• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.5
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• pp.28-37
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• 2013

This research, which sought to conjecture the formation process of tribal landscape while confirming the method and characteristic of place attachment of the Haeju Oh Family, which is rooted within the village and the Yongwon Pavilion and Garden of Gohak-ri, Mari-myeon, Geochang-gun, Gyeongnam, reached the following conclusion based on the interpretation and analysis of cultural and scenic elements such as the names and sculptures nearby the village and Yongwon Pavilion and Garden. This place is where Goohwagong Oh Sue, a Haeju person, settled down. This is also where his descendants were refined while yearning for their ancestors. The Yongwon Pavilion was established in 1964. It can be sufficiently known that this place was managed and maintained as a garden-like place where the spirit of yearning was shared and which was the basis of the life and entertainment of descendants after being the monumental place for Master Oh Guhwa, through stories, documents, nearby facilities, and writings on many rocks. It is clear that the meaning of 'Bang-Hak(訪鶴) and Jung-Hak (停鶴)' which is carved in many places around this area and Gohak-ri, which symbolizes the Hakbong(crane peak), the vein of Wonjak-dong which is one of the Ahneuisamdong(three outstanding scenic places of Ahneui), is a scenic language explaining the ecological settlement and lives of the Haeju Oh Family. When considering the definition of a sense of place as "a 'social device' made by discussions and practice rather than its existing as a substance," the many structures scattered around the village, Yongwon Pavilion Garden, and nearby designations show the monumental place inheritance of tribal group clearly exhibiting the characteristics of a Korean sense of place. Ever since Guhwagon Oh Sue settled down in Guhak-ri, the tribal group of Haeju Oh Family went through a life settlement phase and landscape formation phase by realizing the sense of place. Afterwards, while yearning for ancestors and repeatedly rooting down in the place, territoriality expanded and the place was reproduced. In particular, timber houses and monuments were constructed during the Japanese Colonization Period, and after independence, the Yongwon Pavilion was constructed through place reproduction, and monumental tribal landscape is currently being expressed in various forms to this day. Thus, allowing to reach the conclusion of 'Tribal Landscape of Gohak-ri, Mari-myeong, Geochang-gun,' which we perceive today. The products of territorial expansion formed by the repeating phenomenon of place rootedness and place attachment by tribal groups are in fact the substance of tribal landscape. Through such, it is possible to confirm the true spirit of place attachment and the earnest interest and affection of descendants towards a unique place that is repeatedly constructed and inherited within the group memory.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.2
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• pp.128-140
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• 2021

This study applied the theory of Landscape Ecology to representative resources of Jeju Olle-gil, which is a representative subject of walking tourism, to identify ecological characteristics and to establish a technique for landscape ecological analysis of Olle-gil resources. Jeju Olle Trail type based on the biotope type, major land use, vegetation status around Olle Trail and roads were divided into 12 types. Based on the type of ecological tourism resource classification, the Jeju Olle-gil walking tourism resource classification was divided into seven types of natural resources and seven types of humanities resources, and each resource was characterized by Geotope, Biotope, and Anthropopope, just like the landscape ecology system. Geotope resources are strong in landscape characteristics such as coast and beach, rocks, bedrocks, waterfalls, geology and Jusangjeolli Cliff, Oreum and craters, water resources, and landscape viewpoints. The Biotope resources showed strong ecological characteristics due to large tree and protected tree, Gotjawal, forest road and vegetation communities, biological habitat, vegetation landscape view point. Antropotope include Culture of Jeju Haenyeo and traditional culture, potting and lighthouses, experience facilities, temples and churches, military and beacon facilities, other historical and cultural facilities, and cultural landscape views. Jeju Olle Trail The representative resources for each type of Jeju Olle Trail are coastal, Oreum, Gotjawal, field and Stonewall Fencing farming land, Jeju Village and Stone wall of Jeju. In order to learn about the components and various functions of the resources representing the Olle Trail's ecological culture, the landscape ecological technique was interpreted. Looking at the ecological and cultural characteristics of coastal, the coast includes black basalt rocks, coastal vegetation, coastal grasslands, coastal rock vegetation, winter migratory birds and Jeju haenyeo. Oreum is a unique volcanic topography, which includes circular and oval mountain bodies, oreum vegetation, crater wetlands, the origin and legend of the name of Oreum, the legend of the name of Oreum, the culture of grazing horses, the use of military purposes, the object of folk belief, and the view from the summit. Gotjawal features rocky bumps, unique microclimate formation, Gotjawal vegetation, geographical names, the culture of charcoal being baked in the past, and bizarre shapes of trees and vines. Field walls include the structure and shape of field walls, field cultivation crops, field wall habitats, Jeju agricultural culture, and field walls. The village includes a stone wall and roof structure built from basalt, a pavilion at the entrance of the village, a yard and garden inside the house, a view of the lives of local people, and an alleyway view. These resources have slowly changed with the long lives of humans, and are now unique to Jeju Island. By providing contents specialized for each type of Olle Trail, tourists who walk on Olle will be able to experience the Olle Trail in depth as they learn the story of the resources, and will be able to increase the sustainable use and satisfaction of Jeju Olle Trail users.

• (The)Study of the Eastern Classic
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• no.72
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• pp.299-327
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• 2018

The objective of this study is to examine the regional distribution of Ssireum(Traditional Wrestling) of South and North Korea in the Japanese colonial era. The conclusions of this study are as follows. First, the "Joseon ui hyangto orak(Folk play in Joseon)" showed the record of performing 272 times of Ssireum in 226 regions of the whole nation. Second, the Ssireum of South Korea could be divided into five regions. Seoul/Gyeonggi-do performed Ssireum the most in Dano, Baekjung, and Chuseok while Chungcheong-do performed Ssireum in Baekjung and Chuseok. Jeolla-do and Gyeongsang-do performed Ssireum in Chuseok while Gangwon-do performed Ssireum in Dano and Chuseok. Third, the Ssireum of North Korea could be divided into three regions. All the Hwanghae-do, Pyeongan-do, and Hamgyeong-do performed Ssireum the most in Dano. Fourth, as the period when Ssireum was held the most in the whole nation, Dano, Baekjung, and Chuseok could be pointed out. Ssireum has the characteristics of large-scale play between village communities or regions, instead of individual game. Thus, the Ssireum that was played as a sport event under certain rules for a long time was settled down as a folk play of regional festivals such as Dano, Baekjung, and Chuseok. Fifth, as a folk play and a representative play of seasonal customs, Ssireum was distributed in the whole nation and handed down till today under the regional deviation of South and North Korea. Sixth, the unidentified regions of South Korea that did not perform Ssireum were six places including five dos such as Gapyeong Gyeonggi-do, Boseong Jeollanam-do, Jeju-do, Gunwi and Cheongsong Gyeongsanbuk-do, and Inje Gangwon-do. The regions of North Korea were six places including three dos such as Pyeongyang, Yangdeok, Gangdong, and Gaecheon of Pyeongannam-do, Bakcheon Pyeonganbuk-do, and Dancheon Hamgyeongnam-do. Total 12 places in eight regions were included. Seventh, the number of total items of play names presented in the "Joseon ui hyangto orak(Folk play in Joseon)" was about 6,400 types. Out of them, about 1,300 types were the items including how to play while about 5,100 types were the items presenting the play names only without explanations. Especially, in case of Ssireum, the periods of the lunar calendar were only specified in each region. Unfortunately, it was not possible to check the contents about the actual performance methods and types of Ssireum as they were omitted.

• Cross-Cultural Studies
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• v.53
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• pp.51-72
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• 2018

Camilo $Jos{\acute{e}}$ Cela's hometown Galicia has frequently appeared as the spatial background in his early and later works, revealing various factors related to the area in detail. It is in "Mazurca para dos muertos" that Galicia's characteristic elements appear most strikingly among his works. Several distinctive elements of Galicia are revealed in this work. First, the author shows some of Galicia's features by placing his characters in a Galician rural village and giving them the opportunity to speak local dialects. Second, Galician characteristic nature is specifically embodied through the dozens of depictions of nonstop rain. Third, the author has made the link between his work and Galicia by mentioning names of many Galician cities, villages, rivers and local writers and their works. Fourth, various Galician characteristic features, such as numerous myths, legends, and superstitions surrounding around this region are mentioned through the work. As such, almost all the sub-themes and materials of this work center on things associated with Galicia. This analysis provides for the realization that Cela reveals his identity as a Galician-born writer through this work.

• Korean Journal of Environment and Ecology
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• v.33 no.3
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• pp.321-332
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• 2019

The purpose of this study is to identify the problems and present the improvement measures by assessing the suitability of planning of provincial natural parks on a legal basis. We assessed the suitability of 29 provincial parks to examine the suitability of park planning (special-purpose district planning and facilities planning) according to the Natural Park Act, implementation of the park projects, and registration of Korea Real estate Administration intelligence System (KRAS) for park management and obtained the following results. In the case of the park nature conservation districts among the special-purpose districts, 24.1 % (7 parks) were not feasible or decided the park facility that was larger than the planned area. The amended law requires the park cultural heritage district as a new special-purpose district, but 41.2% did not designate the district or failed to comply with the standard. Moreover, there was a problem of establishing or announcing the plan that was unsuitable for the management of park village district (former collective facilities district). Although provincial parks are categorized as the restricted area, the park facility plans still focus on regional development and tourism development, and the titles (names) of the park facilities are wrong. The law requires digitalization and disclosure of park plans, but many parks fail to abide by the law. We judge that it is necessary to develop effective provincial park planning and establish the measures to protect and manage the provincial parks.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.98-110
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• 2011

Seochon('West Village') is located in the west side of Gyeongbokgung(Gyeongbok Royal Palace) inside the old city wall of Seoul. Seochon has beautiful scenic view surrounding Mt. Inwang and has been known as the representative historical and cultural landscape region in Korea that historical and cultural resources are rich. But when the figure of Seochon which has repeated the changes with the ones of the times is considered, values of beauty of natural landscape that Seochon had and its own placeness have not been gradually recognized as it has been swept away in logic of the development on the strength of economics. This study tries to examine the original form of landscape on Seochon which can be the standard of landscape change, the causes and process of its change and possibility to conserve and restore it to recognize potential value about historical culture of Seochon landscape and conserve and protect it. For this, this study compared and analyzed literature including poems and Yusangi, paintings and names of the scenery of the seasons as the landscape texts with the current status. The study result has found that Pilwundae should rehabilitate cultural assets to secure the prospect right and protect neighboring bedrock, Suseong-dong should expand the restoration areas focusing on the projects to make parks which are now being restored, Cheonghwigak and Cheongpunggye areas should restore waterways including historicity which is connected to figures and Seshimdae and Baekun-dong green zone should set the protective area for conservation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.50-58
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• 2011

Cheongpunggye is located in a valley where Baekaksan, the main mountain of Seoul and Inwang Mountain corresponding to right-white tiger(石白虎) divination based on topography are crossed. The owner of Cheongpunggye is Seonwon Kim Sangyong and many people had visited there without pause because of beautiful landscape since the early times of Chosun. Seonwon Kim Sangyong had ever studied together with Yulgok Yi I and Woogye Seong Hon. He was one of the Western faction(Seo-in) which was the leading power of Injo Coup and died for his chastity during Second Manchu Invasion of Chosun. He is known as a model of fidelity which is a symbol for scholar's spirit in Chosun together with his younger brother Cheongeum Kim Sangheon. Jangdong region, the clan village of New Andong family was the birthplace of Yulgok School which was the fundamental of scholar spirit of Chosun. And Jangdong would be the source of Jin-Gyeong(Real Scenery) Culture which was bloomed by Baekak club composed of Gyeomjae Jeong Seon, Sacheon Lee Byeongyeon, and Gwanajae Cho Yeongseok. The contents of this study are as follows. First, this study explored the placeness of Seochon region through the historical background like the relation between Jangdong, the clan village of Andong Kim family and Andong Kim family, and achievements of Seonwon Kim Sangyong and circumstances of that times. Second, this study tried to know original landscape of Cheongpunggye by investigating location, topography, water system etc. based on analysis of literature, old map, and paintings describing Cheongpunggye. The study was progressed in this way. To infer the original landscape, about 50 landscape elements of Cheongpunggye shown in Punggyejibseunggi(楓溪集勝記), Cheongpunggye Cheop, Cheongpunggye(淸風溪), the work of Gyeomjae Jeong Sean were searched, and then the location and form of the elements was analyzed. Furthermore, by analyzing the meanings of the names for the landscape elements, the thoughts(Naturalism, Taoism, Confucianism, Buddhism) supporting the structure of Cheongpunggye could be inferred. It is thought that these findings can contribute to exploration of placeness of Cheongpunggye. The study on original landscape of Cheongpunggye can be used as basic data when these works are executed-revival of Cheongpunggye, restoration of small streams in upper part of Cheonggyecheon, renewal of Seochon region.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.135-145
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• 2012

Traditional village forests called Dangsan forests and Bibo forests in Korea represent an unique cultural landscape with a history of more than several hundred years. Feng-shui forest in China, Satoyama and Shinto shrine forest in Japan are recognized internationally as 'traditional ecological landscapes'. Dangsan forests and Bibo forests have been preserved through generations in the villages, and are no less valuable than Feng-shui forest, and Satoyama. However, the names of Dangsan forest and Bibo forest have not been well recognized worldwide. Dangsan forest in Seoseong-ri, Wando-gun is located on a mountain slope at a riparian forest. It consists of an evergreen broadleaf forest and Carpinus laxiflora forest. The characteristics of Dangsan forest in Seoseong-ri could be found at 10 sacrifice offering places. Two Dangsan trees on the coastal area are included in the sacrifice offering places. Cultural heritage can retain their value when they are fully sustained. Additional construction, demolition or modification should be banned. Furthermore, all means must be taken to facilitate the preservation of monuments and the value and meanings pertaining to them should not be distorted. In a respect of authenticity, Dangsan forest in Seoseong-ri, Wando-gun seems to have original Dangsan culture based on animism with a philosophic background, where a religious service for the mountain god is held at rock of mountain god, and Dangsan ritual is held at shrine on January 8 at 4:00 am by lunar calendar. Relating to the conservation and management of cultural heritage in international discussion, the importance is that whether there is sustainability on the right to the enjoyment of cultural heritage. Dangsan forest in Seoseong-ri is leaved alone to the public. The forest need a social mechanism to support the recovery of deformed shrine and to heighten public awareness of Dangsan forest in order to claim the value as a unique traditional ecological landscape in Korea.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.48-65
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• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.69-122
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• 2023

This study is an integral exploration of Feng Shui associated with the area around the birthplace of Kang Jeungsan, a sacred site of Daesoon Jinrihoe which holds that the Supreme God descended in human form at that location (through Kang Jeungsan). Through an on-site Feng Shui survey, the main focus of the research method was to explore the Feng Shui configurations around Kang Jeungsan's birthplace especially as it pertains to the connections among geomagnetic veins which lead to the Mount Shiru area. As a method of investigation, this study explored the Feng Shui of Gaekmang-ri Village and the geomantic veins leading up to Mount Shiru. This involved examining the landforms, topography, water flow, and geomantic veins of the area to reveal the overall Feng Shui configurations. Throughout the course of that on-site survey, this study first examined Mount Duseung and Mount Bangjang, also known as Mount Yeongju (sometimes collectively known as Mount Samshin), Mount Dongjuk, Mount Mangje-bong, Mount Maebong, and Mount Shiru. Then, this study stated some of the underlying issues through a scholarly approach based on various theories such as traditional geographical texts and theories on mountain-growth and water-flow from the perspective of Feng Shui. In particular, attention was paid to theoretical aspects of the uninterrupted and undulating flow of the terrain leading to Shiru Mountain. As a result, from a Feng Shui point of view, the connected network geomantic veins in the area of Kang Jeungsan's birthplace and the feng shui features and conditions were all examined through an on-site survey. The survey results revealed that the area forms a large Feng Shui site due to the vast interconnectivity among all the mountains that extend from the Honam vein and form organic relationships with one another. This even includes Mount Samshin in Honam. Considering the geographical conditions that formed a site that enabled harmony between divine beings and humankind, the surrounding place names also provide allusions to the understanding of the birth of Kang Jeungsan as the descent of Supreme God into the human world through the historical figure, Kang Jeungsan. This area is an ideal spot with a propitious spatial arrangement in terms of its Feng Shui. Feng Shui analysis reveals the site to be a place that holds an earth energy-hub transmitting a great energy of nature that cannot be measured by human power alone.