• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.74-95
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• 2009

Folk villages have higher historic and cultural values than other villages and contain considerably many traditional elements today. In Korea, there are seven folk villages that are under the protection of the Cultural Properties Protection Act. Unlike other kinds of tangible cultural assets individually appointed according to the act, those folk villages are protected by the act in entirety including the houses and auxiliary structures inhabited and used by the villagers. Since the act covers the entire villages, the residents are not allowed to repair or renovate their structures and accordingly suffer from huge limitations in everyday life with housing life under the biggest restrictions. Being appointed as a folk village is positive from the perspective of preserving the village. However, it is negative to the villagers because of the limitations to their housing lives. While common people lead a convenient life by the introduction of high technologies in modern society, they do not get to benefit from such technologies for the cause of preserving the traditional culture. Upon the appointment, they are subject to all sorts of building regulations and under huge direct and indirect influences of those regulations across many different aspects of life including housing life. Thus the residents of folk villages do have many complaints about the act. It is only natural that there occur conflicts between the state, which tries to preserve the traditional culture according to the act, and the residents, who pursue convenience in life. At the same time, it is natural too that the residents have the desire to pursue convenience in daily life. Thus they renovate their houses illegally. The government agencies are aware of that, however, it is not right for them to enforce the act and restrict their daily lives. Their tacit approval of such illegal renovations is the product of compromises between the residents' right to their private property and the state's policies of cultural asset protection. The residents try to renovate their houses within the limit that will not call for legal restrictions from the government agencies. The government allows for renovations as long as they are within the minimum limit. It is the result of efforts for the state and the residents to stitch up and compromise their own complaints.

• Journal of the Korean Institute of Rural Architecture
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• v.10 no.3
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• pp.1-8
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• 2008

The aim of this study is to provide a conservational and practical using of traditional elements and actual conditions of Taketomi village design as specified Machinami Conservational District in far south Okinawa of Japanese Islands. It was comprised in main contents that this study surveyed historical and cultural elements, dwelling area and housing, and environmental elements designed by participation in Taketomi village people. It was surveyed on from July 5th to 6th in 2006. As a results of this study, I could suggest a conclusions as follows; firstly, it was necessary for them to conceive historical and cultural elements as they designed traditional tourism village. Secondly, Machinami District of Taketomi village has a traditional identity that conserves landscapes of red roof house and coralline street by original form. Thirdly, the form and spatial organization of traditional house keep cultural heritage in Taketomi style. Lastly, they, by themselves, build a rules and ideas of green tourism for managements with experts and NPO.

• Journal of the Korean Institute of Rural Architecture
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• v.24 no.1
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• pp.1-8
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• 2022

Among Korea's national folk cultural heritage, eight villages have been designated, and 37 years have passed since Hahoe Village was first designated in 1984. All eight villages have been constantly inhabited by residents from the past to the present, so the cultural value of inferring the lives of our ancestors in the past is very high. However, due to the inconvenience of the settlement environment in existing houses due to changes in the living environment, buildings such as various residential facilities and warehouses have been installed and expanded without permission, losing the original cultural property landscape and building. In addition, complaints and conflicts from residents are accumulating due to the poor living environment in the village. Therefore, this study intends to present guidelines for conservation and maintenance that can embrace changes in resident's housing and living environment, based on the 'maintenance of original form', the grand principle of the Cultural Properties Protection Law about the Jeju Seongeup Village. In particular, the maintenance plan is largely subdivided into legalization, demolition, expansion and reconstruction, and detailed standards for each item and examples applied are proposed. Through this, it aims to become basic data on the starting point of realistic improvement measures for cultural properties and residents to coexist.

• (The) Research of the performance art and culture
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• no.32
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• pp.371-397
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• 2016

The function of the Duhak nongak(農樂) in Jecheon consist of Ceremony, Labor, and Entertainment. Before the commemorative rites for village god village people beat a small gong. This is a evidence of the drive away evil spirits in New Year's Eve of the lunar year. Before harden house site village peoples beat musical instrument noisily. In order to press hard the god of the earth they play musical instrument. Musical instrument not a simple musical instrument, but a purify and wish tool. When weeding a rice paddy Durae organized in Sangpung village. Durae are less effective than communal sharing of labor in weeding effect. Nonetheless, Nongak carried out core function in Durae. In order to participate Nonngak concours, peoples made a Pangut. From independence to 1970s people combine traditional nongak and Pangut. Since then village people played Pangut. From 1990s Pangut was played by Duhak Nonngak Preservation Association. Through the participation Nonngak concours, Duhak nongak was regrouped. Finally this nongak prepared Taeguk-jin, Snail-jin, Cross-jin, Sabang-jin, Sanggyeonrae Bans anggyeonrae-jin, Palbang-jin, Rope making and individual play. Duhak Nonngak promptly met the needs of the times. So, they could play Pangut. The feature of the Duhak Nonngak is that active cognition, highly skilled musician a patron and scouting a competent leader.

• Journal of Korean Society of Archives and Records Management
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• v.15 no.2
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• pp.7-30
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• 2015

In 2008, the National Archives of Korea initiated the Archive Village project for the purpose of protecting valuable private records and enhancing the awareness of archival culture. To justify the expense of the government-supported project and determine its future direction, it is necessary to analyze the current status of the project. To do that, the researchers visited an Archive Village in I county and examined its accessibility, exhibition contents, facilities, equipment, etc., through observation. Interviews were also conducted with the person in charge of the project in the National Archives of Korea, as well as eight residents and three persons who were involved in building and managing the Archive Village in I county. Based on the results of the observation and interviews, the study suggests recommendations to improve the operation of the Archive Village in I county. The findings of the study will help other villages plan acquisition and management, as well as how to make important private records in local areas available.

• 프린팅코리아
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• s.51
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• pp.72-73
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• 2006

왕곡마을은 동해안에 자리한 전통 한옥마을로, 14세기 경부터 강릉 함씨와 강릉 최씨, 용궁 김씨 등이 모여 사는 집성촌이다. 19세기를 전후하여 지어진 기와집들은 모두 강원도 북부지방에서만 볼 수 있는 양통집이다. 이는 긴겨울의 추위를 견디기 위한 구조로, 특히 부엌 앞 처마에 외양간이 있는 것이 특징이다. 이 집들은 원래의 모습대로 잘 보존되어 오고 있으며, 자연경관 전통주택.농업위주의 생활 등이 오랜 세월 동안 마을 전체에 잘 지켜져 오고 있어 전통 민속마을로 의미가 있다. 강원도 고성군 죽왕면 오봉1리에 위치한 왕곡마을은 중요민속자료 제 235호로 지정되어 있다.

• 건강소식
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• v.28 no.11 s.312
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• pp.36-37
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• 2004

안동은 경북 북부지역의 중심도시로서 동으로 영양, 청송, 서에는 예천, 남으로는 의성, 북으로는 영주와 봉화에 맞닿아 있는 교통의 중심지이다. 빼어난 자연경관과 함께 고가옥 등 한옥으로만 이루어진 하회민속마을, 퇴계 이황 선생이 후학을 양성하던 도산서원, 현존 최고의 목조건물이 있는 봉정사 등 273점의 문화재를 보유하고 있는 문화의 도시이기도 하다. 그 가운데 하회마을은 조선시대에 지어진 건축물들이 고스란히 보존돼 그 가치가 높다. 안동 하회마을은 충남 외암리, 순천 낙안읍성 등과 함께 우리나라의 전통 가옥과 풍속을 잘 살펴볼수 있는 민속마을이다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.99-111
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• 2015

The objectives of this study were to investigate the location, shape, environment, and vegetation of the Village Forest in Gyeonggi-do and to evaluate the ecological integration and changes of the Village Forests to figure out the measures for conservation and management. There were 23 Village Forests remain in Gyeonggi-do. Ten Village Forests were established based on Feng-shui background. Many of them were found in Yongin area and southeast of Icheon. The Village Forests were owned by local community at 9 village and privately owned at 8 villages. Most Village Forests were managed by local communities except for the two managed by private person. Fifty-two percent of the Village Forests were in strip shape, and most of them were established by Feng-shui background or for the prevention of disasters. The average size of the Village Forests was relatively small at 3,046m2. The most frequent tree species found at the Village Forest were Zelkova serrata and Pinus densiflora. Over half of the number of Village Forests showed vertical structure of overstory trees only or overstory-sub overstory combination, which seemed to be resulted from the loss of understory plants by the activities of local residents. The Village Forests that had over 30% of damaged trees were found at 7 villages. The damages were caused by the road construction close to the groves, soil compaction, and tree death by covering lower stem with soil. The vitality of the damaged trees seemed to be significantly low compared to that of the undamaged. There were factors that determined the changes in the Village Forests: community ritual, institutional protection, designation as a water resource protection district, road construction, land use change, windstorm hazards, and development of forest areas. In order to conserve and manage the Village Forests appropriately, it is necessary to limit excessive use of the grove areas and maintain proper tree growing conditions by improving the soil environment. The development of neighborhood areas need to be controlled and community activities should be encouraged to maintain or restore the original landscape of the groves. Protection measures and supporting policies need to be enforced to keep the Village Forests from disappearing in near future.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.2
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• pp.14-23
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• 2022

The purpose of this study is to preserve the sustainable traditional landscape of the "Terraced Paddy Fields of Gacheon Village, Namhae". To this end, the changes in the traditional landscape and its factors were analyzed, and a conservation plan was sought to coexist with local communities. The results are as follows; First, the traditional scenery of "Terraced Paddy Fields of Gacheon Village, Namhae" is characterized by stonework built on a steep topography to secure cultivated land and narrow rice fields. To this end, local communities have maintained the traditional landscape through their long-established traditional knowledge, but after the designation of cultural heritage, the unique landscape of the "Terraced Paddy Fields of Gacheon Village, Namhae" changed as standardized stone construction methods were applied. Recently, the Cultural Heritage Administration recognized these problems and returned to the direct repair system of local communities, so cultivated land is regaining the scenery of the past. Second, the factors that changed the traditional landscape of the "Terraced Paddy Fields of Gacheon Village, Namhae" were largely found to be a decrease in voluntary conservation consciousness, a limited management range of preservation society, a decrease in agricultural population, and a lack of skilled traditional skills. After the designation of cultural heritage, expectations for policy support by the state or local governments accelerated the damage as existing farmland was neglected, and the lack of agricultural population also resulted in the same result. The preservation society is making efforts to preserve it, but the phenomenon of excessive and insufficient management personnel is intensifying. Conflicts between residents due to profit polarization have spread to the problem of escalating. In addition, there are concerns about the loss of traditional knowledge such as step farming technology and stone construction functions. Third, to suggest a win-win plan with local communities for preserving the traditional landscape, it is necessary to seek the ways to expand farming participants and generate profits through the placement of professional careers and public-private linkage system. In addition, it is desirable to improve the profit distribution system through the preservation society to strengthen the management authority and induce participation. And a support system is required for education on the transmission of terraced farming technology and stone construction functions.

• Monthly Duck's Village
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• s.60
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• pp.88-92
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• 2008

내가 대금을 지불하고 어렵게 장만한 땅. 그러나 등기부등본상에 내가 아닌 엉뚱한 사람이 주인으로 등재돼 있다면 어떤 심정일까? 더구나 그는 이런 점을 악용해 제3자에게 땅을 파는 등 재산권 행사를 강행할 때 어떻게 대응해야 할까? 이렇게 억울한 일을 당했다면 법원에 소유권보존등기의 말소등기 청구를 통해 땅을 되찾을 수 있다. 하지만 문제의 땅이 실제 내 것이라는 것을 입증하기 위해선 매매계약서 등 증거서류를 챙기는 것이 필수적이다.