• Journal of architectural history
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• v.30 no.6
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• pp.71-80
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• 2021

This study tries to shed light on character and architectural features of the 2nd construction of Bunhwangsa temple in the mid-8th century. The site of Bunhwangsa Temple is divided into upper and lower areas based on retaining walls running from northwest to southeast, and the main area of the temple centered on Geumdang(the main hall) is located in the upper area. Space composition of the lower area including Wonji(a garden pond) and Gangdang(a lecture hall), is noteworthy in that Bunhwangsa Temple was constructed in a deviating way from rigorous constructional disciplines and used their space efficiently. The Geumdang in the 2nd construction was the largest worship hall with 7×6 bays. The hall was designed to divide its space into two ; the core space was surrounded by outer space. Each gap between columns in the hall was narrowed from center to outer. The main construction of the Geumdang was built as a stable structure with lead-to corridors. This was a much-advanced style than Geumdang at Hwangnyongsa Temple. The Gangdang is presumed to be a large building site as a typical Gangdang style in the Silla era. It was built in the late 9th century and was located in the northern part of the retaining walls. The composition of the middle gate and southern corridors were in double and long corridor style and they were located in front of the 2nd construction. This style coincided in the form of the architectural style of the Hwangnongsa Temple. The 2nd construction of the Bunhwangsa Temple was smaller than the Hwangnongsa Temple. However, it was a prestigious architecture.

• Journal of the Korea Furniture Society
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• v.24 no.2
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• pp.156-182
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• 2013

In this paper, the origin, development and features of a Korean folding stool are studied. A folding stool is a piece of collapsible seating furniture with its legs crossed in the form of the letter "X" and no back attached. In China, the folding stool was introduced from the West around the second century A.D. The folding stool of Korea was influenced by that of China. It is known from the records that the king used the folding stool from the Three Kingdom period. During the Koryo period, Chosun period and the modern period, the folding stool was used to show the authority of the king and nobleman. The folding stool was also used at outside places such as a hunting ground, a ceremonial walk, a battlefield, a garden etc. due to its portableness. Buddha worship policy of Koryo period supported the usage of the folding stool for shanding (禪定) by ascetics of Buddhist temple, or aristocrats. In a contemporary period, the folding stool is continuously produced and used as one kind of a folding chair due to its functionality, movability, storability and efficient space utilization. This research will serve as a momentum to investigate the origin and development of the East Asian seating furniture culture, and contribute to the further study and manufacturing of Korean seating furniture.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.212-231
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• 2021

This study examines the types of gods worshiped in the homes of Utsunoya village, the places where they are enshrined, the rituals and food offered to the gods, the decorations during the rituals, and the people's beliefs. Also, by comparing the gods worshiped in houses in remote Utsunoya with those of downtown Shizuoka, the differences and changes in the gods worshiped in the two contemporary spaces were predicted. Today, the gods enshrined in Utsunoya's houses are amatelaseu oomikami (天照大神), ancestor, ebisu, daigoku, kojin, inari, the god of the toilet, the god of land, and the god of water. From December 31st to January 3rd and on January 15th, Obon (July 15th), October when there is a festival at the village shrine, and on Ebisu Day (October 19th and 20th), residents offer drinks and food to the gods. Japanese beliefs at home are polytheistic in nature. They maintain national identity through kamidana and maintain family identity through ancestor worship linked to the Buddhist altar. The Japanese beliefs at home are firmly established in the background of the home, the base of family life. Japanese houses have a strong character as a religious space where they coexist "with the gods," and the residents have a cultural tradition of living with the gods.

• Journal of Christian Education in Korea
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• v.71
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• pp.241-276
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• 2022

Due to the 4th industrial revolution, which started with the Smart Revolution in the early 21st century, Hyper-Connectivity, Hyper-Convergence and Hyper-Intelligence of our society is accelerating. These changes induced formation of Metaverse as a fused new space that crosses the perimeter of the physical space and virtual(digital) spaces beyond time and place. The characteristics of Metaverse are continuously spread by engaging with the characteristics of the MZ generation, which collects both Millennial generation (M Generation) and Z Generation. With outburst of Covid-19 pandemic, a variety of attempts have been made to utilize Metaverse, even in church education when it was impossible to worship directly. In other words, the usefulness of the Metaverse was confirmed as a new community space of the education of the church. In addition, Metaverse may provide a substantial, experiential and evolving space for church education. However, in order for church education to further develop, the development in the method of education is also required to move beyond mere concept of space. In particular, when the learner-centered education method, one of the common characteristics of the Metaverse and MZ generation, it is thought that the church education in the Metaverse era will be able to go in a more evolving direction.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.347-377
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• 2003

China is a country with large agricultural areas and subject to frequent calamities. Drought is the top of them. It has been a key problem for development of agriculture in the country. In the long struggle against drought, Chinese have accumulated many rational and irrational experiences. The Dragon Kings Belief, which is popular in North China and discussed in a thesis, is one of their irrational experiences. The belief was passed together with Buddhism from India to China in the Tang Dynasty. After it settled down, it was incorporated with the local five dragons belief and a set of beliefs in dragon kings came into existence. The emergence of the dragon kings belief ended the history that the title of rain got was not clear in China and Dragon kings finally got the status. Irrigation is the lifeblood of agriculture in China. In a Chinese mind, Dragon kings are the most important gods who take charge of rain and thus offer the lifeblood. In understanding the nature and characteristics of Chinese traditional culture, it is important for us to make clear the origin and evolution of the belief, find out its nature, function and operation. In the every year beginning of February of the Fanzhuang calendar in the people of Hebeisheng Zhaoxian, would all hold a festival to offer sacrifices to the $^{{\circ}TM}^{\prime}longpai$. Longpai was regarded as the core of the temple fair, thus the native sons came to call this festival; "longpaihui". In this region the'Fanzhuang longpaihui'developed into a well knownand grand temple fair. It was able to attract numerous pilgrims with its special magic power, occupying a place in $China^{{\circ}TM}$ 'eryueer'festival with festive dragon activities. The dragon is a common totem among Chinese nationals. The belief worship of the dragon dates from the start time of primitive societies. Dragon oneself the ancients worship's thunder lightning. In the worship of the great universe, at first afterwards this belief with the tribe's totem worships to combine to become the animal spirit. In ancient myths legends, along with folk religion and beliefs all hold a very important position. The longpaihui is a temple fair without a temple; this characteristic is a distinction between longpaihui and other temple fairs. As for longpaihui must of the early historical records are unclear. The originator of a huitou system has a kind of organized form of the special features rather, originator of a huitou not fix constant, everything follows voluntarily principle, can become member with the freedom, also can back at any time the meeting. There is a longpaihui for 'dangjiaren', is total representative director in the originator of a huitou will. 'banghui' scope particularly for extensive, come apparently every kind of buildup that help can return into the banghui, where is the person of this village or outside village of, the general cent in banghui work is clear and definite, for longpaihui would various businesses open smoothly the exhibition provides to guarantees powerfully. Fanzhuang longpaihui from the beginning of February to beginning six proceed six days totally. The longpai is used as the ancestry absolute being to exsits with the community absolute being at the same time in fanzhuang first took civil faith, in reality is a kind of method to support social machine in native folks realize together that local community that important function, it provided a space, a kind of a view to take with a relation, rising contact, communication, solidify the community contents small village, formation with fanzhuang. The fanzhuang is used as supplies for gathering town, by luck too is this local community trade exchanges center at the same time therefore can say the faith of the longpai, in addition to its people's custom, religious meaning, still have got the important and social function. Moreover matter worthy of mentioning, Longpai would in organize process, from prepare and plan the producing of meeting every kind of meeting a longpeng of the matter do, all letting person feeling is to adjust the popular support of, get the mass approbation with positive participate. Apart from the originator of a huitou excluding, those although not originator of a huitou, however enthusiasm participate the banghui of its business, also is too much for the number.

• Archives of design research
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• no.16
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• pp.101-110
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• 1996

CHOOSA GORACK which is a typical example of traditional houses in the CHO SEON dynasty consists of the four terraced builfing group. Among those,SADANG CHAI are located in the highest level,and SADANG CHAI and SADANG CHAI are toward south direction.It means that building orientation and level were influenced by the distinction of social level and the idea of ancester worship. Floor and ceiling level in the same building is different which was caused by the distinetion of social level in the CHO SEON dynasty and an ariental dual as a variety of openings,exposed ceilings,and furniture against a wall were creating a typical Korean visual harmony. Although the furniture and equipments were very important elements in ONDOL BANG the occupance ratio of these were low because the free space in BANG should be utilized effectively to accommodate the space variation.Both an AN CHAI and SARANG CHAI were composed by the standard space module called KAN.And interior elements were established by several factors such as the human scale,the behavior pattern in traditional sitting life style, and the lumber size of post and lintel construction of Korean house.BANG and DAE GHUNG, composed of KAN,were expanded and arranged side by side so that the natural light and ventilation through them could be used in the result of the kind of lay out,traffic circulation was disturved.In conclusion,CHOOSA GOTACK was formed by the sirect effice of the KOREAN penisula. However this study was based on one sample. It may not enough to deduct soild conclusion.Therefore continuous and farher study is needed for the sestemane evaluation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.15-21
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• 2021

This study studied the value of the spatial organization of the temple and the form of the garden located in the Seojang area in the southwestern regions of China. The value of the Lama temple was looked into by examining the relationship between Lamaism and Lama temple through the spatial organiz ation, building arrangement, and garden of temples that served as the center of history, culture, and politics of the time in the process of converging Buddhism introduced through China's central districts and India with folk beliefs in Seojang through the poor environment. To this end, the value of the space and garden of the Lama temple was derived through the representative Lama temples, Potala Temple, Norbulingka Temple, and Dazhao Temple. First, due to the unique environment in which ice caps and green areas coexist, the representative Lama temples in Seojang, Potala Temple, Norbulingka Temple, and Dazhao Temple, are widely distributed in the form of leaning against valleys and mountain ranges based on folk beliefs and Buddhism's Jatabuli(自他不二) and mandala. the target sites are largely divided into upper and lower spaces. Second, the target sites are largely divided into upper and lower spaces. Buildings for worship are located in the upper space, and spaces for practice and garden are located in the lower space. The garden existed in two main forms. Third, the garden existed in two main forms. Located in the center of the practice space, the garden had an ideal structure to plant bo tree to escape from the two false obsession and go to a world of truth that is with the Buddha behind the world through practice like Sakyamuni, and there was a garden around the temple where meditation and exchange took place. Evergreen coniferous forests are mainly planted in the forests.

• Journal of the Korean Society of Costume
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• v.67 no.3
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• pp.115-132
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• 2017

This study recognizes the importance of the social network platform as a new fashion media, and analyzes the significance of various digital fashion images, based on the 'Aura' theory of Walter Benjamin. The concept of "Disappearance of Artistic Aura" can be summarized into three discussions: 1) the change in the way of artistic perception, which is changes in value from worship to exhibition. 2) the change in the way of artistic acceptance, from personal to mass. 3) the emergence of new artistic concepts such as camera and film. By reviewing characteristics of the $21^{st}$ digital replication era, the study tried to discover and evaluate the expanded significance of the 'Aura' represented on digital fashion images, which are infinitely generated, modified, reproduced, transmitted, and shared in social network environments. The 'Burberry Instagram' was chosen as the subject of the study. The study reviewed around 2,500 images, which were uploaded from February 2011 to July 2016, and selected 200 images deemed the most representative of Burberry, and categorized and analyzed by the extended concept of 'Aura'. The study results as follows: First, the 'Aura' in digital fashion image appearing on social network platforms signifies the expansion of product value in fashion, and it also represents inherited traditions and modernization of images. Second, it also signifies the democratization and globalization of fashion through the open replication and sharing as well as the interaction of criticism and acceptance. Third, it signifies the personalized taste and fashion as everyday lifestyle, through personalized services, securing playful space, and real-time updates.

• Journal of architectural history
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• v.17 no.4
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• pp.129-152
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• 2008

Early Buddhist rock cave temples of India, in spite of being an origin of Buddhist temples, has little been studied in Korea. After field studies and an interpretation of their forms in conjunction with religious life, precedent theories are supplemented and refuted as follows. Starting from the 2nd century B,C., Buddhist ascetic disciples digged residential rock caves, called vihara, for protection from monsoon rain and hot weather, A typical arrangement was settled -a courtyard type, with 3 side rows of tiny one-person bedroom and a front veranda with columns. Also digged were Chaitya caves, in line with viharas, to worship, which is the tumulus of Buddha's relics. I suggest that the original type of chaitya a simple circle cave with a stupa, suitable for circumambulating ceremonies. I refute the existing theory presenting Barabar caves of Ajivika as a chaitya origin, featuring empty circular room without a stupa. I also interpret a typical apsidal plan as being a simple result of adding a place of worshipping rites in front of the stupa. Enclosing columns around a cylindrical stupa is a result of reinforcing both the divine space and circumambulating ceremonies, with elongation toward hall. Finally the chaitya came to have a grandeur apsidal plan with high vault ceiling nave and a side aisle as in Western cathedrals with large frontal horseshoe arch windows. The Buddha image, which had become a new worshipping object, was integrated into the stupa and interior surface. First the stupa and then the statue was introduced to residential Viharas. Therefore, I suggest that the vihara should be renamed as 'chaitya' as a worshipping place, by establishing statue rooms without bedrooms at all. The functionally changed vihara is similar in form to a 'rectangular type of chaitya', little known and developed in different routes. A columned inner courtyard gradually becama an offering place, like Hindu mandapa, Buddhist caves ware changed to a kind of Tantric and Hindu temple by means of statue worshipping offering rituals.

• International Journal of Human Ecology
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• v.9 no.2
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• pp.107-116
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• 2008

A new movement in forming community villages for better living standards is becoming popular. In order to sustain a proper community, it is essential to design proper community programs and facilities, which can encourage the proactive participation of residents. In this study, detailed aspects of the Mindlre (Dandelion) community (including formation process and management of the village) are investigated. The Mindlre community is a successful community village in Korea concerned with residents' participation and community activities. The community is located in Sancheong, Gyungsangnamdo province in Korea. The study methods are references, field trips, and interviews with residents. Six areas were surveyed and investigated: the physical environment of the Mindlre community and eco-friendly elements, respondents' background and the motivation to join, residents composition, residents' participation in the formation process of the community, self-management systems and common activities, and residents's life satisfaction. The mindlre Community was founded on Christian religions faith. The primary idea of this village was building a new hope for rural areas without discrimination. The size of the village was expanded with housing for teachers and students who were linked with the Mindlre School (substitution school). When the community was founded, existing shapes of the village were preserved. The village was physically renovated based on the original environment, in addition nature friendly materials and methods were used. The residents were proactively involved in the community through regular meetings, self-regulation, and community worship. Although the survey results should that most residents were highly satisfied with living standards, there seemed to be no clear division between community facilities and private houses. A systematic and detailed space planning technique was required. In addition, various community facilities are required due to the expansion of the community.