• Journal of architectural history
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• v.21 no.3
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• pp.73-92
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• 2012

This study mainly inquired characteristics and changes of 'Chang-aelgool' through 38 cases(with 161 Ssang-chang) of annex and pavillion buildings in Yeong-nam region which are built during the Chosun dynasty. The method of inquiry included actual survey of windows along with bibliographical research, and the results are as below. First, through the discovery of the term 'Chang-aelgool' as an indication of the window-forming frame in 'YeongGeonUiGwe'(1680 A.D), it is apparent that the term 'Chang-aelgool' was widely used in Korea from the late 17th century. Second, the 'Chang-aelgool' of study objects are classified into 4 categories. Type I and II are comprised of mitre-joints which cover the 4 corners of 'Chang-aelgool' and mainly used in building annex and pavillion buildings during the early period of the Chosun dynasty. Type III was widely used during the early and middle period of the Chosun dynasty and drastically dropped in number during the late period of the dynasty. Type IV is comprised of mitre-joint of the upper-half, tenon-jointing of the lower-half and widely used in annex and pavillion building during the late period of the Chosun dynasty. Third, the form of 'Chang-aelgool' has changed from rectangular form with longer width during the early period of Chosun dynasty to square form during the middle period and eventually ended up as a rectangular form with longer height during the late period of the dynasty. Fourth, it is considered that while mullion which is located in the center of 'Chang-aelgool' was mainly used around the main floored room during the early period of the Chosun dynasty, became commonly used in main floored room and 'ondol' rooms during the middle period and drastically dropped in number from then and ended up being not in use after the mid 18th century.

• Journal of Korea Society of Digital Industry and Information Management
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• v.4 no.1
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• pp.65-68
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• 2008

In this paper, a web-based 3D virtual reality (VR) pavillion of Korean Traditional Music was implemented. The VR pavillion is used for the virtual demonstration and experience of Korean Traditional Music, which provides the information as well as multimedia experience on eight instruments to users through internet. It provides eight web-pages and one an audio-visual classroom on the instruments.

• Korean Institute of Interior Design Journal
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• v.14 no.6 s.53
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• pp.75-85
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• 2005

The 1990s' characteristics of Ecological architectural design would be choosing the traditional materials of the region's, the creative usage of construction methods, the expressive properties of materiality in spatial forms and so on. The overall organic relationships between human and men-made environments have been sublimated by the expression of poetic qualities of perception in ecological man-made environment. Hannover Expo 2000 did set up an opportunity to exposure the fact that Ecological Architecture will be the major trend in 21st Century's Architecture and its exploration in possible ways will be the most important matter. Japanese Architect Shigeru Ban's Japan Pavilion in this Exposition has shown the meaning of this turning point in Ecological Architectural thinking, which would be recognized as the convincing possibilities for the future architectural practice to the public. Thus this research has the purpose to study the meaning of the constructing action in Shigeru Ban's recent architectural space-making practice with the Paper Tube structural system. The creative foundation of Shigeru Ban's own method to apply paper tube -that is impossible material to pre-estimate- and other materials in the creation of architectural spaces would be searched in this paper. The period to this research will be between 1990s and 2000s, and the subject will be the experimental architecture of Shigeru Ban. The range of this research Is including the process of development in the paper tube architectural structure and joint system. This study would contribute to understand the intrinsic value of Shigeru Ban's Ecological architecture of the paper tube system, in which the relationship between the regional environment and human regaining the ecological abiogenesis.

• Architectural research
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• v.14 no.2
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• pp.67-73
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• 2012

The purpose of this study is to reveal the meaning of ramp of Le Corbusier's Carpenter Center for the Visual Arts focused on experience of architectural promenade. The Carpenter Center was completed in 1964, only a year earlier than the death of Le Corbusier and also, this building is the only building actually constructed in North America. Despite these important facts, the meanings of the ideas of this building have not been paid attention as much as other buildings constructed at the same period, such as, Venice Hospital and Un Pavillion D'exposition in Zurich. In his book, 'Oeuvre Complete 1957-1965', Le Corbusier mentioned Carpenter Center as an architectural experiments of his ideas. The study of carpenter center will be an important architectural subject to clarify the meaning of his later works and ideas.

• Journal of the Korean Institute of Landscape Architecture
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• v.22 no.1
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• pp.111-119
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• 1994

Until now, Many studies on the traditional landscape architecture were approached to the interpretation of meanings and symbolism in terms of the traditional ideology and the view of nature. The purpose of this study was to research the principle of form included in the space planning by the analysis of the drawing figure. The principes of figure were presented in the space planning as the field of art. In the pavillion and square pond, drawing figure, based on the principle of simple proportions, shall be assured the value of being as a role of functions for planning first of all. Such principles of the functional aspect are in hormony and balance by proportion and thus a visual and structural aesthetic will be abled to refer.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.3
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• pp.38-49
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• 2016

This study is based on the assumption that the documentations, and poetry form a basis for undertone of the location and original landscape explored by inference and enjoyment aspects; the significance has been inferred by investigating the original location, relocated location, and the original landscape of Imsil Manchwi Pavilion. The results of the attempted research for locational value, and preservation of the original landscape before and after the relocation of Imsil Manchwi Pavilion is as follows. Firstly, Manchwi, meaning evergreen, was made a pseudonym of KimWi. The name reflects an image two evergreen pine trees facing one another. The poetry form presents the eternal fidelity. In addition, considering the symbolic plant and the meaning of evergreen pine trees specified on the pavilion, the name is derived from the fidelity, longevity of the family, vitality and so on. Secondly, Manchwi Pavilion was founded in the location, known as the snakehead form, that represents the vitality. Snake faces the swallow form over the river, therefore, it connotes the wishes for fidelity and prosperity of the family. Manchwi Pavillion is prostrate pheasant form which is suitable for those who look for a hiding place or place for their study. It is noticeable that the location infers and hand down the efforts on succession for prosperity of the family and the study. Thirdly, it is estimated that Manchwi Pavilion was established between 1572 and 1582; and the relocation was conducted in the late 1880s. Fourthly, although eternal fidelity was presented in Manchwi Pavillion with locational language, the Manchwi Pavillion after its relocation next to KimWi's grave implies the tendency of the changed value: the commemoration of the ancestors, and prosperity of the family. Fifthly, after the relocation of the pavilion, the proportion of the rooms with Korean heating system, so-called'Ondol'has been increased for its best use in all seasons. And its veranda for extension and its verse couplet implies that this connote the original meaning and pursuit of the study. Sixthly, the way that the poetry portrays pine trees, pond, plants, valleys, and streams shows the aspect of enjoyment of the landscapes and the meaning of fidelity, pure mind, free and easy life, self-examination, the frailty of human life. Lastly, despite the difference between tenth poetic language of three Sipyoung and Wonwoon Sipyeong, exploring the landscape based on the analysis on the poetry can be a basis on the maintenance and restoration of the original landscape as the inspiration and the meaning show that Wonwoon Sipyeong maintains the aspect of the author enjoying original landscape.

• Journal of architectural history
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• v.31 no.1
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• pp.29-39
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• 2022

The remaining Joongjaesil(中齋室)-type pavilions in the eastern part of the Jirisan Mountain area showed more complex characteristics than those in the western part. The front number of kan(間) had two, three, and four kan (間) types, but the number of kan on the side was consistent with two regardless of the number of kan on the front. The pavillion is classified into 'central type', 'towards the backward type', and 'expanded by backwards type' according to the location of Joongjaesil. Joongjaesil's size, which characterizes the characteristics of Joongjaesil-type Pavilion, is related to the building's front number of kan. Front number of kan. When this space was increased by one space to four spaces, Joongjaesil must have two spaces. The pavilion with four bays in front showed the characteristics of being concentrated in Sancheong and Jinju, the eastern part of the Jirisan Mountain area. In the eastern region, many high pavilions remain, and the upper structure of the pavilion was insignificant, but the flat shape and public construction showed strong locality.

• Journal of the Korean housing association
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• v.26 no.5
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• pp.153-161
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• 2015

The purpose of this study is to understand Le Corbusier's idea of public and private spaces, and the hierarchical spatial structure in his multi-family housings. It investigates the origin of Le Corbusier's ideology about the public and private spaces in his multi-family housing projects. Precedents those influenced his ideas are two: first, Fourier's ideal community model $Phalanst\grave{e}re$; second, Monastery of Ema near Florence. In both cases, private and public spaces and intermediate spaces were in clear hierarchy and also in harmony. Le Corbusier focused on the interplay of individual and collective life. This study analyzed the spatial composition of Le Corbusier's three multi-family housing models. They are Immeubles-Villas of Ville contemporaine pour 3 millions d'habitants (1922), Immeubles-Villas at Pavillion of l'Esprit Nouveau (1925), Unite d'habitation at Marseille (1945). The three projects are different according to size and periodical characteristics. However, they followed his basic principle for spatial composition about multy-family housing. His 'method of harmony for public and private space' is as follows: first, the securing of clear personal space; second, the importance of the intermediate space; Third, the essential understanding of communal space. Through this study, it was reaffirmed that the 'multi-family housing is a space where individuals and the whole co-exist'.

• Journal of the Korean Society of Food Culture
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• v.23 no.1
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• pp.41-47
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• 2008

Survey on the food intake status and health condition of the elerly over 65 years old living in Damyang Jeonnam was performed and meal menus for the pavillion were developed using local products. Allowance of the elderly less than 100,000 won was 45%. The local products of the area recognized by the elderly were bamboo shoot (30%) > bamboo (22.5%) > bamboo basket (12.5%) > do not know (15%) > green tea (10%) > rice(7.5%) > vegetable. In dental health, 52.5% of them had bad condition but 62.5% did not use denture at all. The most favorate foods were Korean (92.5%) and Chinese and Japanese were favored by 5%, and 2.5%, respectively. In percentage of eat-out and use of instant foods, 42.5% of them answered that eating-out chances were very rare and 62.5% answered that they do not use instant foods at all. Potassium intakes for the male and female elderly were significantly very low with values of 2579.2 mg and 2601 mg, respectively (p < 0.05). Calorie intakes for men were 1678.5 kcal, which was only 84% of RI and 1470.8 kcal for women (92%). Shortages of nutrition including calcium intake and others were very serious and the meal was not nutritionally balanced based upon the study of GMDFO. The menu for the elderly in busy farming season of the area were developed with the use of local products and the information from the study.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.13-21
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• 2017

The Cho-yeon Pavilion located in the Wangdae village in Samcheong-ri, Songgwang-myeon, Suncheon-si, was transformed into a place of refuge, a shrine, a vacation home, a lecture hall for kings. Based on the change, the current study has explored the periodic changing placeness and the transformation of cultural landscape and has figured out the meaning. The result of this study is as follows. First, "Cho-yeon", named by Yeonjae Song, Byeong-Seon, originated from Tao Te Ching of Lao Tzu. The concept is found not only in the Cho-yeon Pavilion in Suncheon but also in various places, such as, the Cho-yeon-dae in Pocheon, of the Cho-yeon-dae in Gapyeong, of the Cho-yeon-dae of the embankment behind the Gioheon of Changdeok-gung Garden, Cho-Yeon-Mul-Oe old buildings, including Jung(亭), Dae(臺), Gak(閣), of Ockriukag in Yuseong, etc. This shows that taoistic Poongrhu was naturally grafted onto confucian places, which is one of the examples of the fusion of Confucianism, Buddhism, and Taoism. Second, the placeness of the Cho-yeon Pavilion area is related to a legend that King Gong-min sought refuge here at the end of the Koryo Dynasty. The legend is based on the Wangdae village(king's region), Yu-Gyeong(留京)(the place where kings stayed), rock inscription of Wang-Dae-Sa-Jeok, Oh-Jang-Dae (the place where admiral flags were planted), and the Mohusan Mountain. Third, the Cho-yeon Pavilion not only has a base(the vacation home) that reflects confucian values from the rock inscription(趙鎭忠別業, 趙秉翼, 宋秉璿) of the beautiful rock walls and torrents but also has territoriality as taoistic Abode of the Immortals (there are places where people believe taoist hermits with miraculous powers live within 1km of the pavillion: Wol-Cheong(月靑), Pung-Cheong(風靑), Su-Cheong(水靑), Dong-Cheon(洞天). The Cho-yeon Pavilion also reflects the heaven of Neo-Confucianism for, pursuing study, and improving aesthetic sense by expanding its outer area and establishing the nine Gok: Se-Rok-Gyo(洗鹿橋)., Bong-Il-Dae(捧日臺), Ja-Mi-Gu(紫薇鳩), Un-Mae-Dae(雲梅臺), Wa-Ryong-Chong(臥龍叢), Gwang-Seok-Dae(廣石臺), Eun-Seon-Gul(隱仙窟), Byeok-Ok-Dam(碧玉潭), and Wa-Seok-Po(臥石布). In sum, the Cho-yeon Pavilion is a complex cultural landscape. Fourth, the usage of the Cho-yeon Pavilion was expanded and transformed: (1)Buddhist monastery${\rightarrow}$(2)Confucian vacation home${\rightarrow}$(3)Vacation home+Taoistic Poongrhu Place${\rightarrow}$(4)Vacation Home+Taoistic Poongrhu Place+Lecture Hall(the heaven of Neo-Confucianism). To illustrate, in 7978, the place served as Buddist Monk Kwang-Sa's monastery; in 1863, Cho, Jin-Choong established a vacation home by building a shrine in front of the tomb of his ancestor; in 1864, Cho, Jae-Ho expanded its usage to a vacation home to serve ancestors as a taoistic place by repairing the pavilion with roof tiles; and after 1890, Cho, Jun-Sup received the name of the pavilion, Cho-yeon, from his teacher Song, Byeong-Seon, and used the Pavilion for a lecture hall.