• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.2
• /
• pp.64-71
• /
• 2012

This is a basic study for recovering original form of Nongsanbyeoleop(農山別業) in Gangjin, Jeonnam, created in the latter part of Joseon period and the estimation of originla form at the time of creation was conducted by analyzing related literature and inspecting the actual site. "Joseokruki(朝夕樓記)" of Dasan Jung, Yak Yong could estimate spatial structure and using form of Nongsanbyeoleop and the arrangement of spatial structure in literature could be confirm by on-the-site inspection. The results of this study are as follows. The first, Nongsanbyeoleop managed spatial factors applying natural topography. For the spatial characteristics of Nongsanbyeoleop, the location of ancestral ritual space including deceased father's tomb and tomb house far from the main levee of Yun, Kwang Taek, a father of Yun, Seo Yu by 1.9km and housekeeping could be confirmed. The second, spatial estimation by "Joseokruki" could be possible. "Joseokruki" describes Joseokru.Youngmojae.Hanokkwan.Cheokyunjung.Sangam as construction factors, Wundang.Kookdan.Nokwunoh. as plant factors, Sookyunggan.Keumkoji.Nokeumjung.Uijanghae as hydroponic factors and Pyoeunkok.Aengjakang as natural topography factors. However, most of them were disappeared and at present, only Youngmojae, Keumgoji, Kukdan and Wundang show the past trace. The third is for the changed space of Nongsanbyeoleop and its reason. The surrounding space of Nongsanbyeoleop was planated by land arrangement in 1960s and it played a role of topographical damage because it's recognized as the plane factor including Nongsanbyeoleop's surrounding landscape rather than dotted factor. The forth, the actual measurement of Nongsanbyeoleop and digitalization of manual map of numerical value are judged to be sufficient to apply as the basic material for recovering garden in the future. Because of the diatahce changing method applied at that time, the garden recovery of Nongsanbyeoleop intended to be concreted and 3D model established by digitalized basic materials is considered to apply for multilateral studying. Thus, Nongsanbyeoleop which is byeolseo including the tomb of deceased father based on the conceptual hyo thought shows clear differences from the organized factors of Byolseowonrim of precedent studies and the importance of Byolseowonrim is sufficient. But, the constructional factors which cannot know disappeared spatial factors and accurate location became the limitation of this study. In the future, clear verification of original form must be progressed by excavation which can confirm the location of construction factors.

• (The) Research of the performance art and culture
• /
• no.34
• /
• pp.9-42
• /
• 2017

Of all Geommu(劍舞, Korean sword dance), Gisaeng-Geommu danced by gisaeng(妓生, Korean female entertainers) for private guests and at the royal court. The Sword dance in the late Joseon Dynasty used to be dynamic exuding menacing "sword spirit(劍氣)." Sword dance being transmitted today is more ritualistic and elegant. This study considers Korean sword dance has a core structure and motifs transcending generational differences, and based on this critical thinking, aims to analyze the structure of Korean sword dance. This study analyzed the prose "Geommugi(劍舞記)" by Park Je-ga(朴齊家) and the poem "Mugeompyeonjeongmiin(舞劍篇贈美人)" by Jeong Yak-yong(丁若鏞) out of literary works from the late Joseon Dynasty, and from official records of rituals(笏記), "Geomgimu(Sword Dance, 劍器舞)" and "Geommu" in "Gyobanggayo(敎坊歌謠)." In the introduction part of Sword dance, a dancer appears, bows and performs a hand dance or hansam(汗衫) dance to and fro. In the development part, a dancer meets with a sword but first hesitates to hold it and dances holding swords in both hands. The climax shows expert sword skills and combat scenes. In the conclusion part, the court dance involves a dancer bidding a formal farewell, while the dance for entertainment, a dance throws away the sword to finish. From literature materials, the structure of Korean sword dance could be divided into an introduction, a development, a climax and a conclusion. Based on this, this study analyzed sword dance movements by linking the beats accompanying the current sword dance, in the order of a Yeombul, the traditional Korean ballad Taryeong or Neujeun Taryeong, Jajin Taryeong, Taryeong and Jajin Taryeong. The introduction part includes a Buddhist prayer and the beginning of Taryeong. Dancers appear, and in two rows they dance facing each other. On the slow beat, their dances are relaxed and elegant. The development part is matched with Jajin Taryeong. Dancers sit in front of swords and grab them, and they dance holding a pair of swords. The beat gradually becomes faster, progressing the development of the dance. But then, the slower Taryeong is placed again. The reason behind it is to create a tension for a little while, before effectively reaching a climax by speeding up the tempo again. Moving on to Jajin Taryeong, dancers' movements are bigger and more dynamic. The highly elated Jajin Taryeong shows dance movements at the climax on fast, robust beats. In the conclusion part, the beat is quick-tempo and on the upbeat again on Jajin Taryeong. Driving on without a stop on the exciting Yeonpungdae(燕風臺) melody, dancers standing in a line dance wielding the swords and bow before finishing.