I whole-heartedly congratulate the commencement of the 12th International Society of Ondol Symposium! This symposium is a very meaningful event being held for the 12th time since the birth of the society on an excellent topic ‘Sustainable Architecture and Healthy Living Environment.” I believe that through this symposium we will be able to increase the opportunities for inter-regional exchanges, examine the culture of environment friendly architecture and ondol’s healthy residence, and further the development and succession of the great invention invented by our ancestors, the ondol culture, by combining the ondol technology and culture succeed for thousands of years with the modern. I would like to thank the presidents JuneBong Kim and ShinHo Rhee, board of directors, other secretariats for their efforts in holding this symposium. I would also like to thank the governor of Jin Cheon-gun, Young Hun Yu, for providing the space for this meaningful gathering! I have continuously argued that, like the traditional culture is argued to be the solution to the current human culture, future human culture’s topic should also be searched within the traditional society. More specifically, the solution is in mankind escaping from a human centered mindset and switching to life centered mindset. The biased narrow-minded self-centered philosophy makes people live in a cage made of nationalism, racialism and culture centralism. The results of these conditions these types of point of views are the severe problems we face today. This type of mindset has influenced the way people consider the environment, and at it’s extreme making the environment ancillary to mankind. It can be said a different form of nationalism has been created through the self-centered mind set making mankind the center of the ecosystem instead of being one of the links of the ecosystem chain. If we do not break this self-centeredness it will be impossible to find the stable equilibrium of the ecosystem. The ancient animism that considered every organism as a living thing has hidden itself beneath modern science, and the respect for nature has been replaced with conquest and exploitation. The solution to environmental problems is only possible when the self-centered mindset is broken and the human disposition that seeks to coexist with other species is restored. The restoration of ecological ethics is the only solution for mankind to live on earth forever. Only when the understanding that, things we use have been borrowed from nature and the future is shared, will we be able to solve the current environmental problems. Only when we look at the ondol culture from this point of view, are we able to get a new perspective on the ondol culture and ondol cultural areas that contribute to mankind’s ecology preservation, peace, and coexistence. The research on ondol culture is not simply on culture preservation or education but in the process of recognizing ondol as a cultural asset, understanding ondol culture’s changing pattern, and ondol’s cultural and economic approach. Thus, productive heritage movement is needed. It is great that the variety of activities and academic research of International Society of Ondol’s is not only in cultural asset protection and succession but also in worldwide aggressive cultural asset protection based on environment friendly advancement of mankind’s life quality. From what I have observed of the International Society of Ondol I feel that it has kept the primordial philosophy of ondol culture and has established the identity and symbolism nested within the Korean peninsula. In other words, it has produced results not only in preserving the original form of the culture and managing the certification of ondol technicians but also in ensuring the broad popular appeal of ondol. I would like to praise the efforts and service of International Society of Ondol fortified by advisor Yubok Hwang, president JuneBong Kim, and president Shinho Rhee. In addition, I believe that the following types of efforts are needed. First of all, an academic system based on natural science and humanities of ondol. More specifically there is a need for the expansion and concentration of researchers and experts to explain the ondol culture’s value and meaning quantitatively and through humanities. Secondly, there is a need for the establishment of the ondol culture’s system and management plan. Namely managing resources by ondol securing the original form of ondol culture and technical certification holders, policy based protection and advertisement. Only then will the regional residents that have ondol cultural asset have the pride to voluntary protect and be in the forefront of the cultural movement. Thirdly, by connecting the ondol cultural asset with policy, contribute to regional economy. This process must be done carefully so that it does not destroy the regional culture and it also the process that protects the natural heritage. A tourism policy and sustainable ondol cultural asset conservation strategy must be established. Finally, a strategically promoted administrative support must be secured. Through long-term administrative support with a vision, a unified regional cultural identity must be established through community services of regional culture lovers, such as teens and historians, and alternative movement and community education on cultural asset succession and protection. For continuous cultural development, there is always a need of awareness and behavioral transition. Thus, the modern understanding of the conservation of culture is not in perfectly conserving it in its original state but the process of keeping its original essence and adapting to the developing times. The academic establishment of ondol leads to the establishment of the ondol culture. Furthermore, links within the concept of ondol cultural areas conservation and development, awareness, practice, education and policy. The problems we face today are not independent of the past. The long gone past has provided for us, who live in the modern, wisdom. In addition, it has opened the intelligent knowledge report that allows for the future. Hence, I have great expectations for the International Society of Ondol since it allows for the experience of the environment friendly lifestyles that our ancestors had. Thank you!

. Things we have learned. II . The new Design model Ill. The New Loess housing Model ill. The Building Strategy IV. Use of New Technology

第12回国際オンドル学会学術大会の開催を心よりお祝い申し上げます! 今回の大会は、学会誕生以来「持続可能な建築と健康居住環境」という立派な主題で、十二番目に開催する意味深い行事でもあります。今回の学術大会を通じて、我々皆が地域間の交流機会を増進し、親自然的建築とオンドルの健康居住、文化性を考察する。よって、数千年を受け継いできた悠久なオンドルの技術と文化を現代に溶接し、先祖の偉大な発明であるオンドル文化を一層継承発展させていくことに一助となると確信します。 大会開催の為に努めた会長金俊峰様と会長李信昊様、理事と事務局の皆様、そして意味深いこの座席を用意していただいた鎮川郡郡守劉永勳様に心より感謝申し上げます! 私は一括で、現在、人類文化の代案とする伝統文化の台頭していることと同じ様に、人類の未来社会の話題もやはり伝統社会で探さなければならないと主張してきました。その具体案は、人間は人間中心主義から抜け出して生命中心主義で切り替えることと言えます。特に狭隘で自己中心主義的な哲学観は、人々を自民族主義と自国主義の自文明の中で生きさせいる。この様な観点から起る深刻な問題は、現在我々は目撃しています。 このような考え方は、人間と環境を見る視角にも影響を与え、人間の生においての環境までにも付随的なもので眺めるようにさせることができます。特に自己中心的な考え方は、生態系を繋ぐ一つの輪で認識されなければならない人間を、生態系の中心として把握することによって、もう一つの他形態の自民族主義を作ったと言えます。このような自己中心主義を脱離しなければ、生態系の安定な均衡は探されません。 すべての生物は生きていると考える古代の物活論は近代科学の足元に痕跡を隠し、自然に対する危境は征服と開発に代わりました。環境問題に対する具体的な対策は、今から自己中心的な考え方で脱離して、地球上の他の生物種と伴に共存しようとする人類の心性を戻す時のみに可能できます。生態倫理の回復のみは、人間の地球上で永遠に生きていける唯一の対案であるためです。 現在、我々の使う全てのものは自然から借りて使うものであり、なお未来から借りて使うという認識の共有される時こそ、我々は現在の環境問題を解決できることです。まさにこのような視覚でオンドル文化を眺める時、我々は人類の生態保全、平和と共存に貢献できるオンドル文化及びオンドル文化圏を再認識できるようになると言えます。 オンドル文化に関する研究は単純な文化保護や教養課題ではなく、オンドルを重要な文化財産と認識し、オンドル文化圏の変化様相についての理解、そしてこれに対する文化的、経済的な接近をする過程です。したがって生産的文化遺産運動が必要であるが、国際オンドル学会から導く多様な学問的、実践的な活動は、文化遺産の保存と継承が単純な文化遺産保護という消極的な命題ではなく、自然親和的であり、人間の生の質、進歩を前提とした世界的であります。このような積極的な文化遺産保護という認識で成立していることは誠に嬉しいことです。 私の今まで見守った国際オンドル学会は、オンドル文化の原初的な哲学を守りながら韓半島のアイデンティティと象徴性の内包されたものなどを正立していきつつあると感じます。言い換えれば、文化の原形全勝ための努力と技能保有者の管理も整備されていると同時に、広範囲な大衆性を確保するための努力とオンドル文化の固有性を維持する成果も達成しています。 このような努力と奉仕を惜しまずにきた顧問黃有福様、会長金俊峰様、会長李信昊様を中心にした国際オンドル学会を祝賀しながら、今後以下のような作業も必要であると考えられます。 最初は、オンドルに対する自然科学と同時に人文学的な学問体系を樹立しなければなりません。具体的には、オンドル文化の価値と意味を計量的及び人文学的に説明できる研究者、専門家集団においての力量を集中及び領域の拡大が必要であります。 二番目は、オンドル文化の体系設立と管理計画が必要です。即ちオンドル文化の原形と技能保有者の系統確保による資源管理と政策的な保護及び宣伝です。そうしたら、オンドル文化財を持つ地域住民達は自らに文化遺産保護と文化運動に先に立つ自矜心を持つようになります。 三番目は、オンドル文化遺産を繋ぐ政策として、地域経済の活性化に寄与するようにしなければなりません。この作業は用心深く地域文化を破壊しなくて、自然遺産を傷つけないための作業でもあり、持続可能なオンドル文化財保存戦略と観光政策を樹立しなければなりません。 最後に、戦略的に推進される行政的支援が確保されなければなりません。ビジョンを持つ長期的な行政的支援を通じて、青少年をはじめとする郷土史家など地域文化愛好家の奉仕活動、文化遺産の保存と継承発展の為の大安運動と地域社会の教育が行われて、地域の文化的な正體性の一つとして作って行わなければなりません。 文化の持続的な発展は、いつも認識と行動様式の転換が必要です。即ち文化に対する保存という現代的理解は、文化の人工的な加減無しで本来の状態で完璧に保存することを意味せず、その元初的な本質を保存しながら発展する時代に似合う形式で作り出す過程です。 オンドルに対する学術的の正立はオンドル文化の正立に繋がって、ひいてはオンドル文化圏という概念で、保存と発展、創造のための意識、実践、教育、政策に連結すると言います。 今日、私達の直面する多くの問題は決して過去と無関係ではありません。遠くへ行ってしまった過去は現代に住む我々に知恵を提供しました。又、未来を計かれる賢い知識の報告を開いてくれた泉です。従って、我々の先祖の持っていた自然親和的な生を体験できる報告を開いている国際オンドル学会に大きいな期待を寄せてます。 誠に有難う御座います!

세상에는 다양한 난방방식들이 존재한다. 그리고 대부분의 난방은 열의 복사나 대류를 이용하여 방 공기를 데운다. 실내 온도가 유지되어야 하기 때문에 이들 방식들은 보온과 단열을 매우 중요하게 여긴다. 반면에 온돌은 열전도 즉 접촉으로 난방하기 때문에 방바닥의 축열 능력이 강조된다. 이러한 온돌 방식은 특유한 실내 환경을 조성한다. 즉 바닥에 저장된 열기에 직접 접촉하기 위해 사람들의 일반 활동들이 방바닥 가까이에서 이루어지게끔 한 것이다. 또한 온돌은 실내의 상부가 더 따듯한 다른 난방방식과 달리, 실내의 하부가 따뜻하고 상부가 차가운 환경을 조성한다. 이러한 환경은 한국 사람들이 추구하는 최상의 건강 환경인 두한족열(頭寒足熱)과 일맥상통한다. 이렇듯 온돌은 한국 사람들의 생활 문화와 그 발전에 많은 영향을 미쳐왔다.

There are many different types of heating methods in the world. Most of these heating methods are through radiation and convection. These heating types emphasize insulation because it is important to maintain the indoor air temperature. In contrast, the ondol, emphasizes thermal storage in the floor because it heats conduction. In other words it heats through direct contact. This unique heating method has created a unique interior environment. Activities have to occur close to the floor so that people may come in direct contact with the heat, thereby influencing the cultural development of the Korean people. The ondol has also created an interior environment where it is warmer near the floor than the ceiling in contrast to other heating systems where the area close to the ceiling is warmer. This environment is inline with the optimal healthy conditions the Koreans prefer, the warm feet cool head environment.

In the design of urban rail traffic entrances and ventilation pavilion in the city of Zhengzhou, Henan province, this study tries to explore a kind of regional appearance about the subway entrances and ventilation pavilion design in the new period through the combination of sustainable building ideology [ 1] and local culture. The creation inspiration of the design is from the aspects of humanism, and the design tries to make the building have distinct regional characteristic in the premise of the contemporary feeling with the rational method. The building is located in the central plains , where the cultural resources are very rich. The design tries to choose clements that are from the famous cultural heritage and appeared appropriately in the plan, which to read and promote culture with the perspective of modem style architecture, and also make the subway entrance building have local differences and the identify ability. In the deepening of the design, the green and sustainable thought is the main exploration direction. The design tries to use High-tech building materials, and shows the building texture with the Combination of ETFE (ethylene-tetra-fluoric-ethylene) and steel skeleton, which appear the structure and the form of the building in the new period with the eco-friendly style. At the same time, the design discusses the way of Subway Entrances and the ventilation pavilion in central plains under the constraints of geography, climate and function.

世界上的采暖方式各种各样。这些采暖方式主要是通过辐射和对流, 它们强调保温因为维持室内温度很重要。与此相反, 温突则主要强调在地板里储热因为它通过传导加热。也就是说它通过直接接触加热。这种独特的加热方式创造了独有的室内环境。室内活动与地面紧密相连, 以致于人们直接接触地面的热量, 而这种方式影响韩国人民的文化发展。而且温突创造了这样一种室内环境, 它使得地面比天花板更暖和, 但是对于其他采暖系统来说, 天花板温度是更高的。这样的环境是韩国人更喜欢的最佳的健康状况, 也就是头寒足热。

With the rapid development of the rural economy and vigorous promotion of energy-saving technologies, it is found through a field investigation that the new rural housing in the northeast of China shows new changes on green, energy-efficiency, health, comfort and beauty. The new rural housing mainly applied the technologies of composite energy-saving wall, double or three layers of glass energy saving windows and the roof benzene board insulation, heated in winter by Kang with the fuel of straw, corn stalks and other bio energy, which brings prominent energy-saving effect and the improved indoor environment significantly. The only or main function of the Kang is no longer the heating facilities in winter, but to play its unique benefits of comfort and health for sleep as a bed. the highlights of cultural traditions and customs in Cold rural area, the changes of the Kang are smaller and more exquisite. In the future, northeast rural housing should integrate the technolgies of residential structures, materials and kang further to promote rural sustainable development of society, economy.

This paper gives a definition of the heating facility-Heated Kang and its primary form in northeast Asia using the method of typology. It also analyzes the origin and development of Heated Kang based on archaeological traces and literature materials, and traces back the word "Kang" from the viewpoint of linguistics, in order to make clear the origin time, place and development of Heated Kang.

By selecting rural residential houses of Jiaozuo region as the research object, paper analyzes local residential houses' origin, formation and development. Base on searching literature study, field research, and summarizing the previous analysis methods, firstly, describe the form of rural residential houses in Jiaozuo region; secondly, analyses the causes of architectural evolution; lastly, summarizes the evolution laws. Then combined with related domestic and abroad instance, paper is to propose reasonable advice and strategies for preservation and update the rural residential houses in Jiaozuo.

The core of vertical space greening of urban architecture which is an effective approach to build the green healthy living environment and to increase urban green space, is the ecological planting epidermis design. By means of learning the experience of international ecological planting design of construction epidermis, the paper reviews principles of ecological planting design of construction epidermis and the relationship between this and planting design, which bases on the concept of BBL, the bioclimatic buffering layer. Furthermore, it aims to find new creative ideas of the combination of green plants and construction epidermis design, in order to provide references for Chinese construction epidermis design practice.

Housing problem is one of the most basic human problems. This paper refer to primary ecological concept of the traditional local-style dwelling houses, try to find a way, put the traditional ecological concept into use for modem residential buildings, study the applicability between traditional local-style dwelling houses and modem residential buildings.

온돌은 동북지방주거에서는 가장 중요한 요소 중 하나이다. 약 2천 년 남짓 유구한 역사 동안, 독특한 온돌양식과 온돌문화를 형성하였으며, 아파트온돌, 라지에이터, 공기조화 난방 등으로 발전하였다, 온돌은 동북 대가족 문화의 주요한 요소일 뿐 만 아니라, 농가의 공간형성과 구축에도 중요한 단서이다. 온돌은 자연형 에너지사용으로 고효율 방식이다. 전통의 온돌-일반적으로 흙 벽돌과 벽돌을 쌓아서 만들고, 음식을 할 때 사용되는 그 여열을 통해 외부와 연결된 부뚜막을 통해 내부와 연결된 고래가 있는 방구들을 지나 굴뚝으로 열을 전달한다. 오늘날 동북의 신농촌은 아주 빠른 건설개발단계에 있다. 기술의 발전과 관념의 변화에 따라, 사람들은 전통온돌을 기반으로 한 혁신적인 시도들을 선보이고 있다. 새로운 온돌을 만들어 내기도 한다. (뜬바닥온돌,에너지절약온돌 등.) 신형온돌은 전통온돌의 모든 기능을 계승할 뿐만 아니라, 지속가능한 발전의 요구와도 맞는다. 즉 전통문화에 현대적 기술을 결합한 형태이다. 본 논문은 동북지역농가를 연구대상으로 하였으며, 온돌의 내포된 함의, 형식과 종류, 난방방식 및 기타 신형 온돌의 발전과 변천에 대해서 다루고 있다.

This is a research on the Korean immigrant village and house in Y eonbyeon Long-Shan village in China. The house (so called Minga in Korean), which was studied in this paper, is the vernacular architecture of dwelling for the rural people in this area. It is the most common dwelling type. We can find Korean vernacular influences on the architecture in this area by the Korean-Chinese people. Long-Shan village is laid out with the so called Bae-san-im-su way which means that to the north of the village are mountains, Moa mountain a branch of Baekdu Mountain ( R *I I 1), water, Haeran river (/Bi.~}[) to the south. The main axis of village layout is made of two roads. The village is mainly developed along the east-west main road follows the southern creek. The other axis is north-south main road and other sub roads branch out from it. The sub roads serve as the transition between main road and the allies, which are the access to individual houses. The main building is usually laid on the northern side of the individual site with garden attached in south. The main entry is usually on eastern side of the main building and the separate service buildings are between the main building and the entry. This also relates to the kitchen location in the main building. Usually the kitchen is on eastern side of the main building and most frequently related with separate service building in function

Heated Kang as one of the most important elements of the northeast rural residence, formed a unique " mode of heated brick bed " and " culture of heated brick bed " in the long history of more than two thousand years. Kang bed-stove has many functions, for example, heating residential, communication, emotion and so on. Not only it is the carrier of the northeast family’s material culture, also it plays a major role to spatial organization and building of the rural housing. Kang bed-stove is a way of the repeated skillful use of energy. The traditional heated brick bed built with mud and brick. It connects heat able adobe sleeping platform in its outside and links chimney in its inside. The quantity of heat of Kang bed-stove comes from the waste heat of cooking .In recent years, the new rural construction of northeast is in the stage of development of high-speed. With the progress of technology and the renewal of the concept, based on the traditional heated brick bed, people have made some beneficial attempts to change and have introduced some new heated brick bed: Suspended Kang, energy saving kang and so on. All new heated brick beds both retain the traditional heated brick bed’s functions, and conform to the requirements of sustainable development planning. new heated brick beds are the combination of traditional culture and the new technology. This paper bases on rural housing of northeast area as the research object, discusses the connotation、forms and types、 heating means of traditional heated brick bed and the evolution of new type of Heated Kang.

火炕作为东北农居最重要的元素之一, 在其悠久的两千多年历史中, 形成了独特的“炕居模式”和“炕居文化”, 火炕集居住、交往、采暖、情感等功能于一身, 不仅是东北大家庭的物质文化载体, 也对农居的空间组织和构建有重要的意义。火炕是一种巧妙地重复利用能源的方式。传统的火炕一般都用泥坯和砖块砌成, 外接土灶, 内联烟道, 通过炒菜煮饭的余热, 将炕窜热。近年来, 东北的新农村建设正处于高速发展阶段, 随着技术进步和观念更新, 人们基于传统火炕进行了一些有益的变革尝试, 推出了一些新型火炕：吊炕、节能火炕等。新型火炕既保留了传统火炕的全部功能, 又符合可持续发展规划的要求, 是传统文化与新技术的结合体。该文以东北地区农居为研究对象, 讨论了火炕的内涵, 形式类型、采暖方式及其新型火炕的发展演变。