• 한국농촌건축학회논문집
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• 제1권2호
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• pp.75-82
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• 1999

The purpose of this study is to plan the social space for utilization in rural protestant church. Sindai church is the oldest and has rural characteristics in Chung-Ju. This model is used with the data which were obtained by the paster, believer, inhabitants. The results of this study are as follows ; The movable furnitures have merits of multi-use space in the rural protestant church. This could be possible the various functions for a flexible worship space.

• 산업진흥연구
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• 제7권4호
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• pp.85-95
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• 2022

본 연구는 전통사회와 현대를 이어주는 제례(祭禮)가 의례(儀禮)의 전승(傳乘)이라는 관점에서 제례진설에 나타난 상징성의 의미를 분석하고자 한다. 전통의례의 삶과 죽음에 대한 유교적 생사관과 사상적 바탕이 되었던 음양오행론, 우주구조의 이해와 사시(四時)의 변화로 나타난다. 제사상의 진설이 조상의 존재를 인정하고 상징체계를 통해 산 자와 죽은 자가 시간과 공간적으로 소통하는 의례적 도구로 이해하였다. 또한 사계절과 하늘·땅·지하의 공간을 제수(祭需)의 선정과 배열을 통해 상징화하고 구체화하였다. 현대 제례진설에서 위치를 결정하는 요인은 대상에 대한 시·공간적 분석을 필요로 한다. 이는 제물이 기능적 역할 뿐만 아니라 제물을 통해 표현하고자 하는 시·공간적 상징성으로 이해되기 때문이다. 본 연구에서는 제례진설에 나타난 사상적 배경과 상징체계에 대한 논의를 통해 제례문화의 계승이라는 관점에서 고찰하는데 의의가 있다.

• 건축역사연구
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• 제25권6호
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• pp.35-44
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• 2016

The purpose of this study is to identify the aspect of expression about the form of Shwedagon Pagoda as well as to find out its meanings. The aesthetic value of Shwedagon Pagoda appears as the worship and infinite respect to Buddha realizing its beautiful sacred symbol. The meaning of Shwedagon Pagoda is to progress in keeping pace with the specific flexibility of Buddhism in Myanmar developing Buddhistic diversity and accepting its active changes. As time passes, Shwedagon Pagoda has been transformed. It is because that Myanmar's architecture was developed independently being affected by India with the introduction of Buddhism, and accepted it through autonomous reinterpretation. Then, the function of the worship space surrounding Shwedagon was extended and its annexes and statues of the Buddha were built; its scale became larger. This study shows the comparison between Shwezigon Pagoda and Shwedagon Pagoda. This method of investigation reveals that the formal changes of Shwedagon makes it transform to concise composition and develop aesthetical component giving the sense of vertical rise.

• 건축역사연구
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• 제19권4호
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• pp.109-123
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• 2010

The main functions of a Buddhist temples are as a place for Buddhist services and a place for sermons and each ancient Buddhist temple was equipped with a main and separate building. After Zen Buddhism was first introduced, there was a tendency to change the terms to Buddhist sanctuary and altar, as set forth in the Zen Buddhism code of conduct called 'Cheonggyu(淸規)'. As such, it was thought that the division between Buddhist service space and preaching space were relatively firm until the Goryeo Dynasty. However in the period from the end of the Goryeo to the beginning of the Joseon Dynasty there was an increasing tendency of integration of the two buildings. It can be seen that, in cases where both buildings remained, statues of Buddha were enshrined in these buildings without any distinction. Eventually it is led to the tradition of duo-Buddhist sanctums.

• 복식
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• 제56권6호
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• pp.114-131
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• 2006

An Asian Ethnic Look is based on its own values of traditional costumes and the fashion accessories that are influenced by its own genre within their own culture. In this thesis, it contemplates the study of visual values and the traditional influences of the Modern Western Designers and Asian Designers' definitions and the considerations of an Ethnic look in the countries like Middle East, India, Korea, China and Japan. The standard procedure to understand their Visual and Aesthetic values is acknowledgement of body. From that foundation, an Asian Ethnic Look and its Visual and Aesthetic Values were researched through out the Middle East Asian Look, Indian Look, Korean Look, Chinese Look and Japanese Look which effective after 1990's. The studies are further researched to the comparisons and interpretations of the Western Designers and the Asian Designers, and the definitions of an Asian Ethnic Look and its Visual and Aesthetic Values in between those. According to each country's religious attitudes, a beauty of concealment and a beauty of negative space appeal which emphasize an ethics on humanity and non-materialistic attitudes. It takes meanings of a phenomenon of nature's worship, Yin-Yang five elements of principles, oneness of body-mind and oneness of universe-mankind. Following the studies of Visual and Aesthetic Values of an Asian Ethnic Look, in 1990's Western Designers' interpretations were prominent use of the Asian Traditional Motif3. However, the interpretations of the Asian Designers were based on their own traditional ethics and they minimized decorative elements but enhanced naturalism, feminism, calm and sober designs compare to the past. The Asian Designers' interpretations of their visual values were based on their Asian mentality, beauty and its straightforward genuine perspective and respects of their own culture.

• 한국농촌건축학회논문집
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• 제4권3호
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• pp.23-37
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• 2002

Buddhist Architecture should be set for worship and an ascetic life, which is its main function as it is a religious facility and its space and form can be considered as means to achieve efficiently a religious function. Every religion concludes its religious function through its ideas and form of faith based on scriptures and religious precepts. The thing should be paid attention to from this point of view is how Buddhist doctrines are reflected on the architecture and the background recognition about the fundamental doctrines and religious system should be preceded to clarify it. Existing researches have studied the characteristics of Buddhist temples on the point of functional view and architectural spacial view through phenomenal ways. Though fruitful results bore about the Korean space through that way, more internal viewpoint is required to clarify the fundamental regularities and spatial concepts indwelling in temple architecture. Considering what structural elements were required to compose one space in traditional Korean architecture is the fundamental subject and important. This thesis searches architectural characteristics through inquiring about the main building and annexes and understanding symbolic characteristics about the arrangement of the Buddhist statue and solemn things in the Buddhist temples of tangible cultural assets or above located in Seoul area.

• 건축역사연구
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• 제14권3호
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• pp.53-76
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• 2005

Through a field study of the folk houses, 'Closed ㄱㄴ Type' in Goyang-si, Gyonggj-do, focused on the dweller's life by the method of ethnographic interview, observation, and physical survey. L and opposite L type of inner and outer buildings form a closed inner court, and innermost backyard for woman is enclosed by fence. Form and space of the house contains dweller's traditional life. Outer space of a front gate becomes semiprivate space, for thrashing and piling up harvest and raising vegetables and pigs. Confucius principle does not fully dominate dweller's life of ancestral rite at Daecheong floor, and separation of man's and woman's quarter. Superstitious worship activities took place for lord of site and house. In everyday life, Anbang, inner main room, is assigned for parent's quarter instead of woman's quarter, and Geornbang, next room, was for son's family. Anbang has symbolic meaning for a place of deathbed. House contains agricultural activities, crop harvesting, thrashing, putting into storage, hulling rice, and keeping grain near kitchen. At present, rooms are needed more; sheds are made into rooms, rooms are enlarged toward outside, half outside space like Daechong floor becomes interior space by sash screen. And modern facilities of kitchen and bathroom are equipped for convenience. At the end, meaning and generative principle of those forms are discovered.

• 한국주거학회논문집
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• 제13권6호
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• pp.11-20
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• 2002

The purpose of this study is to investigate the performance level of family events, the events places where the events occur. The subjects of 169 households were selected in Jinju city and data were gathered through a questionnaire method. The data were analyzed by the SPSS package program. The major findings are as follows; 1) Most of the families perform the majority of events except lpchun (the first day of spring), the vernal Equinox Day, the Autumnal Equinox Day, the Vega festival Day, Chilsuk, and the Respect-for-the-Aged Day. 2) Birthday parties score to the highest of all family events. 3) In general, the Lunar New Year's Day, the Full Moon Harvest Day, the ancestor worship ceremony, the 15th of January (in lunar calendar), the feast of a hundred day-old baby among lifetime ceremonies, family members'birthdays, housewarming parties among the other general celebrations, and Parents Day among memorial days are held in their homes. 4) The socialized celebration of the following family events is increasing: the first birthday party, banquets for parents'60th birthday, Christmas, and wedding anniversaries.

• 한국실내디자인학회:학술대회논문집
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• 한국실내디자인학회 2006년도 추계학술발표대회 논문집
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• pp.223-226
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• 2006

The purpose of this design plan is a method for opening the church to regional society to contribute to make up the community within regional society and to achieve the desirable common society of christianity like following. 1)For opening churchs to regional society, the church has to make up exterior spaces sufficiently. 2)The main chapel has to planned with mutipurpose for fiexibility and various functions of contemporary church. 3)The whole facilities have to be organized with a kind of the complex or multifunctional building which can accommodate activities of education, recreation and culture, therefore, content with the community's requirements. 4)The architectural form of the church has to planned with human scale, considering harmonization with regional environment. Modern church architecture needs a centralized plan, a variety of shapes such as square, round oval and polygon rather then a rectangular which is able to bring about a closer reationship between the priest and the congregation in the church.

• 한국조경학회:학술대회논문집
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• 한국조경학회 2007년도 Journal of Landscape Architecture in Asia Vol.3
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• pp.99-104
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• 2007

With their deity groves, Japanese Shinto shrines form unique green spaces. Further, many shrines are located between a settlement and the rural or natural environment. This location relates to the nature-worship of the Shinto tradition. However, when visiting present shrine precincts, it gives the impression that their original landscape location and green space is impaired by urban changes. This study focuses on the point how the scenic condition of district shrines at the fringe of Tokyo is challenged in the present, and presents an example of a successful preservation in the urban area. The key point of such preservation is that it goes beyond the shrine precinct itself. If there still exists a natural or beautiful scenery next to a shrine with some distinct historical or religious relationship, both shrine and scenery should be preserved together.