• Journal of Forest and Environmental Science
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• 제20권1호
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• pp.28-39
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• 2004

본 연구는 강원도 내 자연휴양림의 프로그램의 현황을 파악하여 향후 자연휴양림의 발전 방향을 모색하고자 실시하였다. 2003년 현재 강원도는 19개소의 자연휴양림(국유림 11 개소, 공유림 4개소, 사유림 4개소)을 조성 운영하고 있으며, 현행 시행되고 있는 프로그램으로는 숲해설, 산악자전거, 산악 마라톤, 산악스키, 숲속 음악회, 숲교실 등이 시행되고 있는 것으로 나타났다. 본 연구에서는 강원도 자연휴양림 프로그램의 새로운 방향을 위해서 문화 복지 교육 프로그램을 축으로 하여 발전 방향을 모색하였다. 문화 프로그램으로는 "전통가옥체험 프로그램", "오지체험 프로그램", "산촌 특산물 프로그램"을 구상하였으며, 복지 프로그램은 "노인복지프로그램"과 "장애인 복지 프로그램"을, 교육프로그램으로는 "숲속의 지구촌 교류" 프로그램 조성과 "인성교육 프로그램"을 제시하였다. 앞으로 주 5일 근무제 도입으로 휴양수요가 대폭적으로 증가할 것으로 예상되므로 관광 강원도의 이미지를 부각시키기 위해서 자연휴양림의 지속적인 관심과 다양한 프로그램 개발이 더욱 증진되어야 할 것이다.

• 한국식생활문화학회지
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• 제11권5호
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• pp.699-710
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• 1996

The sacrificial foods using at 88 villages in Andong area where the village sacrificial rituals are performed, were investigated in 1994. The finding are as follows; 1. Since the village sacrificial rituals keep ancientry, white Baeksulki without any ingredients is used as Ddock (a steamed rice cake) in 74 villages, and in 5 villages the Baeksulki was served just in Siru (a tool used to prepare Ddock). The type of meat serving in rituals has been changing from large animal to small animal and the type of light from bowl-light to candle. 2. Though the ritual observes Confucianism style, memorial address was offered in 34 villages and only in 8 villages, liquor was served 3 times and the address was offered. In 60 villages, liquor was served only once, and calling village god, bowing twice, and burning memorial address paper were performed in order. Burning paper has been meaningful in rituals. 3. Tang (a stew) was served in 21 villages, and in 18 villages even Gook (a soup) was not used. The numbers of village which do not use cooked rice and Ddock are 14, respectively. 4. Fruits are essential in rituals foods. In 63 villages, 3 kinds of fruits are served and this is contrasted with even number of fruits in Bul-Chun-Wi Rituals. 5. In 25 villages, fish and meat are not served. As meat, chicken in 19 village are served. Meat Sikhae (a fermented rice beverage) prepared with meats or fish are served in 5 villages. Slice of dried meat is served in 73 villages commonly. 6. In gender of god for village shrine, woman in 43 villages, couple in 17 villages, man in 9 villages, mountain god in 2 villages, villages tree, etc were enshrined. In 52 villages liquor is served in rituals (liquor is used in 58 villages including serving god), in 28 villages sweet liquor (Gamju) is served for god (sweet liquor is used in 46 villages), and liquor, water, or sweet liquor is just displayed on table but not served in 8 villages. Incensing is found to be not common in village ritual, only in two villages it is performed. The most appropriate rituals food is thought to be pig for mountain god. Home dishes can not be used in village ritual and spoon is not used and chopstick is prepared from wild plant. Meat and fish are used in the raw.

• 건축역사연구
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• 제1권1호
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• pp.68-87
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• 1992

This study is the conditions of location according to formed the times in the clan village. The results of this study are as follows ; 1. in the 15th century, the characterestics of the village established residencial place where mountain stream flowed surrounded by the mountain and deep in the mountains with superior quality land. That's because Sa-dae-bu put equal importance on beautiful scenery and practical benefit for living. Stream House provided economical foundation for Sa-dae-bu to be able to keep confucial manners by putting limit their economic status to small medium sized land owner. Topographical condition such as valley or hollow separated from the exterior maintained unification of consanguineous village in self sufficient farming society and held on to independent territory against external to be able to stay away from turbulent days so that they formed residential area of Sa-dae-bu clan. And the valley where flowed clean water was considered as the connection of continuous place where distinctiveness of form in each curve and and factor of calm and dynamic scenery of the clean stream. Scholars in the middle of Chosun Dynasty located in the utopia as place for confucious retirement to study, a place for refinement by combination with the nature or as a way of spacial practice based on Confucious view of nature. 2. in the 16th-l7th century, Most of existing consanguineous villages adopt deep in the mountains for refuge. at that place, upward rank was established by settlement of the ancestor who entered in the village first, the principal was placed in the center of the village and since descendants became numerous, it was serialized as the space of descendants. So, it was arranged in the order of social rank. Most of the villages showed development step by step started from precaution by apperance of the mountain to the lower part. It's because the topography of valley around the village worked as the natural hedge against external force and genealogy of the clan, regularity of social status, order of entrance into the village were reflected into residencial destribution. Also, order of the rank coincided with the one of aspects on geomancy. Genealogical rank within the village represented spacial rank. Houses of descendants and branch families were placed lower than the principal which showed worship to the principal. 3. In 18th century after, as the village was settled nearby cultivated land considering economical loss caused by long distance between residencial area and cultivated land, direction of sect followed by development of village expanded from the front part of the village to the rear part. The principal that was poped out to the front presented frontage over exterior. Therefore, residencial area of branch families expanded to the rear starting from the principal. This represented a slice of social structure at that time. after 18th century, spirit was percieved superior over material, After then, development of cultivation and expantion of land created difference of economic strength within one village. In order to maintain and show off the status of Yang-ban, economic power of indigenous land owner became fundamental, so, sense to worship and to keep the principal became weak eventually. Taking advantage of that situation, residencial area of branch family expanded to the rear part of the principal which showed dual disposition conflicted with each other. However, these clan rules were destroyed and new rules were created after 18th century because of the situation and consciousness at that time.

• 헤리티지:역사와 과학
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• 제44권4호
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• pp.42-55
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• 2011

이 연구의 기본적인 접근방법은 문화변동론적 시각에서, 소달구지 이용의 근현대적 양상이 어떠하며 그것이 갖는 사회 경제적 적절성과 문화적 의미를 탐구하는 것이다. 이 연구는 한 마을의 자연지리적 경제적 문화적 특성에 따라서 전통적 문화요소가 어떻게 지속 변용되는지를 이해하는 데 참고가 될 수 있으리라 기대한다. 조사지역인 경북 군위군 부계면 가호 2리인 동림마을에서는 소달구지를 일제강점기부터 이용하여 왔으며, 1972년 저수지 축조를 계기로 전통적 소달구지를 개량소달구지로 교체하였다. 1970년대까지는 소달구지로 농산물과 짐을 운반하고, 멀리 부계면이나 군위읍 소재 장터까지 소달구지를 타고 다녔다. 그러다가 1980년대 초반 경운기 도입 이후 소달구지는 마을에서 서서히 사라지면서 단순한 이동수단으로 그 기능이 변했다. 반면 젊은층은 현대식 운송수단을 적극적으로 도입하면서 1980년대에는 경운기가, 1990년 후반부터는 트럭이 마을의 주요 운송수단으로 자리 잡았다. 그럼에도 70대 이상의 노인들은 계속 소달구지를 이용하였다. 노인들은 노동력이 고령화되어, 현대식 운송수단을 사용하지 못하는 상황에서 경사진 농토를 경작하고, 원거리에 분산된 농토에 쉽게 접근하기 위해서 소를 사육하면서 소달구지를 개량하여 지속적으로 이용하고 있다. 동림마을의 개량형 소달구지 이용 전통은 노령의 농민들이 적정기술(appropriate technology)을 실천하는 것이며 고령화된 농촌사회의 문화적 표상이기도 하다. 즉, 노인들이 전통문화의 적합성과 실용성을 인정하여 소달구지라는 전통적 운송수단을 재창조하게 되었다. 그리고 산간농촌이라는 지리적 제약조건 속에서 남녀 노인들이 소달구지를 즐겨 이용하는 현상은 동림마을 노인들의 문화적 표상으로 자리 잡고 있다. 동림마을에서 소달구지가 지속적으로 이용되는 것은 농민들이 고령화되면서, 소달구지가 마을의 자연지리적 경제적 측면과 노인들의 문화적 관성이 잘 부합되기 때문이다. 따라서 사람들은 자신이 처한 제반 상황과 조건에 맞게 문화를 전승 변용한다는 사실을 알 수 있다.

• 농촌계획
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• 제19권1호
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• pp.81-90
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• 2013

The aim of the research was to analyze a correlation between rural villages and a space of amenity resources in order to provide objective basic data for rural renewal planning in the future. 15 villages were selected to analyze amenity resources. A Space Syntax Method(SSM) was used to analyze a spacial structure of each village and location characteristics of amenity resources. Finally, Statistical Package for the Social Sciences(SPSS) was used for a cluster analysis. The results of spacial analysis showed that the MeanDepth of rural villages was 4.482 and Global Integration Value(GInteg) was 0.956. Relatively, a depth was lower and GInteg was higher, compared to other villages. Rural villages were easily recognized and accessible by outsiders, compared to mountain and fishing villages. In the case of rural villages, the MeanDepth of amenity resources was low and GInteg was high in the results of cluster analysis using a nonhierachical method. Results indicated that an access was easy and amenity resources were closely located each other. However, the deviation of each village was great in mountain villages. This research suggests that an effective maintenance of road network for improving accessibility would be given priority in an undeveloped farming and fishing villages' renewal. Especially, using a spacial analysis in village renewal planning process can improve accessibility and maximize an utilization of public facilities and amenity resources.

• 한국환경복원기술학회지
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• 제9권3호
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• pp.51-58
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• 2006

The purpose of this research presents a method to position and makes the structure for eco-corridors reasonably with collectable analysing results of various effects shown in mammals' road-kill at 429 points. Target animals of this research are Leopard cat, Siberian weasel, Raccoon dog, Korean hare, Eurasian red squirrel, Siberian chipmunk and Water deer. The results derived from the empirical analysis on the contents above are followed. First, according to the results as for Leopard cat road kill analysis, which is designated as Endangered Species Class II, the eco-corridor might be located at near village having stead food in order to decrease the frequencies of road-kill, because its road kill points were mainly collected at 4 lane hilly road with mountain-road-farm area geological type of. Second, because Siberian weasel's road kill was detected at 2 lane hilly road with mountain-road-stream geological type, the eco-corridor might be located at near a mill to decrease road-kill frequencies. Third, the road-kill frequency of Eurasian red squirrel can be reduced when the eco-corridor is located at the area across coniferous tree near 4 lane west sea freeway with mountain-road-mountain. Fourth, the road-kill of Raccoon dog can be reduced when the eco-corridor is located at 4 lane mountain road or hilly road with the geological type having farm land-road-mountain(stream). Fifth, Korean hare's road-kill can be reduced when the eco-corridor is located at grass land across ridge line of mountain, because wild rabbit road kill was happened at 4 lane mountain road or 2 lane mountain road(mountain-road-mountain). Sixth, As for Siberian chipmunk, the eco-corridor might be located at the side slope of mountain road at 2 lane mountain road under the speed of 60km/h with mountain-road-mountain. Seventh, For Water deer, the eco-corridor might be located at 4 lane hilly road with mountain-road-farm land. As for Common otter, Amur hedgehog, Yellow-throated marten, Weasel, it is difficult to specify the proper site of eco-corridor due to the lack of data. Eco-corridors for carnivores might be well located at 4 lane hilly road or 2 lane hilly road with mountain-road-farm land, and the track for herbivores might be well located as a overhead bridge on mountain-road-mountain type across mountains. In order to position eco-corridors for wildlife properly, we have to research animal's behavior with ecological background, and to consider the local uniqueness and regularly collect the empirical road-kill data in long term 3 to 5 year, which can be the foundation for the more suitable place of wild life eco-corridors.

• 한국농촌건축학회논문집
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• 제9권2호
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• pp.103-111
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• 2007

After researching 154 rural areas named 'valley' in Goesan County, Chungbuk Province, they are classified by 2 two classes. Firstly, villages located on the crossways valley are 109 of 154, they are located on the valley which is at right angles with a direction of light of a mountain range. A closed valley location is placed in the deep valley against a background mountain range. It is divided with closed large valley and small valley. Secondly, an open valley location style is 45 of 154. It means the villages are paralleled with a direction of mountain and located with same direction of entrance.

• 한국조경학회지
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• 제29권6호
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• pp.1-10
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• 2002

The purpose of this study is to establish a model of cultural sustainability in the traditional village. Cultural sustainability is being advanced by promoting the viability of traditional arts and the unique regional features of traditional culture, such as folklore, traditional landscapes, buildings and other environments of outstanding historical value. These cultural resources were also created or occurred at specific geographic locations at certain points in time by different individuals. The content of this study was to develop a model using indicators for cultural sustainability, and to apply and evaluate the model. In older to evaluate the model, Sonwon-ri village in Yongchon, located in Kyungsangbuk-do, was selected as the case study area. The major findings are as follows: 1) Sonwon-ri village has maintained the vernacular landscape except at the entrance of village. Also, the village people have pride and have adapted to the natural environment. 2) Sonwon-ri village has a self-sustaining system and circular network within its environmental capacity. Sonwon-ri village has many historical sites and buildings such as important folk resources, cultural assets, traditional houses and pavilions. 3) The people how the theory of fens-shui which interprets the location of village in relationship to a crane mountain with the village situated as a crane head. These symbolic and cultural elements have an important role in establishing the boundary of the village. From the research it can be seen that Sonwon-ri village kept many cultural sustainability indicators in terms of active factors, physical factors and psychological factors. By analysing the participation of different scientific disciplines and identifying disciplinary categories, this study provides a basis for understanding how cultural sustainability is subjected to research in the field of landscape planning and design.

• 건축역사연구
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• 제18권3호
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• pp.27-44
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• 2009

In Korea, the direction of houses are typically determined by considering the directional orientation and shape of the mountain range rather than ignoring the geographical feature of the mountain range. Traditional villages of Korea are known to have very particular ways of adopting the geomantic surroundings of natural environment. This is very true especially have a high mountain in the back and a lower mountain in front. At the same time, most of the houses tend to prefer south as a man direction so that they can receive more sun light. However, if the mountain range faces north, it will not be easy to determine the directional orientation of houses. This paper, therefore, tries to identify how the houses of villages facing north, direst the orientation. This, the northern village, solves the problem by facing all direction rather than one major direction. The houses of the villages facing north, tend to revise the direction by changing the back mountain(주산) or front mountain(인산) that helps them change the direction towards he range of eastern or western direction. As a result, the houses tend to the direction towards east and wes compared to north and south. The directional orientation of houses was clearly distributed or concentrated by depending of the shape and directional orientation of the mountain range. This kind of research let us know the relationship between the natural north direction, the direction of geomantic surrounding, and the direction of houses in traditional Korean villages.

• 한국지역지리학회지
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• 제8권3호
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• pp.347-363
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• 2002

본 연구는 영양군 석보면 요원리를 사례로 산지촌의 입지, 형태, 공간적 특성변화를 분석하는 것이다. 사례지역취락의 입지는 지형적인 여건, 식수원, 이주형태에 의해 상업적 산지농업지역으로의 재편이후에는 도로와 농경지에 의해 영향을 받고 있다. 취락형태는 소촌(小村)과 산촌(散村)이 혼재하고 있다. 촌락의 해체/재편과정에서 요원1리는 소촌으로 요원2리는 산촌중심으로 재편되었다. 전자는 자가소유 토지를 기반으로 고추나 담배 등 1차 가공을 하여 출하하는 반면 후자는 임대농이 많으며 주로 반기간 수확 가득한 채소류를 주로 재배하고 있다. 상업적 농업초기에는 가옥과 농경지를 연결하는 방향에서 도로가 개설되었으나 최근에는 외부지역 즉 시장과의 접근성을 중심으로 개설되었고 가옥 또한 이들 도로를 중심으로 이전함으로서 도로가 취락 공간구조 변화의 핵심 요소가 되었다. 종래 마을중심에 입지해 있는 공동체적인 생활과 직결되는 각종 시설물들은 외곽으로 밀려난 반면 상업적 농업과 관련된 시설들이 취락의 중심에 위치하고 있다. 과거 생활중심의 폐쇄적 공간구조에서 생산 중심의 개방적 공간구조로 재편되었다.