• Journal of Environmental Policy
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• v.9 no.4
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• pp.125-154
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• 2010

Among the various contemporary issues that confront the nation or society, surely one of the most difficult to resolve are environmental disputes between government authorities, developers, local residents and advocacy groups. While such disputes can in some cases be the result of a selfish and illegal NIMBY("Not In My Back Yard") syndrome, they can also be an expression of rational and appropriate demands from local residents to preserve the ecology and quality of life for their communities, particularly with respect to the planning of "locally unwanted land uses(LULUs). Accordingly, rethinking NIMBYism entails several implications for planning of LULUs. Until the 20th century many planners considered only "functional rationality" in their decision making, in a confrontational "us versus them"process of "decide-announce-defend(DAD)". I believe, however, that a fair, voluntary, and negotiated process of alternative dispute resolution(ADR) based on consensus building is the means to resolving these disputes. A voluntary process is more desirable and feasible than a coercive one, making ADR well worth pursuing. From this perspective, I explore several factors which affect the resolution of environmental disputes. I suggest three main factors as follows: i) extension of citizen participation, ii) enhancement of equity, and iii) building of trust. Alternatives are presented based on these factors.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.2
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• pp.63-74
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• 2016

The purpose of this study is to expand a prospect of a few-remaining Byeolseo scenic sites of Gangwon-do(Province) through determining placeness formation, prospect characteristics, and landscape meanings of Gumi(Nine beauties) and Sipalgyung(18 scenic views) in Gumijeongsa. Gumijeongsa, which is located in a riverside of the Goljicheon(stream), a part of upstream of Namhangang, is the oldest existing Nujung architecture in the Jeongseon area. This study tried to unearth the Gumijonegsa's locational and formational characteristics through literature review and a field survey. Especially, through the field survey, this study tried to figure out the landscape meanings and contents of Gumi and Sipalgyung by Gumijeongsa's position and its prospect compositions. As a result of this study, Gumi and Sipalgyung of Gumijeongsa are variations of typical traditional culture of Gugok(Nine river bends) and Palgyung(Eight scenic views). Ja Lee, the founder, administrated Gumijeongsa as a core residence of Gugok culture. He established beautiful nine viewpoints from the building, named Gumi, and added 18 detailed landscapes(two landscapes for one beauties), instead of establishing nine river bends of the stream. The Gumi and Sipalgyung are formed by reflection of beautiful locational characteristics from the views in Gumijeongsa, thus the Gumi is the concept which is a unique variation of Gugok and Palgyung culture.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2017.10a
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• pp.72-75
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• 2017

도시농업 및 커뮤니티에 대한 사회적 관심에 편승하여 근래 도시의 커뮤니티가든(Community Garden)이 주목받고 있다. 북미의 커뮤니티가든은 농작물 생산 위주의 개인텃밭을 포괄한 지역사회의 구성원과 함께 만들어가는 오픈스페이스의 형태로, 화훼 등을 포괄하는 개념으로 간주되고 있다. 본 연구에서는 커뮤니티가든의 발상지인 북미 중에서도 가장 선진적인 사례로 손꼽히고 있는 미국 워싱턴주 시애틀(Seattle)시의 피패치(P-Patch)를 대상으로, 85개의 현장 전수조사를 통하여 공간설계 및 디자인요소를 추출하여 시사점을 도출하였다. 분석결과, 첫째 시애틀 피패치의 일반적인 디자인 구성요소는 기반시설, 지원시설, 휴게시설, 특수시설, 친환경시설 등 다섯 가지 기능으로 대별할 수 있는데, 지원시설로는 공구함(Tool Shed)이나 수전시설(Spigot)이, 친환경시설로는 도마(Cutting Board)나 퇴비함(Compost Bin)이 대부분 설치되어 있다. 둘째, 피패치의 공간구성 및 디자인적 특징으로는 이용자 수요 및 입지적 특성을 반영한 유연한 정원 설계를 들 수 있다. 셋째, 피패치는 다목적형 기능을 겸비한 복합적 공공장소로서 공공의 제도적 지원과 시민운동을 연계하는 기회를 제공하고 있다. 넷째, 지속가능성을 담보하기 위해 다양한 이해관계자(이용자, 코디네이터, 운영진, 전문가, 지역주민, 자원봉사자 등)와의 파트너십 구축, 다양한 재원 조달 방안 모색, 체계적인 모니터링 시스템 구축 및 운영을 지속하고 있다.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.10
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• pp.3982-3987
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• 2010

`Sansinkak' is the building which contains the picture or statue of mountain god(=Sansin). It is also an expression of respect for the mountain god. This building is usually very small, so a few person can enter inside it. Because people pray to mountain god for personal purpose, sometime this wishes are exclusive and egoistic, so narrow space is more suitable. Sansin is not the original god of Buddhism, it is the god of folk belief of traditional Korea, so every Sansinkak is located in the back slope of the temples, away from Buddha's building, the center area. Sansinkak is not only the pathway of vital force from back mountains to the temple, but also the exit to the infinite nature as an extension of Buddhist belief.

• 한국방재학회:학술대회논문집
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• 2011.02a
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• pp.186-186
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• 2011

고령화사회의 도래는 노인의 신체적 정신적 특성과 더불어 장기적인 보살핌과 보호에 대한 요구를 증대시키고 있다. 노인을 입소시켜 급식과 요양서비스를 제공해주는 노인복지시설은 점차 그 시설수가 증가할 것으로 예상되며 재난상황에 대비한 시설의 설계, 운영, 관리, 유지단계에서 화재방지대책에 대한 연구가 필요하다고 본다. 본 연구에서는 노인복지시설의 실태조사를 통해 양로시설에서는 입지유형과 시설규모별 특징을 분석하고, 노인요양시설에서는 시설의 설계방식과 운영방식에 따른 재난상황 발생시 문제점을 분석하였다. 중점 조사항목은 화재발생시 대피장소 확보, 대피시설 및 장비 유무, 인력배치 기준 준수 등 이며 각 시설별 도출한 취약점을 바탕으로 법 제도적 측면에서 개선방안을 제시하였다. 개선이 필요한 항목은 크게 3분류로, 첫째, 설계 및 건축 단계는 노인복지시설 건축허가 기준 재정립, 피난계단, 피난공간 등 기준 보완을 위해 건축 허가시 화재안전성 검토 등이 필요하다. 둘째, 운영 및 유지 단계는 피난 방화(防火)시설 관리 개선, 시설운영자의 책임안전관리, 소방시설 기능유지 강화 등이 필요하다. 셋째, 대응 및 경감 단계는 방재관련 운영관리매뉴얼, 장비 등의 정비 및 보완, 현장대응 및 전문능력 향상, 화재상황전파 시스템 개발 등이 필요할 것으로 분석되었다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.4
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• pp.98-109
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• 2016

The purpose of this study is to identify characteristics of spatial structure of Jiangnan water town in China which has been developed along the water channel. Spatial structural characteristics of the water town, Wuzhen and Nanxun in Zhejiang Province are as follows. First, location of town, spatial framework, lot division, and architectural style get determined by the water channel. The water channel is constructed in cross shape, T-shape, or in combination. Secondly, public space of water town is established along main water channel. Visually and functionally alternating private buildings are established on the water channel side and they are creating unique landscape of Jiangnan water town in overall harmony. Thirdly, residential area is established on the east-west water channel side with southward sunny-faced arrangement and waterside residence is in introvert spatial structure with courtyard but the exterior space is connected with water channel intimately. Fourthly, various spatial components along the water channel enrich the sense of place in water town. The components are corridor with roof, tea house, waterside steps, waterside theater and watergate etc. Uniqueness of place is becoming the core competence in modern townscape. In this aspect, Jiangnan water town with historical and cultural accumulation is suggesting a significant implication. Major implications are as follows. First, promotion of proximity to the water is the basic value that the spatial plan of waterfront needs to pursue. Secondly, mixed use is essential for effective land use and revitalization of waterfront. Thirdly, waterfront plan based on the local uniqueness as the place asset is being required.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.4
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• pp.14-22
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• 2012

The position, size and landscape of the former Donam SeoWon as well as the physical organization of the old site, are studied to extract data for the enhancement of the authenticity of Donam SeoWon since its registration as a world heritage site. The results are as follows. The 'Donam(豚巖)' encaved rock, the tombstone of teacher Sagye(沙溪), Kimjipsadang(金集祠堂), the head of the Gwangsan Kim family, the Sagye stream in front of them, and the Gyeryong and Daedun mountains in the distance are united in the former Donam SeoWon as landscape elements that clearly show the characteristics of the former site, which was called 'Donam-Wollim(豚巖園林).' Moreover Yangseongdangsipyoung(養性堂十詠), adds the garden elements of a medical herb field, twins pond, a bamboo forest, a school, and a peach field. On this site, one can also engage in activities that are related to the land and are closely related to Neo-Confucianism such as fish watching, conferencing, visit in seclusion(訪隱), looking for monks, and overseeing farming. The former site facing east is assumed to have Sau(祠宇) - Eungdodang(凝道堂) - Ipdeokmum(入德門) - Sanangru(山仰樓: estimated). Jeonsacheong seems to have been located to the left of the Sau area, Yangseongdang, which contained upper and lower twin lotus ponds, on the right and was surrounded by various plants. As it has been used as a lecture hall for the past 250 years, the former Donam SeoWon, located 1.8km away from the current area, must be preserved, and the landscape should be formed to establish the authenticity of Donam SeoWon.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.25-37
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• 2013

The purpose of this study is to draw reasonable management plans to reinforce essence of Ohyundan(五賢壇: Five sprit tablets), a sacred site and monument of Jeju, by investigating and analyzing current status and problems of cultural landscape elements(e.g. architectural structures, installation, letters carved on the rocks, actual vegetation, etc.) while grasping placeness contained in Ohyundan through consideration of its history and transition process of Ohyundan a future being and shrine of Gyulrim Seowon(橘林書院) in Jeju. Results derived from research are summarized as follows. Ohyundan is noted due to its placeness in that it was a place for Gyulrim Seowon, Jeju's one and only Saaek Seowon(賜額書 院) and it was a symbolic space of exile culture in Jeju. As it is inferred from Gyulrim Seowon, which is dangho(堂號: clan name) of Seowon, orchards surrounding all over places are a signature landscape element that shows placeness of the past Ohyundan. Joduseok(俎豆石: altar stone), representing a core installation of Ohyundan and ancestral tablet of five spirits, created a refined place by putting up common stones around altar and founding blocked stones to wall. This refinement and thrift served basic mind of Neo-Confucianism, and led to of Jeju's Jonyang mind(spend-thrift mind). In conclusion, a practice plan is a prerequisite to restore essence of Ohyundan by actively excluding installations not suitable for placeness or overly designed such as Jeju Hyangrodang(a center for the elderly) and numerous monument houses. On the other hand, together with Joduseok, as letters carved on the rocks such as 'Jeungjoo Byukrip(曾朱壁立)' and 'Gwangpoongdae(光風臺)' and Yoocheonseok serve as a signature landscape that well shows mind of five spirits and teaching of Neo-Confucianism, and also a trace from a confucian viewpoint deeply rooted in Jeju, they are judged as a cultural landscape corresponding to the essence of place in Ohyundan which requires proactive preservation and plans for public relations. Together with this, although many different old big trees such as Pinus densiflora , Pinus thunbergii, Quercus variabilis, Celtis sinenis, Zelkova serrata and Rhus succedanea are a landscape element that increases sacred Ohyundan and commemorative value, now required is thorough entity tree management by assigning serial number on them as many of them were dead or removed resulting from transition process of land use. Further, to reinforce quality of site location belonging to Gyulrim Seowon, a prerequsite is to review plans that create Gyulrim at reinstalled site of building and raw land.

• Journal of the Korean Institute of Landscape Architecture
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• v.39 no.3
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• pp.26-38
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• 2011

The purpose of this study was to analyze the commemoration culture of Vietnam War Memorials (VWM) in Vietnam. Through site survey, the researcher selected 23 VWM in Vietnam and analyzed 5 categories: memorial type, design concept and narratives, location and spatial form, landscape elements, and content expressed in landscape details. The results are as follows: 1. Because of the long, drawn out Vietnam War, which lasted from 1955 to 1975, VWM were divided into 10 types mainly as soldier cemeteries based on a traditional memorial style, battlefields and places of tragedies considering sense of place, war museums representing victory and atrocity in war, and peace parks promoting reconciliation and peacemaking. 2. The analysis revealed that the main concepts and narratives of VWM were to value the victims of the Vietnam War, remember soldiers' contributions, highlight the victory in war and resistance to the United States, and express a sense of place. Peacemaking applied only to My Lai Peace Park and Han-Viet Hoa Binh Cong Vien, built by international cooperation. 3. Cemeteries and appreciation memorials were designed to follow a traditional memorial space form that highly regard both axis and symmetry. The design concept at battlefields and places where tragedies occurred depended mainly upon a sense of place and used symbolic landscape elements to compensate for the undefined concept. 4. Sculptures and towers were mainly used to highlight war victory and resistance as the representative style of a Socialist country, weapons and pictures exhibited in war museums and battlefield showed the reality and strain of war. Symbolic elements of Buddhism and Confucianism were often introduced as a way to venerate the memory of deceased persons. 5. The state and heroic actions in the Vietnam War were realistically depicted on sculptures and walls. Also, the symbolic phrase, 'TO-QUOC-GUI-CONG' meaning 'our country remember your achievement', were written on the memorial tower and 'Quagmiire' was used to metaphorically represent the difficulties faced by the U.S. military on battlefields during the war and the uncertainly that pervaded U.S. society in those days. 6. In VWM, ideologies like nationalism, patriotism, socialism, capitalism were mixed and traditional cultures like Buddhism, Confucianism, Taoism were inherent. Differing from their Confucianism culture, war heroes, particularly including women, were often described by sculpture, monument, and pictures and the conflict in and outside the country regarding the Vietnam War was shown. Further study will be required to analyze design characteristics of VWM in the u.s. and to understand the difference in commemoration cultures between Vietnam and the U.S.

• 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.