• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.131-141
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• 2011

This study, as a purpose of base study for landscape redevelopement of Seowon, pointed out problems of planting patterns in each sector and suggested an alternative through analyzing old literature, complete enumeration survey in each sector and taking aerial images. the conclusions drawn from this study are as follows. A Pilam Seowon(historic site no 242) is located in a Pyungya-Sanrok(plain and mountain) district in Jangsung-gun and has Junhak-Humyo(Study room in the front and Shirne in the back) type. 23 taxonomic group of arbor, 6 taxonomic group of shrub and 5 taxonomic group of flowers are planted high-densitily in limited flat surface. It can be classified into being planted by family and being planted through landscape redevelopement in 1980s. Korean traditional trees are planted in this area like Pinus densiflora, Juniperus chinensis L., Thuja orientalis L., Zelkova serrato Makino, Sophora japonica L., Lagerstroemia indica, Prunus mume include Ginkgo biloba which is old big tree and is registered in Jangsung-gun as protected trees. The tea tree in this area was introduced from wild tea plantation in Yonhwa moutain and was planted. From now on, we have to pay consideration a form management of planted trees in the historical area, rearrangement of plant density due to over planting, removal of alien trees like Pinus bungeana and Canna generalisa, prevention a dwarfishness of main area due to over planting in outside facilities, recovery a alienation among each planting area, and planting concept from plants drawings on wall of buildings can be suggested. The implications of this case study is that introduction of over planting can make more problems like losing sense of place. Therefore, we must do a actual state survey on traditional landscape area like Seowon from preservation point of view.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.42-54
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• 2014

This study was conducted to identify landscaping elements such as location, situation and feng shui included in the spatiality of Jangseong Pilmaseowon and to interpret aesthetic features of visual-perceptual spatial composition according to its arrangement. As it is shown in 'Pilamseowon', 'Pilbongseowon', and 'Gimhaseoseowon' appearing in antique maps, the awareness considering 'Pilam' as 'Pilbong' and 'Gimhaseo' was revealed. Mountain Pilamsan[Mountain Munpilsan] which is the location of seowon and Pilam(Brush-shaped rock) is the core of establishment of location identity of Pilamseowon and the symbol of Haseo Kim In-hu, which shows that they are deeply related to Ingeoljiryeong(人傑地靈: 'a place derives reflected glory from an illustrious human') based on connection. Pilamseowon shows locational characteristics of living in stream(溪居) facing panoramic 'jeungsan field' without Ansan(案山). Based on the teachings of Neo-Confucianism, Village Maekdong which is the birth place of Haseo, Pilam, seowon geomancy considering the Danbonghamseo-type(丹鳳含書形) geographical shape, formative reflection, Pilmaseowon and structures revealed in building naming more clearly show symbolic landscaping features resulting from 'theory of 'Heaven-Man Unity'(天人合一)' representing the union of nature and haman, than other seowons. The maximization of centrality through connected yards constructed with the 'jeondang hujae(前堂後齋)' arrangement in the order of Whakyeon-lu, Chenogjeol-dang, Jindeak-jae or Sungui-jae, and Woodong-sa is a unique feature of spatial frame of Pilmaseowon. In addition, it reveals the centrality reinforced with 'the move of inner center through arrangement of Kyeongjang-kag and Kyesengbi inside 'YuSik(遊息)' space and religious space' and the landscaping arrangement of Pilmaseowon from installation and device for reinforcement of territoriality. Moreover, it was found that orders and aesthetic features based on Neo-Confucianism were logically realized in the formation of Pilmaseowon with visual and compositional landscaping arrangement such as 'reinforcement of view centrality through composition of windows and doors', 'securement of visual transparency through framing and duplication', and 'realization of hierarchy through height of jaesil toenmaru'. The meaning system and spatial or visual aesthetic features of Pilmaseowon newly arranged and interpreted through landscaping recomposition is not a coincidental but inevitable result. It is another resource basis and an element that can improve the internal exuberance of Pilamseowon. This landscaping reading study is expected to improve the understanding of landscapes of Pilmaseowon and elevate the sensibility of unrevealed cultural landscapes.