• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.1
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• pp.21-34
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• 2023

This study identified the materials and construction methods of 'Old Wall' in 13 villages which were designated as National Registered Cultural Heritage at the time of designation and examined the their structural changes based on field survey. The results are as follows: First, the 'Old Wall' consisted of 10 Soil-Stone Wall and 5 Stone Wall. At the time of designation, Stone Wall, which was built irregularly by dry-construction of natural stones, is similar in shape, but Soil-Stone Wall showed difference by the construction method of making used stones, joints, and faces. Second, the study extracted the changes of 'Old Wall' by repair and examined the changes of construction methods as well as the substitution and addition of materials of structure. The wall-roof was built with cement roof-tile and asbestos slate which have the advantage improve durability and cost-effectiveness. In addition, tile-mouth soil was added to korean traditional roof-tile to prevent rainwater from flowing in. Besides, to improve constructional convenience, the natural stone of the wall-body was replaced with blast stone, float stone and cut stone. Cement block, cement brick and cement mortar were frequently used to repair as well. As Soil-Stone Wall was transformed from irregular pattern-construction to comb pattern-construction and wet-construction was changed to dry-construction, it caused landscape and structural problems. Also, the layer of cement mortar applied to wall-foundation blocked the flow of rainwater that was induced by dry-construction of natural stones. Third, the study regarded that the problem with the repair of 'Old Wall' may occur as it is located in living space, because the owner of the wall could repair for the minor damages without technical knowledge. In addition, it is difficult for repair companies in charge of maintenance of Cultural Heritage to supply local materials, and it is differential construction specifications are not applied.

• Journal of the Korean Institute of Landscape Architecture
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• v.45 no.4
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• pp.23-34
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• 2017

This study focused on a planned site located in Gosangol Village in Daegu Metropolitan City that aims to build an urban agricultural park combining urban agriculture and urban park for the sustainable realization of urban agriculture. Accordingly, this study has significance in two perspectives: firstly, suggesting development strategies to be considered when building an urban agricultural park as a theme park, and secondly, presenting guidelines for spatial programs and facilities to be introduced for actual applications. The results are as follows. Firstly, building an urban agricultural park fills a role as a local community space prompted by the demand-oriented evolution of urban parks, and agricultural behaviors to be incorporated in the theme. In this context, 'building an urban agricultural space focusing on sustainability', 'constructing green space systems focusing on agricultural landscape', and 'structuring leisure spaces for communications in the community' are presented as development strategies. Secondly, key functions that an urban agricultural park should have include production and trade of agricultural products on the production side, soil preservation, resource cycling and green space provision on the environmental side, leisure and experience, community vitalization, education, and social security on the social and cultural side, and entertainment functions, ecological functions, and protective functions as urban park functionality. Thirdly, key facilities needed when building an urban agricultural park include urban agricultural facilities other than park management facilities, landscape facilities, recreational facilities, sports facilities, educational facilities, and convenient facilities, and family gardens as the key facility of the urban agricultural park should be scaled in consideration of various purposes and behaviors of their use. This study has a limitation that the subject site was limited to a specific area but has significance in that it presented a planning model for the spatial structuring of park-type urban agriculture.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.4
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• pp.93-101
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• 2012

Despite the fact that the importance of islands and oceans is increasingly being emphasized as they are recognized as alternative spaces for the future, some islands that have not been designated as cultural assets have lost their natural and cultural landscapes to development projects and other plans for turning islands into tourist resources, and are still in the process of being destroyed. Unlike old perceptions of islands, islands, in the minds of people living in the modern age, have become places for taking a quiet rest or enjoying and appreciating the undamaged beauty of nature itself. Keeping up with the trend of people increasingly visiting the islands these days, it is high time to prepare plans for the promotion, preservation management, and usages of islands based on researches of islands with excellent natural landscapes and through the designation of these islands as cultural properties. As the first step of studying island landscape resources as resources of cultural assets, the current study includes literature reviews and field investigations of Gwanmaedo and Yeongsando, two islands that have been selected as prestigious villages and are part of the Dadohaehaesang National Park. Based on these preliminary investigations, landscape resources showing distinctive natural landscapes and cultural sceneries were selected and analyzed in detail, thus presented for their value as resources of Scenic site and future research.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.1
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• pp.1-14
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• 2022

This study focused on examining the location characteristics of Mujang-Eupchi(茂長邑治), a traditional city of Joseon Dynasty, and shedding light on its prototype landscape. The findings were summarized as follows: Mujang-Eupchi showed a Confucian space system with Munmyo(文廟) within Hyanggyo(鄕校) in the east, Sajikdan(社稷壇) in the west, Seonghwangsa(城隍祠) in the fortress and Yeodan(厲壇) and Seonghwangdan(城隍壇) in Jinsan(鎭山) in the north around the Mujang-Eupseong(茂長邑城), an old fortress, built in the 17th year of King Taejong(1417). It seemed that Seonghwangdan located in Jinsan maintained a coexistence system with Seonghwangsa(城隍祠) within the Eupseong. A Pungsu(風水) stream in a V-shape ran before the southern gate of Eupseong, forming a Sugu(水口) in front of Namsan(南山) that was an Ansan(案山). They dug a southern pond called Hongmunje(紅門堤) to protect the vitality of the village and built Gwanpungjeong(觀豊亭). In the 19th century, Hongmunje and Gwanpungjeong were renamed into Muheungje(茂興堤) and Muheungdang(茂興堂), respectively. Eupsu(邑藪) were planted in front of the southern pond including Wondo(圓島), and Songdeokbi(頌德碑), Dangsanmok(堂山木), and Dangsanseok(堂山石) served as a Sugumagi(水口막이) and protected the entrance of Eupchi. After the Liberation, the southern pond was buried in 1955, and a market was formed at the site, which resulted in the disappearance of its prototype. The study also investigated the name and location of Chilgeori(七거리) in the village as it was lost following the unification of Bu(府), Gun(郡), and Myeon(面) titles in 1914 during the Japanese colonial period. Chilgeori Dangsan was based on Yin and Yang theory and became the subject of the organization mainly composed of Grandfather Dangsan menhir and Grandmother Dangsan tree. Chilgeori Dangsan was a religious place of the community to guard the village, serving as seven gateways to control access at the village boundary and it had a locational feature of protecting the inner mountain ranges of Eupchi.

• Journal of the Korean association of regional geographers
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• v.23 no.1
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• pp.106-117
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• 2017

Recently, urban regeneration is being actively promoted in Korea and among those Jeonju Hanok Village is the major project which is the most consistently promoted. For this, visitors of Jeonju Hanok Village are skyrocketing. However, due to this condition, various problems are occurring, especially about commercialization. In this regard, this study is to suggest management of the Jeonju Hanok Village and new orientation in the policy, by analyzing physical, economic, and social status due to urban regeneration for Jeonju Hanok Village which has lost its identity and been commercialized. For this, the study analyzed changes in land usage and real transaction price, SNS data. Firstly, in the physical analysis, the study realized that there is commercialization going around the main streets of Jeonju Hanok Village. Due to the rapid commercialization, living spaces for locals are replaced to commercial spaces for tourists, and the emigration of locals is caused by economic/environmental damages with the degradation of housing environments. Secondly, in the economic analysis, there was no gap in real transactions among streets in 2010 but has shown a valid gap in 2016. The traffic of tourists is heavy and the real transaction prices of streets that are adjacent to major tourist sights rose the most. Rising real transaction prices are a positive phenomenon in the aspect of the city regeneration but it is concerned that they can be perceived as investment subjects. Thirdly, in the social analysis, tourists are using commercial aspects more than historical or cultural sites, and have lots of interest on those. However, because there are also lots of opinions about the commercialization of Hanok Village, we think the plans which can establish the identity of Hanok Village should be prepared. The study has its meaning on analyzing reality based on the land usage, real transaction, SNS data and suggesting political implications.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.33 no.2
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• pp.97-119
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• 2022

The purpose of this study is to suggest strategies to improve and revitalize public small libraries established and operated by local governments among small libraries in Yangpyeong-gun. For this purpose, basic factors to be considered for the analysis of the current situation were derived by examining the policies and prior studies of small libraries. Based on these factors, the operation status of the public small libraries were analyzed, and interviews were conducted with the itinerant libertarians and staffs. As a result of the analysis, the main problems were the deterioration of a building, the lack of manpower and expertise, and the collection and program that did not reflect regional characteristics. In this study, we suggested a revitalization strategy such as improvement of the operating system, development of community-focused life-friendly libraries, reinforcement of manpower and expertise, development of book collections and reading culture programs with regional specialization, and establishment of community networks.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.27-41
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• 2014

This study aims to investigate the history, cultural values prototype through literature analysis, characteristics of construction, location, space structure and landscape characteristics by Arc-GIS on the Munam pavilion(聞巖亭) in Changnyeong. The results were as follows. First, Shin-cho((辛礎, 1549~1618) is the builder of the Munam pavilion and builder's view of nature is to go back to nature. The period of formation of Munam pavilion is between 1608-1618 as referred from document of retire from politics and build a pavilion. Secondly, Munam pavilion is surrounded by mountains and located at the top of steep slope. Pavilion was known as scenic site of the area. But damaged in a past landscape is caused by near the bridge, agricultural facilities, town, the Kye-sung stream of masonry and beams. Thirdly, Munam pavilion is divided into the main space, which is located on the pavilion, space in located on the pavilion east and west and the orient space, which is located on the Youngjeonggak. Of these, original form of Munam pavilion is a simple structure composed of pavilion and Munam rock, thus at the time of the composition seems to be a direct entry is possible, unlike the current entrance. Fourth, Spatial composition of Munam pavilion is divided into vegetation such as Lagerstroemia indica trees in Sa-ri in Changnyeong, ornament such as letters carved on the rocks and pavilion containing structure. The vegetation around the building is classified as precincts and outside of the premises. Planting of precincts was limited. Outside of area consists of front on the pavilion, which is covered with Lagerstroemia Indica forest and Pinus densiflora forest at the back of the pavilion. Ofthese,LargeLagerstroemiaIndicaforestcorrespondstothenaturalheritageasHistoricalrecordsofrarespeciesresourcesthatareassociated withbuilder. Letterscarvedontherocksrepresenttheboundaryof space, which is close to the location of the Munam pavilion and those associated with the builder as ornaments. Letters carved on the rocks front on the pavilion are rare cases that are made sequentially with a constant direction and rules as act of record for families to honor the achievements. Fifth, 'The eight famous spots of Munam' is divided into landscape elements that have nothing to do with bearing 4 places and landscape elements that have to do with bearing 4 places. Unrelated bearings of landscape elements are Lagerstroemia indica trees in Sa-ri in Changnyeong, Pinus densiflora forest at the back of the pavilion, Okcheon valley, Gwanryongsa temple and Daeheungsa temple. Bearing that related element of absolute orientation, which is corresponding to the elements are Daeheungsa temple, Hwawangsan mountain, Kye-sung stream and Yeongchwisan mountain. Relative bearing is Gwanryongsa temple, Yeongchwisan mountain and Kye-sung stream Gongjigi hill. At Lagerstroemia indica trees in Sa-ri in Changnyeong, Pinus densiflora forest at the back of the pavilion, Kye-sung stream and Okcheon valley, elements are exsting. Currently, it is difficult to confirm the rest of the landscape elements. Because, it is a generic element that reliable estimate of the target and locations are impossible for element. Munam pavilion is made for turn to nature by Shin-cho(辛礎). That was remained a record such as Munamzip(聞巖集) and Munamchungueirok(聞巖忠義錄) that is relating to construction of pavilion. Munam pavilion located in a unique form, archival culture through the letters carved on the rocks and Large Lagerstroemia indica forest and through eight famous spots, cultural landscape elements can be assumed that those elements are remained.

• Korean Journal of Heritage: History & Science
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• v.41 no.2
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• pp.5-25
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• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.

• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.138-161
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• 2011

The 'Jwasuyeongseongji' (Site of naval wall-fortress in Suyeong) in Busan is the subject of this study. It has been desturbed mostly, and is named 'Suyeong historic site'. One of the important aspects of 'Jwasuyeongseongji' is that it was a historic place confronting with the Japanese Invasion of Chosun in 1592. This was the place where the Japanese Invasion of Chosun broke out and a number of people were slaughtered by the Japanese invaders. Now the place is converted to a playground. Although 'Jwasuyeongseongji' is the place of historic interest, the forest area is separated by paths and sidewalks. Further, there are sports facilities and relaxing people. Examples of advanced countries show that the abuse like Jwaisuyeongseongji is thoroughly prohibited. Although the Dangsan forest of jwasuyeongseongji remains in the megalopolis of Busan, it has been damaged and abused in spite of being a historic site. Nevertheless, Jwasuyeongseongji is an invaluable traditional cultural heritage. The objective of this study was to search for solutions of authenticity restoration for the remains of Dangsan forest at Jwasuyeongseongji in Busan. The Dangsan forest at Jwasuyeongseongji is a forest of Pinus thunbergii in an area of $130{\times}230m$. Jwasuyeongseongji is currently named Suyeong historic park, and is registered as monuments No. 8 by Suyeong-gu, Busan. The two Dangsan trees at Jwasuyeongseongji are registered as natural monuments No. 270 and No. 311. The complex management system needs to be designated as 'Dangsan forest of Jwasuyeongseongji in Busan', and managed as a natural monument or national historic site. Dangsan forest has a meaning of divine place. Therefore, the artificial facilities need to be removed from Dangsan forest so that the original features are restored with the spirit of Jwasuyeongseongji. Also, the administration needs to be transfered from Suyeong-gu, Busan to the Cultural Heritage Administration.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.16-25
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• 2018

Initially from the Taoist scriptures, 'Dongcheon' is a term that can be regarded as a symbolic place in the real world for the enlightened ones who received relief and peace by restoring the human nature taught in the Confucian school. The long for an ideal world apart from the reality embodied as the labeling some places 'Dongcheon,' and the term was used to refer to a scenery where the ideal fairyland is reproduced. Besides, 'Dongcheon' was a term often used by Confucian scholars for various purposes including the attachment to the nearby landscapes, expressing homogeneity and superiority through placeness and the beautification of settlement spaces. This paper is the result of a field study on 'Dongcheon' in the Gyeongsang-Do. The research was conducted from March to August 2018, and we carried out firsthand location surveys on Dongcheons, of which some were lost, others were fairly preserved, and still others could not be located as only their existences were passed down orally. According to the field survey, there were total 111 inscriptions or engravings on the plates in Gyeongsang-Do that include the term 'Dongcheon.' There were 79 'Dongcheon' inscriptions confirmed in the Gyeongsangbuk-Do region: twenty in Yeongju-City, sixteen in Bonghwa-Gun, eleven in Andong-City and seven in Yeongyang-Gun and Ulgin-Gun. Among them, two were in the form of a wooden sign, and six were erected as rock signposts. Fourteen stops reported in the literature were lost or unidentified. Also, among the sixteen signs in Bonghwa-Gun, nine were cursive engravings. Meanwhile, there were 26 Dongcheon inscriptions in the Gyeongsangnam-Do region. Hamyang-Gun and Sancheong-Gun anf Hadong-Gun each housed three inscriptions, and seven places were in the form of rock signposts. 'Hwagaedongcheon' and 'Geumsandongcheon' could not be identified in inscriptions although they appear in Jibong Yuseol and Taengniji with stories of Choi Chiwon. The significance of this study is as a reference for future researches in traditional scenery, epigraphs, or as primary data that helps cultural exploration in the region.