• Journal of the Korean Institute of Landscape Architecture
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• v.40 no.4
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• pp.51-61
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• 2012

Kyong-Eui Railway used to be one of the major cross-country railways connecting Busan and Shineuiju. Being the central axis of logistics and transportation in Korea, it also signifies a symbolic meaning of the people's desire for the unification of divided Korean peninsula. A steam locomotive that had stopped in Jangdan Station was bombed out during the Korean War. The locomotive has been neglected and covered with rust in DMZ over a half century, and now is becoming a historic reminder of divided Korea. The initial design approach was based on the three main perspectives of the relocation plan of the steam locomotive in Jangdan Station which is designated as the registered cultural asset no. 78: historical significance, role of a monumental space, and influence on and from the local culture and tourism. Three design subjects were especially highlighted which would represent the identity of the cultural asset, the stream locomotive. First, a vertical watching deck was installed to provide various view points toward the locomotive while ensuring the security of visitors as well as the cultural asset. Second, the Dokgae bride area has good design potentials being on the railway. However, the site is too narrow. Thus, a new ramp and a stairway were placed responding to the existing topography so that the pedestrian environment could be secured last, to respect the local context where the locomotive was originally located, mulberry trees in the locomotive were transplanted as well. Flowering plants were planted around the display area for better ventilation to minimize the negative impact on the locomotive.

• Journal of the Korean Institute of Landscape Architecture
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• v.35 no.6
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• pp.97-109
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• 2008

This study first attempted to catch the transformational affairs and motives of the representative pavilion, Hanbyeok in Honam after its construction. Especially, it re-illuminated the morphologic, significant and functional change process of a pavilion after the early Joseon Dynasty by taking the local scenery, Hanbyeokdang as a sample, and considering the space and scenic characteristics, and diachronically understood its creation process and rebuilt its inherent positional meaning to reach the following conclusion. 1. Weoldanglu, at its early foundation, seems to have stressed the function of a private banquet and lecture hall to train younger students, and served as a reception space. Then the reception function gradually increased, and up to before 1530, it seems to have been called Weoldanglu(月塘樓) or Weoldangwon(月塘院). 2. In 1619, Governor Yoo Saek changed the pavilion name to Hanbyeokdang through the subject of a poem. 200 years after Weoldang's death, it became a public space called Hanbyeokdang, an amusement place in which scholars cultivated great morale, and participated in the sending-off and welcoming of predecessors and successors. This seems to have taken a foothold as a public event or entertainment space for the local administration, Jeonjuboo(全州府) through the remodeling process sponsored by the public. 3. Scenic language such as its indicating name, expression type and surrounding view through old map and so on, the shape of Hanbyeokdang evolved and changed to diverse types after the foundation of Weoldanglu, at the heart of which Hanbyeokdang with its two legs standing at a rock was located. 4. During the late 18th century, Hanbyeokdang seems to have been a wing corridor connected closely to the left corridor of the Jeonju stream bed, whose pattern is presumed to have existed even during the early 19308. Such changes in scenic language make us assume that diverse auxiliary space, a wing corridor, was erected for use as a public banquet and amusement spot of Jeonjuboo Castle, the inherent function of Hanbyeokdang after the mid 18th century. 5. Penetration of Hanbyeokgool and the erection of Hanbyeokgyo caused the change of the ancient shape of Hanbyeokdang. Specifically, a great Hanbyeokgyo passing by the pavilion changed the relative scale, so the pavilion image of pursuing unity with nature has lost the old inherent refinement and visual character.

• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.1
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• pp.107-118
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• 2010

Palaces of a country can be representative aggregate of the culture and arts of the country. Palaces were used not only as a living place to protect kings and royal families and to live cultural lives, but also a political place to govern the country. Kings in Choseon founded the country on the Sung Confucianism, their philosophical background. They built Bangji and Wondo as constant reminders of their philosophy. Bangji is the most apparent characteristic in the palace gardens of the Choseon Dynasty. Finding out the original form of Jidang, restoring the original and passing it on to future generations can be passing on the spiritual culture of our ancestors. This study is done to find out or locate well preserved Jidang, transformed Jidang and lost Jidang in Changdeokgung, which is the best conserved palace of Choseon. This study is composed of Jidang which has been kept in its original state, transformed Jidang, locating lost Jidang and Jidnang which has been unearthed. The total number of Donggwoldo's Jidangs is 17; those that are kept in their original state, 4; transformed Jidangs, 5; Jidangs that were lost and have been located, 8; and newly appeared Jidangs, 2. From the results, opinions on restoration are presented. This study can be a small drop in the thin stream of tradition passing onto future generations in this world where knowledge and information are transported momentarily and the classification of culture and border is mixed, yielding vagueness.

• Journal of the Korean Institute of Landscape Architecture
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• v.45 no.5
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• pp.42-59
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• 2017

To investigate rooting and community forming ability, sod strips of Gramineae such as Miscanthus sacchariflorus (Maxim.) Benth., Miscanthus sinensis var. purpurascens(Andersson) Rendle, Imperata cylindrica var. koenigii(Retz.) Pilg., and Arundinella hirta(Thunb.) Tanaka were planted horizontally at a width of 10~15cm in October 2010 on the bank slope of Kwangju Stream in Korea. Seeds of each species were sown in April 2010 in plastic seedbeds(60cm length ${\times}$ 30cm width ${\times}$ 5cm depth) filled with 4cm of garden soil and grew until October 2010 to form rectangular sod, which then was cut into multiple strips(20cm length ${\times}$ 6cm width ${\times}$ 4cm root depth). Weeds growing on the experiment sites were removed twice a year until those four species had formed a community by 2013. Weeds were not eradicated during 2014 and 2015 to observe whether the community formation can be maintained without weed removal. t-tests on stem numbers and heights in May, July, and September were conducted between 2013 and 2014, and between 2014 and 2015. Stem numbers and heights of the four species in 2014 were significantly decreased(p<0.001) compared with those in 2013 due to weed damage to their growth in 2014. Stem numbers and heights of Miscanthus sacchariflorus(Maxim.) Benth., Miscanthus sinensis var. purpurascens(Andersson) Rendle, Imperata cylindrica var. koenigii(Retz.) Pilg. in 2015 were similar to those in 2014(p>0.05). Stem numbers and heights of Arundinella hirta(Thunb.) Tanaka in 2015, however, were significantly reduced compared with those in 2014(p<0.001) due to weed impact on its growth. After three years of weed removal, a community of each species was formed. Miscanthus sacchariflorus(Maxim.) Benth., Miscanthus sinensis var. purpurascens(Andersson) Rendle, Imperata cylindrica var. koenigii(Retz.) Pilg. were able to establish communities without any further weed removal. Arundinella hirta(Thunb.) Tanaka, however, was not able to maintain its community due to considerable damage to its growth caused by weeds even after three years of weed removal. Miscanthus sacchariflorus(Maxim.) Benth., Miscanthus sinensis var. purpurascens(Andersson) Rendle, Imperata cylindrica var. koenigii(Retz.) Pilg. are more suitable to sod strip plantings on stream bank slopes in terms of the maintenance of community formation without weed eradication. t-test on stem numbers and heights each September during the five year experiment period between sod strip planting and potted plants of the four species were conducted. Stem numbers of strip sod plantings were significantly higher(p<0.001) than those of potted one. Heights of strip sod plantings, however, were significantly lower(p<0.05) than those of the potted samples. Therefore, strip sod planting is more advantageous regarding bank slope erosion protection due to the higher number of stems.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.9 no.3
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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.

• Korean Journal of Remote Sensing
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• v.22 no.6
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• pp.575-579
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• 2006

The land use in suburban area has been changed rapidly due to the urban expansion in Korea during the last few decades. And such land use changes result in various environmental problems such as biodiversity decrease, habitat fragmentation, air pollution and urban heat island. Remote Sensing (RS) and Geographical Information Systems (GIS) can be used for land cover change detection to understand the impact and trend of the land use change. Change detection is the process of identifying differences in the state of an object or phenomenon by observing it at different times and it can provide quantitative and comparative information for the land use/cover change. RS is less expansive than field survey for producing land use maps, and can be accessed quickly and repetitively for large area. Also it can be used for change detection using multi-temporal land use/cover by accumulated data. Therefore, the purpose of this study is to detect and quantitatively evaluate urban land cover change in urban stream watershed area for the last few decades and ultimately to provide the basic data for urban land use planning and management.

• Journal of The Geomorphological Association of Korea
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• v.18 no.3
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• pp.65-81
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• 2011

The landforms based on granite and basalt in Gosung, Gangwon province were analysed. Some part of this area experienced volcanic activities while most of the area was experiencing erosion of weathered mantle(saprolites) of mesoic granites during cenozoic period. Two different lithologies affect the mode of landscape evolution. The basalt covers the mountain tops as a 'cap rock' with flat surfaces. It shows relatively fresh rock surface with cliff or steep slops at the boundary with weathered granite. The blocks detached from the cliff accumulated at the foot of the cliff(talus) or moved and filled the valley(block streams). These debris slopes cover the deeply weathered granites. In the case of Oeum Mt. and Duibaekjae, the number of point of origin of the basalt flow is not clear. The orientation of blocks from block stream coincides with slope aspects and it can be assumed that the bolcks were moved by solifluction. The landscape change of the block streams are dominated by removal of weathered material from beneath of the valley rather than removal of bedrock blocks themselves.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.46-56
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• 2012

The research results of tracing the Landscape Philosophy of Hageowon garden(何去園) in Musu-dong, Daejon of Youhwadang, Kwon, Iijin(權以鎭, 1668-1734) is as below. The ideological background of the protagonist reflected in Hageowon is the Hyoje Ideology(filial piety and brotherly love, 孝弟) of Sinjongchuwon(painstakingly caring for one's ancestors), Musil ideology(pursuing ethical diligence and truthful mind, 務實) based on sadistic tradition and ethical rationalism, Confucionist Eunil Ideology(ideology on seclusion, 隱逸) of Cheonghanjiyeon(quiet relaxation, 淸閒之燕), and the Pungryu ideology(appreciation for the arts, 風流) of Taoism in the Taoist style. Thus, by substituting these ideological values into a space called Hageowon, the Byulup gardens(別業) such as the Symbolic garden(象徵園), meaning gaeden(意園), and miniascape garden(縮景園) were able to be constructed. 2) The space organization system of Hageowon is generally classified into three phases considering the hierarchy. The first territory is the transitional space having residential features, which is an area to reach peach tree - road(Taoist world 桃經) from Youhwadang(有懷堂). The second territory is a monumental memorial space where the Yocheondae(繞千臺), Jangwoodam(丈藕潭), Hwagae(花階), and the ancestral graves take place, centering on the yards of Sumanheon(收漫軒), and the third territory is the secluded space in the eastern outer garden where the mountain stream flows from the north to south and which is the vein of the left-hand blue dragon(靑龍) of the guardian mountain of Hageowon. 3) Symbolically, the first phase has symbolized the space as a meaningful scenery by overlapping the Confucionist place of Youhwadang - Gosudae(孤秀臺) - Odeokdae(五德臺), and the mystic world of Jukcheondang(竹遷堂) - peach tree - road(桃徑). The second phase, which is the space of Sumanheon(收漫軒), Yocheondae, and Jangwoodam, the symbolical value of Sinjongchuwon(愼終追遠) and the remembrance and longing for one's parents are reflected. The third phase, which is the eastern outer garden of Hageowon and where the mountain stream flows from the north to south, is composed of the east valley(東溪) - Hwalsudam(活水潭) - Sumi Waterfall(修眉瀑布). More specifically, (1) Mongjeong symbolizes the life of gaining knowledge through studying to realize one's foolishness, (2) Hwalsudam symbolizes a transcending attitude in life refusing to pursue wealth and fame, and (3) Jangwoodam symbolizes the gateway to the fairyland to enter the world of mystic gods. 4) The rationale behind Hageowon is that the two algorithms of Confucionism and Taoist Theory appear repeatedly and in an overlapping way. The Napoji(納汚池) and Hwalsudam, which pertains to the prelude of space development, has symbolized Susimyangseong(修心養成, meditating one's mind and improving one's nature), which is based on ethical rationalism. Moreover, if the Monjeong sphere pertaining to the eastern outer garden of Hageowon takes the Confucionist value system as its theme, including moral training, studying, and researching, Jangwudam, Sumi Waterfalls, and Unwa can be understood as a taste of Cheokbyeon(滌煩, eliminating troubles) for the arts where the mystic world is substituted as a meaningful scenery. 5) The miniascape technique called artificial mountain was substituted to Hageowon to construct a mystic world like the 12 peaks of Mt. Mu(巫山). By borrowing the symbolic meaning expressed in old poems, it has been named 'Habang(1/何放), Hwabong(2, 3/和峯), Chulgun(4, 5, 6/出群), Sinwan(7/神浣), Chwhigyu(8, 9, 10/聚糾), Cheomyo(11/處杳), Giyung(12/氣融).' The representative poet reciting artificial mountain were Wangeui(汪醫), Nosamgang(魯三江), Dubo(杜甫), Hanyou(韓愈), Jeonheaseong(錢希聖), and Beomseokho(范石湖). They related themselves with literature by transcending time and space and attempted to sing about the richness of the mental world by putting the mystic world and culture of appreciating the arts they pursued in the vacation home called Hageowon.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.21-35
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• 2015

This study conducted a research on the position, construction of space and plants of Ten Evergreen's Garden(十靑園) and Oddly Shaped Stone Garden(怪石園) that are central gardens of Eunguhdang(恩居堂) in the poem 'Statement of Responsibility'(Heo Mok, 1595~1682) and Sochi(小痴) Heo Ryeon(許鍊)'s 'Taeyeongsipcheongwondo(漣川台嶺十靑園圖)' in order to bring light on the construction of space and characteristics of them as a garden of the deep pond, Eunguhdang that is a historic site of Misu Heo Mok(許穆, 1595~1682). The characteristics of Eunguhdang, and the meaning of it from the research are expected to be utilized as a basic data for future restoration of it. The results are as follow: In Eunghudang, there are the main building, a detached house, a separated building, and servants' quarters, and the garden consists of Ten Evergreen's Garden between the main building and a Byeolmyo(別廟), a backyard which leads to a green mountaintop, and Oddly Shaped Stone Garden including a pavilion in the front of the detached house. These gardens are thought to have utilized various oddly stones. From the analysis of existing documents such as 'Gwuimonwon(龜文園)' and several interviews, it is concluded that Gwuimunwon might have had Youngdoseo(龍圖墅) that imitated a stream, and Oddly Shaped Stone Garden might have had a garden which imitates Guimonwon standing for graffiti. The evergreen plants in Gwuimonwon correspond to the plants of Sipjangcheong(十長靑) in Youngdoseo, and through these facts, it is thought to have sought "The clean and cool". Furthermore, the diverse colors of flowering trees and flowers in Oddly Shaped Stone Garden and the surrounding of it is symbolizing dragon which is found in Gwuimonwon and that is contrasting with the evergreen plants in Gwuimonwon. The oddly shaped stones in the garden of Eunguhdang have a strange atmosphere which is felt across the whole buildings in Misu, and s a same aesthetic object that are thought to have created beauty of old greenery and antique appearance by utilizing oddly shaped stones. Misu is based on ever green plants seeking change with flowers along with stones that means spirit, body and bones, which is strengthening his intention.

• 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.