• Journal of Conservation Science
• /
• v.33 no.5
• /
• pp.355-362
• /
• 2017

The Nongso tomb of Sunchang was built in a relatively deep place; hence there was little damage from grave robbers. The tomb was completely filled with a large amount of charcoal, and therefore the wooden coffin was excavated in relatively good condition. On the basis of the structure of the tombs, excavated artifacts, and radiocarbon dating results, the tomb is estimated to be from between the late Goryeo and the early Joseon period. The wooden coffin excavated is double-layered structures consisting of an outer coffin and an inner coffin. The outside of the wooden coffin is thickly lacquered and decorated with yellow letters and white motifs. An analysis of the pigments' components revealed that the major component of the letters was gold (Au) and the major component of the motifs was silver (Ag). The coffin lacquer had three layers: a pigment layer, a yellowish-brown layer, and a black layer. The wooden bases of the coffins were painted with a black substance, such as soot, as mineral elements were not detected in the black layer. The yellowish-brown layer is presumed to be refined lacquer. From the analysis of the structure of the layers and pigments, we can estimate the method was adopted for making lacquer for wooden coffin. It is assumed that the method used gold leaf and gold powder. The form of the pigment and the internal structure are likely to be gold leaf, but the shape of the surface letters appears to have been formed using gold powder. This study will serve as important information for understanding lacquer making techniques at the time of the tombs' construction by confirming the making method through reproduction experiments using gold leaf and gold powder.

• The Journal of the Korea Contents Association
• /
• v.21 no.8
• /
• pp.49-59
• /
• 2021

Since ancient times, legends and tales have been handed down with a spirituality, shamanistic meaning, and imagination. Among many tales about people and animal footprints that are handed down in various parts of Korea, Changnyeong's 'Munhojang Footprint' is the first case in which the physical evidence(footprints) that the main character has left was identified as a dinosaur footprint. In this study, we performed a scientific analysis based on the basic data collection, distribution pattern of 'Munhojang Footprint', three-dimensional digital recording and visualization, as well as case analysis and humanitic review of footprints in tales and legends. The Munhojang Footprints has long been known as human footprints left in the natural rock due to its shape and preservation status. A new analysis that the Munhojang footprints (composed of 13 footprints) are dinosaur tracks shows social perceptions of the ancient people, characterized by the fear of supernatural beings and the limits of scientific interpretation. Through this scientific and humanistic exploration of Munhojang Footprint that are passed down from generation to generation as legends, pray for peace and well-being of the village through rituals and rituals every year, and have been preserved and managed as practical evidence, it is expected that traditional culture and natural heritage will be linked and mutual value will be enhanced.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.38 no.1
• /
• pp.77-84
• /
• 2020

This study is apply 3D spatial information per traditional landscape space by comparing spatial information data created using a small drone and 3D scanner used for 3D spatial information construction for efficient preservation and management of traditional landscaping space composed of areas such as scenic sites and traditional landscape architectures. The analysis results are as follows. First, aerial photogrammetry data is less accurate than 3D scanners, but it was confirmed to be more suitable for monitoring landscape changes by reading RGB images than 3D scanners by texture mapping using digital data in constructing orthographic image data. Second, the orthographic image data constructed by aerial photogrammetry in a traditional landscaping space consisting of a fixed area, such as Gwanghalluwon Garden, produced visually accurate and precise results. However, as a result of the data extraction, data for trees, which is one of the elements that make up the traditional landscaping, was not extracted, so it was determined that 3D scanning and aerial surveying had to be performed in parallel, especially in areas where trees were densely populated. Third, The surrounding trees in Soswaewon Garden caused many errors in 3D spatial information data including topographic data. It was analyzed that it is preferable to use 3D scanning technology for precise measurement rather than aerial photogrammetry because buildings, landscaping facilities and trees are dense in a relatively small space. When 3D spatial information construction data for a traditional landscaping space composed of area using a small drone and a 3D scanner free from temporal and spatial constraints and compared the data was compared, the aerial photogrammetry is effective for large site such as Hahoe Village, Gyeongju and construction of a 3D space using a 3D scanner is effective for traditional garden such as Soswaewon Garden.

• Journal of architectural history
• /
• v.10 no.3 s.27
• /
• pp.77-91
• /
• 2001

The study is the analysis on Oe-am village which is designated as a folk-preservation village in 1988 and is included in the fact of the dwelling change through Spot-Survey and Case-Investigation in the last decade from now(2001), The result shows the main change on the stand-up dining room installation, the place with the boiler and bathroom installation, the additional expansion through the combination of the small twice or third space, the using change, the prototype restoration. The reason of this change is shown the following. 1. There is the dual structure that the villager repairs that because the repairing operation is biased the prototype restoration since the government construction. 2. The internal change is come from more at thatched house than at tiled house and the order of the main element's change is Kitchen (35%), main room (30%), living room (24%) and other rest room (11%). 3. The change of the dining room in the internal composition material is the strongest and the change is included in the using change, the installation of the new sub-division in the spot and the expansion of the outside if necessary. The reason of the main change is life-style's. Therefore we can know the change of the dwelling structure and we are able to make a modern-life. Also, If the restoration or repair is necessary, the change element on that must be considered.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.42 no.1
• /
• pp.1-13
• /
• 2024

This study requires a strict distinction between the sculptures we call 'Jangseung' because their origins, history, or functions are different from each other. Therefore, a theoretical consideration was made through the origin and history of Jangseung. Currently, Jangseung is widely distributed throughout the country, but the Honam region shows the largest distribution, and 73 out of 167 locations nationwide remain in the Chungcheongnam-do region. Among these, there are 54 stone jangseungs in Jeollanam-do, 37 in Jeollabuk-do, and 19 in Jeollabuk-do. In particular, the original shape of the stone jangseungs in the Honam region is well preserved, and as a center of the agricultural economy, the jangseung culture is active in this region. It was popular, and many stone jangseungs were built in the Daejeon area amid social changes in the late Joseon Dynasty. However, in the South Chungcheong region, there is not much culture about stone jangseungs, but there is a village meaning and consciousness that stone jangseungs have, but it is true that research on stone jangseungs is insufficient in various aspects. Among them, the form of the stone jangseung built between the 17th and 19th centuries is a sculpture that contrasts with the wooden pillar-type jangseung that is common in the central region, and shows the simple mentality of the people of the Daejeon region without any embellishment. Through Jangseung, we were able to discover the unconscious and potential creativity of national aesthetic consciousness. Therefore, the purpose is to trace the change process of the stone jangseung in the Daejeon area, investigate the functional aspects of this structure, and based on this, examine the various current status and locational characteristics of the so-called stone jangseung. In addition, the wooden figures and stone statues that are now commonly known as Jangseung were each erected in different times and for different reasons. Centering around Daejeon, the study attempted to research and identify representative stone monuments or 'stone jangseungs' that appear as stone statues, and even suggest their form through locational characteristics and suggestions. As a result, traditional jangseungs have changed in various forms as times change, reaching their present form, and the religious elements of modern jangseungs made and erected today are weakened or disappeared, and are used as symbolic symbols or sculptures of tradition. Although it has lost its traditional function as an object of village faith, it functions as a milestone or sign at the entrance to a village or event site, or as an exhibition in special places. It was found that the modern jangseung is a representative symbol of Korean traditional culture and is being re-created as an artistic sculpture that expresses common, simple, natural beauty and humor. Therefore, through this study, based on more specific and systematic investigation and research on the jangseung, it was materialized into a more developed form considering its utilization plan to prevent miscellaneous spirits from entering the village through the currently existing stone jangseung and to improve the spatial space accordingly. It is believed that what is located at the entrance can greatly convey its meaning. Therefore, it is judged necessary to maintain the strong characteristics of folk religion without the sophistication of foreign religions for various deities.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.31 no.3
• /
• pp.83-94
• /
• 2013

The purpose of this study is to offer basic data about prototype conservation of the Orijangnim, natural monument No. 404. For this study, March to August 2010, was a literature surveys and field research, and based on this, the Delphi survey of local residents and experts meeting were diagnosed with forest back ground, spatial extent, in the form of forests, flora and vegetation of the surrounding area, so examined closely the original form. Range of the Orijangnim was presumed from Jacheon middle school entrance($N36^{\circ}05^{\prime}59.9^{{\prime}{\prime}}/E128^{\circ}54^{\prime}32.9^{{\prime}{\prime}}$) to Odong of Hwabukmyeon village entrance($N36^{\circ}05^{\prime}31.0^{{\prime}{\prime}}/E128^{\circ}54^{\prime}32.5^{{\prime}{\prime}}$). The Orijangnim in the original form of the existing forest surrounding the village along gohyeon river going back a long S-shaped about 2km is considered. The investigated vascular plants consist of total 198 taxa : 2 forms, 20 varieties, 179 species, 152 Genera, 72 Families. Most of the 60 kinds of large land plants lots of whole plants accounted for 33.3%. A main vegetation of the Orijangnim have been distributed 473 objects of 21 species, and evergreen conifers is 19% to 92 objects, on the other hand, deciduous broadleaf tree is 79% to 373 objects, so the Orijangnim can be maxed forest that deciduous broadleaf tree is dominant. When consider the composition purpose of forest, environment of location, tree size, surrounding flora and vegetation, because an original vegetation of Orijangnim is suggested Zelkova serrata, Salix glandulosa, Celtis sinensis Pers., Quercus variabilis, Quercus acutissima , Sophora japonica L., Cornus walteri Wanger. we must restore around such species of tree. Cedrus deodara (Roxb.) Loudon, Chaenomeles sinensis, Prunus yedoensis Matsum., Ginkgo biloba , Pinus thunbergii Parl., Populus tomentiglandulosa T. Lee is considered to have been planted in the last.

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

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.38 no.2
• /
• pp.95-107
• /
• 2020

The purpose of this study is to provide the basic data by analyzing and analysing the Growth Conditions of old Trees in Yangdong village. This study investigated about the conducted on tree information, soil information, and tree health. The result are as follows. The trees information in Yangdong Village consists of Juniperus chinensis, Salix chaenomeloides, Salix pseudolasiogyne, Celtis sinensis, Zelkova serrata, Gleditsia japonica, and Gleditsia sinensis trees, The range of height was 4.0~17.0m, and the diameter was 0.51~1.34m, Juniperus chinensis trees of No.17 was most large. In the results of soil analysis, there showed that acidity was pH4.1~6.3, hardness of 5~48mm, organic matter content of 21.2~29.1g/kg, electrical conductivity(EC) of 0.34~1.76dS/m, available P₂O₅ of 79.8~451.6mg/kg, exchangeable K of 0.22~1.71cmol+/kg, exchangeable Ca of 4.98~7.44cmol+/kg, exchangeable Mg of 0.67~2.19cmol+/kg, exchangeable Na of 0.19~1.04cmol+/kg and cation exchange capacity(C.E.C) of 7.23~13.02cmol+/kg. As a result, the highest number of tree health levels is 8 of 11trees of Celtis sinensis, 2 of 7trees of Zelkova serrata, and 3 of Gleditsia sinensis, and 13 of 30 trees of health levels, The Older trees with high infection, spoil and hollowed part were the remaining trees except for the healthy part. Relatively, more than half of the number of targets is infected, decay, and the hollowed site, and it is necessary to perform surgery on the damaged area. In addition, preservation and protection measures should be implemented by supplying root nutrients for trees, controlling nutrients in the body to prevent secondary and tertiary damages that cause the infection site to metastasize to the health site, In order to continually monitor the trees, measures to improve the location environment and management of the trees should be sought.

• Korean Journal of Heritage: History & Science
• /
• v.46 no.2
• /
• pp.46-69
• /
• 2013

The results of study on the meaning landscape and environmental design techniques of the Byulup, Yoohoedang garden(Hageowon) based on the story in the collection of Kwon Yi-jin (Yoohoedangjip, 有懷堂集), are as below. First, Yoohoedang Kwon Yi-jin (有懷堂 權以鎭 : 1668~1734) constructed a Byulup garden consisting of ancestor grave, Byulup, garden, and a school, through 3 steps for 20 years in the back hill area of Moosoo-dong village, south of Mountain Bomun in Daejeon. In other words, he built the Byulup(別業, Yoohoedang) by placing his father's grave in the back hill of the village, and then constructed Yoegeongam(餘慶菴) and Geoupjae(居業齋) for protection of the pond(Napoji, 納汚池), garden(Banhwanwon, 盤桓園), and ancestor graves, and descendants' studying in the middle stage. He built an extension in Yoohoedang and finally completed the large-size garden (Hageowon) by extending the east area. Second, in terms of geomancy sense, Yoohoedang Byulup located in Moosoo-dong village area is the representative example including all space elements such as main living house (the head family house of Andong Kwon family), Byulup (Yoohoedang), ancestor graves, Hagoewon (garden) and Yoegeongam (cemetery management and school) which byulup type Byulseo should be equipped with. Thirdly, there are various meaning landscape elements combining the value system of Confucianism, Buddhism and Taoism value, including; (1) remembering parents, (2) harmonious family, (3) integrity, (4) virtue, (5) noble personality, (6) good luck, (7) hermit life, (8) family prosperity and learning development, (9) grace from ancestors, (10) fairyland, (11) guarding ancestor graves, and (12) living ever-young. Fourth, after he arranged ancestor graveyard in the back of the village, he used surrounding natural landscapes to construct Hagoewon garden with water garden consisting of 4 mountain streams and 3 ponds for 13 years, and finally completed a beautiful fairyland with 5 platforms, 3 bamboo forests, as well as the Seokgasan(石假山, artificial hill). Fifth, he adopted landscape plantation (28 kinds; pine, maple, royal azalea, azalea, persimmon tree, bamboo, willow, pomegranate tree, rose, chinensis, chaenomeles speciosa, Japanese azalea, peach tree, lotus, chrysanthemum, peony, and Paeonia suffruticosa, etc.) to apply romance from poetic affection, symbol and ideal from personification, as well as plantation plan considering seasonal landscapes. Landscape rocks were used by intact use of natural rocks, connecting with water elements, garden ornament method using Seokyeonji and flower steps, and mountain Seokga method showing the essence of landscape meanings. In addition, waterscape are characterized by active use of water considering natural streams and physio-graphic condition (eastern valley), ecological corridor role that rhythmically connects each space of the garden and waterways following routes, landscape meaning introduction connecting 'gaining knowledge by the study of things' values including Hwalsoodam(活水潭, pond), Mongjeong(蒙井, spring), Hosoo(濠水, stream), and Boksoo(?水, stream), and sensuous experience space construction with auditory and visualization using properties of landscape matters.

• (The) Research of the performance art and culture
• /
• no.39
• /
• pp.549-580
• /
• 2019

There are many festivals in the region that mainly use traditional performing arts. Traditional performing arts has a story that incorporates the history of the area, and it is easy to build a brand that can be distinguished from other areas through traditional performing arts, so it has conditions that are easy to grow in the local festival it can. In this paper, I researched the relationship between the significance and regionality of regional performing arts, referring to the case where traditional performing arts, which is a joint cultural heritage of East Asia, are transmitted as a festival. The performance art with strong locality has grown into a local festival, and the Kanto Festival (竿燈) held in Akita prefecture in northeastern Japan was selected as a representative example of that area. Along with the Aomori Nebuta Festival and the Sendai Tanabata Festival, the Kanto Festival is called the 3 major festivals in the northeastern part of Japan. It was designated as an important intangible folk cultural property in 1980 and became more famous. It visited Seoul several times after the 2005 Japan-Korea Exchange Festival event. It is widely known as a regional festival that represents Japan. The Kanto Festival, which was a participatory event on a village basis, has faced problems such as the migration and aging of young people since the 1970s. In order to solve this, they led the participation of schools, educational institutions, and various groups beyond the village unit and persuaded the participation to the local companies. They have been steadily promoting free lectures on technical skills and school visit events that induce children's interest. As a result, the number of moths mobilized in the current festival has reached 250, and the Kanto tournament also shows great popularity every year.