong' and 'Gimhaseo' was revealed. Mountain Pilamsan[Mountain Munpilsan] which is the location of seowon and Pilam(Brush-shaped rock) is the core of establishment of location identity of Pilamseowon and the symbol of Haseo Kim In-hu, which shows that they are deeply related to Ingeoljiryeong(人傑地靈: 'a place derives reflected glory from an illustrious human') based on connection. Pilamseowon shows locational characteristics of living in stream(溪居) facing panoramic 'jeungsan field' without Ansan(案山). Based on the teachings of Neo-Confucianism, Village Maekdong which is the birth place of Haseo, Pilam, seowon geomancy considering the Danbonghamseo-type(丹鳳含書形) geographical shape, formative reflection, Pilmaseowon and structures revealed in building naming more clearly show symbolic landscaping features resulting from 'theory of 'Heaven-Man Unity'(天人合一)' representing the union of nature and haman, than other seowons. The maximization of centrality through connected yards constructed with the 'jeondang hujae(前堂後齋)' arrangement in the order of Whakyeon-lu, Chenogjeol-dang, Jindeak-jae or Sungui-jae, and Woodong-sa is a unique feature of spatial frame of Pilmaseowon. In addition, it reveals the centrality reinforced with 'the move of inner center through arrangement of Kyeongjang-kag and Kyesengbi inside 'YuSik(遊息)' space and religious space' and the landscaping arrangement of Pilmaseowon from installation and device for reinforcement of territoriality. Moreover, it was found that orders and aesthetic features based on Neo-Confucianism were logically realized in the formation of Pilmaseowon with visual and compositional landscaping arrangement such as 'reinforcement of view centrality through composition of windows and doors', 'securement of visual transparency through framing and duplication', and 'realization of hierarchy through height of jaesil toenmaru'. The meaning system and spatial or visual aesthetic features of Pilmaseowon newly arranged and interpreted through landscaping recomposition is not a coincidental but inevitable result. It is another resource basis and an element that can improve the internal exuberance of Pilamseowon. This landscaping reading study is expected to improve the understanding of landscapes of Pilmaseowon and elevate the sensibility of unrevealed cultural landscapes.