• Journal of the Korean Institute of Landscape Architecture
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• v.23 no.1
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• pp.51-65
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• 1995

Conservation of the natural environiment In chosun-Dynasty, Korea, is analysed on the basis of the of official records of the king's offices(Chosun-wangjo-sillok). In the popular ideologies of the dynasty, Seongleehak(philosophy of humanity arid natural laws) and Pungsu (geomancy) , the naturnal enviroment is defined as an entity con-sisting of Cheon (heaven) , San(mnountains) , Su (water), Geumsu (animals)and Chomok (plants) .the notion of Tacksi-Tackmul(being careful to take natural resources at the right time) was one of the Cheonmyung (eavenly decrees) . It was believed that violation of this principle resulted in natural disasters. Sasan(four mountains surrounding Hansungbu-, the capital city, now Seoul) , were strictly preserved according to geomancy practices. In areas other than the capital city, Sanlimcheontack (mountains, forests, rivers and ponds) were con-served for sustained production of building materials especially pinetrees for ship building, foods, firewoods, horses, and orter useful natural resources. Various conservation policy insturuments were adopted. Prunning trees was permitted only in October. Capturing fishes was allowed only after the spawning period. Protection areas were designated in Sasan, Seongjoesiplee (surroundings of the capital city) , Geumsan(protected mountains), Kangmujang(hunting and army training grounds), Sijang(firewood areas), Mokmajang(horse ranches) and Neungyuk(royal tombs) . Activities prohibited for conservation purposes included cutting timbers, burning, building houses or tombs, dumping wastes, farming and breaking up fresh land, grazing, hunting and trespassing. Positive actions for conservation were rituals to Heaven ennoblement of natural elements such as mountians or rivers, planting trees, Boto (supplementing soil on low ridges) , Josan (mounding) and making ponds. Boto, Josan and making ponds were to make ideal terrains for geomancy. Many government bodies and civil servants were engaged in the conservation activities. For example, Sanjik(forest keeper) was a special position with responsibility for forest management.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.38-51
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• 2015

In the maps of the period, there were three large ponds called Dongji(東池), Seoji(西池) and Namji(南池) in Hanyang, the capital of Joseon Dynasty. They were different than the ponds found in the palace, civic buildings, and private dwellings. Dongji, Seoji and Namji were ponds relating to Fortress wall of Seoul, and all had lotuses cultivated in them. The purpose of this paper is to clarify the locational and spatial characteristics of these ponds and to detail the construction and reconstruction process and management conditions through maps, drawings, illustrations, historical records and literary works from the urban environmental perspective. The results are as follows. First, Seoji and Namji were intended for Bibo(裨補) which redeemed the geographical weaknesses of Hanyang, securement of bright court water(明堂水), supplement for fire energy(火氣), fire preventive water and waterscape facilities, while Dongji was emphasized on protecting water mouth(水口) besides Bibo and securement of bright court water. Second, Seoji was connected to mountain streams and Dongji and Namji were to ditches. The ponds connected to ditches had been difficult to fill and maintain. Third, Seoji and Namji were in urban areas, whereas Dongji was in farmlands, and these locational differences had an influence on the use of ponds. Fourth, the shapes of ponds, in contrast to the ponds in palace and civic buildings, which were perfectly square, were either freeform or square with rounded edges. Fifth, lotus ponds could be maintained by continuous management polices, earth filling and reconstructing process were repeated during the Joseon Dynasty. The lotus ponds of Fortress Wall of Seoul which had managed over 500 years, were built in, in accordance with the tenets of Bibo pungsu geomancy; however as time passed, they were maintained not only as public open spaces, but also a cultural attraction for residents and visitors.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.190-217
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• 2012

This research has studied the building awareness of Nu-Jeong that a view of nature and aesthetic consciousness to unite the nature are inherent by considering Nu-Jeong of scholars who left fame and wealth behind and retired to hermitage in the backwoods in the 16~18 Century. This is to clarify correlation with leaving nature as it is, namely, an ideal state that scholars at the time would enjoy, through landscape awareness accepted into Nu-Jeong literature. In addition, this research has tracked the ideologic flow that acts on space formation by clarifying Korean unique meanings inherent to Nu-Jeong's cultural landscape. As a suggestion for this, the interpretation through 'Pungsu location Nu-Jeong name's analysis Nu-Jeong literature analysis', etc. was tried, so its integrated conclusion is as follows. It is not a chance that scholars of Joseon have left numerous literature works singing the nature. They already had huge interest and knowledge on the nature, and achieved active poetic exchange by sublimating the praise of nature as literature. Nu-Jeong, which was a place of exchange like this, had cleanliness of the nature and ideological purity as an oppositional space on turbid political realities. The Nu-Jeong literature drew the nature into a literature space as it is, without doing abstraction or ideation on the nature. The owner of Nu-Jeong exclusively possessed such natural landscape in grim and independent postures, so it provided a clue of Nu-Jeong cultural landscape that this research aimed to discuss. Scholars who aimed to raise wide and large vigor filled in between the sky and earth got to convince that people are born from the nature, grow in the nature and finally return to the nature. What people are born from the nature and finally return to the nature is just consistent with Taoistic and Zhua-ngzi thoughts denying human work, and leaving nature as it is or nature itself remained intact which is an ideal state. The construction at the time is a vessel containing the spirit of the times of the era. This thesis has proved that the Nu-Jeong culture of scholars located on the central line of Korean landscape was the flower of Joseon's scholar culture by interpreting it semantically.

• Journal of architectural history
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• v.2 no.2 s.4
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• pp.37-49
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• 1993

The Purpose of this study is to look for the total conspectus of Roo-Jong(RJ) Architecture in the middle and latter era of Koryo Dynasty. The method of this study is the review of old literature, the Roo-Jung description of Dong-Mun-Sun, which had compiled in the Ninth year of Seung-Jong (AD 1478) by confucian scholar. The conclusions of this study can be summarized as follows : 1) The main currents of thought having a great influence on the RJ are thought of Mountain God (or Sin Sun, which is dwelling in mountain) or Taoist, thought of Lao-tzu and Chuang-tzu. They had required the RJ Architecture to pursuit the life of God. In this existence value meaning, the RJ Architecturethe is the semi-sacred & profane space. In the being aspect, RJ is the transcendental architecture. 2) The way of life of in the RJ had strongly turned from the personal space, mainly mind control place, into the friendship-society space, pastime place. 3) The RJ had located after the images that is what should be. The images were formed on the ground of natural landscape elements, communication elements. And these elements were indicated on one's visual, auditorial sensation with oneself. 4) In planning aspect, the scope of visual, Pungsu and history were aided with the factors of climate, topography and geography. Specially in location and fabric planning, they had regarded more important the objects and scope of visual than the climate factor.

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.48-63
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• 2013

The results of the study on the space planning and landscape design of Unjoru(雲鳥樓) through the 'Jeolla Gurye Omidong Gado(全羅求禮五美洞家圖)' drawn using GyeHwa(界畵) technique are as follows. First, 'Omidong Gado' is believed to date back to the period when Unjoru(1776~1783) was established for the following reasons: (1) The founder, Yoo-IJu(柳爾?), sent the drawing for the house while he was serving as the governor of YongCheon county(龍川府史). (2) It shows the typical dwelling houses' space division and its location is in a good spot with mountain in the back and water in front(背山臨水) and there is every indication of scheme drawing. (3) Front gate was changed and remodeled to a lofty gate in 1804. Second, Nogodan & Hyeongjebong of Jiri Mountain sit at the back of Unjoru, and faces Obong mountain and Gyejok mountain. In addition, the Dongbang stream flowing to the east well illustrates the Pungsu theory of mountain in the back and water in the front. Third, the house is structured in the shape resembling the character 品, divided into 5 areas by hierarchical order in the cross line from all directions. The site, which includes the outdoor yard and the back garden, consists of 5 blocks, 6 yards and 2 gardens. Fourth, the outdoor yard with aesthetical value and anti-fire function, is an ecological garden influenced by Confucianism and Taoism with a pond (BangJiWonDo Type, 方池圓島形) at the center. Fifth, the Sarang yard(舍廊庭) is decorated with terrace garden and flower garden, and the landscaping components such as oddly shaped stone, crane, plum, pine tree, tamarisk tree and flowering plants were used to depict the ideal fairy land and centrally placed tree for metaphysical symbolism. The upper floor of Sarangchae commands distant and medium range view, as well as upwards and downwards. The natural landscape intrudes inside, and at the same time, connects with the outside. Sixth, pine forest over the northern wall and the intentionally developed low hill are one of the traditional landscaping techniques that promotes pleasant residential environment as well as the aesthetics of balanced fullness.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.57-65
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• 2012

This work attempted to study the properties of expression of ground, the composition of outlook and the implications of the connotative symbolic scenery throughout investigating the properties of expression content and method of the scenery, outlook, viewpoint, natural features for each drawing and intention of making 4 old maps, which had been made in the period of the Great Korean Empire and had been called 'Wansan-dohyoung(完山圖形),' 'Jogyeongdan- bigak-jaesil-dohyoung(肇慶壇碑閣齋室圖形),' 'Jeonju-geonjisan-dohyoung(全州乾止山圖形)' and 'Jogyeongmyo-gyounggijeon-dohyoung(肇慶廟慶基殿圖形),' and analyzing the correlation between their drawings. For this aim, observatory investigation by using a map, on-spot investigation, analysis involving the satellite images and internet were carried out with literature review simultaneously. The result of investigation could be sum up as follows. Gyounggijeon(1410), Jogyeongmyo(1771) and Jogyeongdan(1899), where are the core space to lay the historically firm foundation for securing the fact Jeonju is the home of the Royal Family of Joseon, had been built, fixed and extended for giving legitimacy to the Joseon Dynasty and a part of strengthening of royal authority. And these had played an important role of spiritual mainstay from early in the Joseon Dynasty to the era of the Great Korean Empire and had been managed and maintained continuously. It is grasped that the 4 maps consist of Sanhyuoungdo(山形圖; a kind of a mountain map), which is the map for showing a burial place of Lee Han(李翰), the founder of the Joseon Dynasty, and its auxiliary drawings and these had been drawn intensively to justify dignity and authority of the Imperial Family and the Emperor after the name of country was renamed the Great Korean Empire as a part of national undertaking. In detail, Wansan-doghyoung is the key map for announcing the existence of Jogyeong-myo, Gyounggijeon and Jogyeongdan in Jeonju and informing their locations and Geonjisan-dohyoung is the map of divination based on topography for highlighting the geomantic justification of the founder's mausoleum. Jogyeongdan-bigak-jaesil-dohyooung is the partial map detailing for Geonjisan-dohyoung. Jeonju-geonjisan-dohyoung and Jogyeongmyo-gyounggijeon-dohyoung had employed the binary reduced scale and the bird-eye view method and in the above maps, Geonji Mountain is the main mountain and these maps make an exaggeration of the main geographical features, centering Wangjabong and Euimyoso, unlike the real geographical features. Also, the other main geographical features, which are found in the burial place, are expressed in detail by changing the view. In the point of view of 1 set being consisted of 4 maps, 'Wansan-dohyoung' has the property not only as Gunhyoundo, which Gun and Hyoun mean a unit of the administrative district, respectively and Gynhyoundo is a kind of the map for recording their locations, but also as the map of showing their locations. On the other side, 'Jogyoungmyogyounggijeondohyoung' is a kind of lay-out drawing as a partially detailed map. In addition, it has been found out that 'Jeonju-geonjisan-dohyoung' and 'Jogyeongdan-bigak-jaesil-dohyoung' is not only Pungsu- hyounggukdo having the function of Sanhyoungdo but also a detail drawing. On the base of these properties, it is considered that the functionality as a serial map had been strengthened, unlike the existing old maps.