T h i ss t u d ya i me dt oi n v e s t i g a t et h eC o n f u c i a n -o r i e n t e da g r i c u l t u r ep h a s eo ft h eJ o s e o nDy n a s t y , w h i c hw a sr e f l e c t e d a t t h ep a l a c e s , b ya n a l y z i n gc o n s t r u c t i o n a l a s p e c t sa n ds p a t i a l c h a r a c t e r i s t i cso ff a r ml a n d sa t t h ep a l a c er e a rg a r d e n s . T h e o b j e c t i v es i t e swe r et h er e a rg a r d e n so fG y e o n g b o kP a l a c e , C h a n g k y u n gP a l a c e , a n dt h eo u t s i d eo fS i n mo o mo o n ( 神武門) T h i ss t u d yw a sb a s e do nl i t e r a t u r er e v i e w s . T h ef a r ml a n d sa t t h ep a l a c er e a rg a r d e nw e r ec o n s t r u c t e dt os e l f -e s t i ma t et h e y e a r ' sh a r v e s t c o n d i t i o nw i t h i nt h ep a l a c e s . I t w a sap a r t o ft h ea g r i c u l t u r ee n c o u r a g e me n t p o l i c yo ng o v e r n i n gt h eg r o u p o fJ o s e o nl i k ep u b l i s h i n gt h eN o n g s a j i k s u l ( 農事直說)a n de s t a b l i s h i n gt h eC h i n g y e o n g n y e ( 親耕禮: k i n g ' so wnc u l t i v a t i o n c e r e mo n y ) a n dK i k o k j e ( 祈穀祭: t h er i t eo f p r a y i n gf o r g r a i n ) . I na d d i t i o n , f a r ml a n d so f t h er e a r g a r d e nw e r eo p e r a t e df r o m t h eb e g i n n i n go ft h es t a t ea l mo s tu n t i lt h eJ a p a n e s ec o l o n i a le r a .T h er e s u l t sw e r es u mma r i z e da sf o l l o w s :F i r s t , G y e o n g b o kP a l a c er e a rg a r d e n ' sf a r ml a n dw h i c hb e g u na tt h er e i g n o f S e j o n g ( 世宗) e x i s t e da t t h ep r e s e n t H y a n g w o n j i ( 香遠池) a r e a . I t w a sc o n s t r u c t e di no r d e r t oc h e c kt h ea d v a n c e da g r i c u l t u r a l t e c h n o l o g i e s . T h er e a r g a r d e n ' sf a r ml a n di nC h a n g k y u n gP a l a c e , w h i c hw a se x e c u t e dd u r i n gt h er e i g no f S e o n g j o n g ( 成宗) , w a sc o n s t r u c t e dr i g h t a f t e r t h ei n i t i a l C h i n g y e o n g n y eo f t h eJ o s e o nD y n a s t y . T h e r e f o r e , i t mi g h t b eu n d e r s t o o da st h ec o n t e x t o ft h ek i n g ' so wnc u l t i v a t i o no ft h eJ e o k j e o n c h i n k y u n g ( 籍田親耕).I n j o ( 仁祖)d u gf o rf a r ml a n di nt h eg r o u n do ft h e G y e o n g d e o kP a l a c e ( 慶德宮)t h o u g ht h e r ew a ss o mes t a yp a l a c e , w h e nh i ss t a yd r a g g e do u tf o rt o ol o n g . T h i sb e s p e a k s t h a t t h o s ef a r ml a n d sa t t h ep a l a c er e a r g a r d e n sw e r eo f g r e a t i mp o r t a n c ei nt h eJ o s e o np o l i t i c a l h i s t o r y . T h ef a r ml a n dn e a r G y e o n g n o n g j a e ( 耕農齋) , w h i c hw a sma d ed u r i n gt h er e i g no f G o j o n g ( 高宗) , i n h e r i t e dp r e d e c e s s o ŕ sw a l k so f t h ep r o mo t i n g a g r i c u l t u r ea n de x h i b i t e ds p a t i a l c o mp o s i t i o n ss u c ha st h er e a r g a r d e n ' sf a r ml a n da t C h a n g k y u n gP a l a c e . S e c o n d l y , i r r i g a...
This research traced the characteristics of the semantic landscape, construction intent, landscape composition, and geomantic conditions of the area subject to the research based on the research methods of 'field investigation, document studies, and interviews,' centering around the entire area of Gokseong Hamheo-pavilion (Jeonnam Tangible Cultural Assets No. 160). The result of the research, specifically revealing the forms and methods by which the reciprocal view of nature and landscape composition appearing in the landscape of the entire area of Hamheo-pavilion, as part of the analysis and interpretation over the view-based construction characteristics and position of the entire area of Gokseong Hamheo-pavilion, can be summarized as follows.First, Hamheo-pavilion is a pavilion built as a resting area and as a venue for educational activities in 1543 in the nearby areas after Gwang-hyeon Sim founded Gunjichon-jeongsa for educational activities and dwelling purposes at Gunchon at the 30th year of King Jungjong. Gunchon, where Hamheo-pavilion and Gunjichon-jeongsa is located, exhibits the typical form having water in the front, facing Sunja-river(present Seomjin-river), and a mountain in the back side. Dongak-mountain, which is a guardian mountain, is in a snail-type form where cows leisurely ruminate and lie on the riverside, and the Hamheo-pavilion area is said to be an area bordering on one's way of enjoying peace and richness as it is a place with plentiful grass bushes available for cows to ruminate and lie down while sheppards may leisurely play their flutes at the riverside. The back hill of Hamheo-pavilion is a blood vessel that enters the water into the underwater palace of the turtle, and the building sitting on the turtle's back is Hamheo-pavilion, and the Guam-jodae(龜巖釣臺) and lava on the southern side below the cliff can be interpreted to be the underwater fairly land wanted by the turtle. 6) Second, Hamheo-pavilion is the scenery viewpoint of Sungang-Cheongpung (鶉江淸風, 3rd Scenery) and Seolsan-Nakjo(雪山落 照, 9th Scenery) among the eight sceneries of Gokseong, while also the scenery viewpoint of Hamheo-Sunja(涵虛鶉子, 2ndScenery) and Cheonma-Gwiam(天馬歸岩, 3rd Scenery) among the eight sceneries of Ipmyeon. On the other hand, the pavilion is reproduced through the aesthetics of bends through sensible penetration and transcendental landscape viewed based on the Confucian-topos and ethics as the four bends among the five bends of Sunja-river arranged in the 'Santaegeuk(山太極) and Sutaeguek(水太極, formation of the yin-yang symbol by the mountain and water)' form, which is alike the connection of yin and yang. In particular, when based on the description over Mujinjeong (3rd Bend), Hoyeonjeong(4th Bend), andHapgangjeong(2nd Bend) among the five bends of Sunja-river in the records of Bibyeonsainbangan-jido(duringthe 18th century) and Okgwahyeonji(1788), the scenery of the five bends of Sunja-river allow to glimpse into its reputation as an attraction-type connected scenery in the latter period of the Joseon era, instead ...
This study was carried out to research the locations and comprehensive functions of Chinese unique Banwoldang(half-moon shaped pond) appeared at the traditional Chinese villages. Based on the research, the time of Banwoldang being introduced into Chinese traditional culture could date back to Yuan Dynasty and villages that have Banwoldang mainly distributed in the south of the Yangtze River of China where wealthy and high class have lived. Bamwoldangs were mostly built at the front of the village clan halls for the prosperity of the whole clan, The main reason of Banwoldang construction was to complete Feng Shui functions and its goal from the point of Feng Shui in Chinese ancient villages was replenishing the power of location, including increasing the probability of passing the imperial examination for villagers, multiplying riches, minimizing the fire accident and perfecting the geomantic pattern 'leaning against the hill and facing the water(背山臨水)' of villages. Other functions of Banwoldang were found as the place for the community meeting, fish farming and protection of village from enemy.In this research, the reasons of Banwoldang location and values of its various functions were found. But Banwoldang is disappearing rapidly at the Chinese modern villages because there is no interest in traditional culture. Banwoldang is one of unique elements of Chinese culture that must be preserved, so its meaning and value should be lasted well as the Chinese traditional cultures. 11)
Borimsa Temple in Jangheung, one of the Goosanseonmoon of Shilla Dynasty, calls for a study in the field of landscape architecture because it has very significant elements in cultural and ecological landscaping aspects. This study examined the changes in landscaping elements of Borimsa Temple since the 17th century in order to newly recognize cultural landscaping value of space composition elements for traditional temple and to verify landscape architectural position.
This study was carried out to investigate the construction background of multi-functional vacant grounds in the rear gardens of Kyeongbok Palace and Kyeongun Palace, by understanding the building history of multi-functional vacant ground during the Joseon Dynasty with a special reference to the places formed in the period of King Kojong. The multi-functional vacant grounds in the Palace were the important element from the political aspect of Joseon Dynasty, and became an infrastructure of a state -run organization. The vacant space between Kwangyeonlu(廣延樓) and Haeonjeong(解慍亭), the whole region of Yeolmujeong(閱武亭), Seochongdae(瑞蔥臺), and Chundangdae(春塘臺) were investigated as the multi-functional places, where the events were held for the royal family in the Changdeok Palace after the establishment of the Joseon Dynasty. Various events such as the archery competition, official examination and military training were held at the places. After the inauguration of King Kojong, Kyeongmudae(京武臺) was made in the process of the reconstruction of the Kyeongbok Palace. The Kyeonghee Palace was used as the off-palace rear garden after the year that King Kojong returned to the Kyeongun Palace. The characteristics of two spaces were to apply the space organization of the Changdeok Palace into the rear garden outside of Sinmumun(神武門), Kyeongmudae at Kyeongbok Palace and the pedestrian overpass was established to connect the spaces efficiently in Kyeonghee Palace. Especially, the multi-functional vacant ground in the rear garden during the period of King Kojong functioned as the place to show off the internal and external independence of a nation and to show the authority and dignity of King at the point of time that accelerated the plundering Joseon Dynasty by Japanese imperialism powers, beyond the meaning of national event space that had existed before, such as official examination or archery test. In addition, the fact that the multi-functional vacant ground used as training place for military exercise where many people were mobilized was considered to reflect the contemporary situation.
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