This paper aims at the examination on the fallacy of the name of ‘Dadaepo-gaeksa’. The results are as follow: The so called ‘Dadaepo-gaeksa’ was one of the official buildings of Dadaejin, the naval forces in the late period of J osun dynasty. The building was moved to Molundae near the original site in 1970. And two years later, it was designated as a cultural asset. However it’s real name is ‘Dadaejin-dongheon’, because Dadae-jin gaeksa was demolished about the time of the foundation of Dadaepo-elementary school. Otherwise, Dadae-jin donheon was used as a school building from 1904 to 1970. Futhermore, the architectural style of the existing building is different from the general gaeksa’s in the period of J osun dynasty. Therefore, the name of Dadaepo-gaeksa needs to change into Dadaejin-gaeksa and to restore as its original style.

This paper attempts to study on the substantial characters of the sangryang-muns written for the constructions of Sudara-jang and Beopbo-jeon at Haein-sa in the years of king Gwanghae and king Injo. On that basis, it also attempts to declare the first time that the Buddhist Order firstly used long sangryang-mun, and to presume the backgrounds of the constructions. The results are as follows: First, the queen, Mrs. Ryu and court ladies of king Gwanhae had participated as donators to the constructions. Therefore, it is supposed that the constructions had been promoted by the queen's Buddhistic beliefs as well as the commemoration of the 6th award of eulogistic posthumous title to king Gwanghae. Second, throughout the history of Korean Buddhism, long sangryang-mun was firstly used in the construction of Sudara-jang. Therefore, we can see the fact that long sangryang-mun was introduced to the Buddhist Order, as donation by royal families. But the long sangryang-mun couldn't be suitable for the traditional customs of Buddhism, the monks wrote additionally the Balwon-mun, so to speak, the pryer address. Third, the sangryang-mun of Beopbo-jeon was written in the mixed format of long sangryang-mun and traditional Balwon-mun. It is supposed that the Buddhist monks wanted to keep the traditional customs. Four, in the late period of J oseon dynasty, the same formats as the sangryang-muns of Sudara-jang and Beopbo-jeon have been widely used in the various Buddhist buildings. Consequently, it is supposed that these three sangryang-muns were the embryonic formats for the major types of the late Buddhist building sangryang-muns.

Busanjin Fortress was originally made of stone fortress for the Joseon Navy, which was located in Dongnae area in the late Joseon Dynasty. However, the Japanesque Castle of Busanjin in 1592 was built by the Japanese military during the Japanese Invasion of Korea. Since the Japanese military retreated, the Joseon Navy had renovated the fortress and had used it as a base for stationing, and it had been maintained in Busanjin Fortress until the Joseon Navy was disbanded in 1895. After the abolition of the Naval Force System, the space in Busanjin Fortress was dismantled, and the government facilities and their sites were not properly managed and repaired, eventually was sold to Japanese. As Busanjin Fortress failed to function properly, the coastal space in Busanjin became a burial ground after being reclaimed by Japanese with real estate investment in mind. Today, the traces of Busanjin Fortress have been removed by the reclamation work, and only the remains of some stone pillars remain under the name of Jaseongdae(子城臺). Thus, the old custom as the Naval base disappeared, leaving only the image of Japanesque Castle.

This paper aims at researching on the substantial characters of the memorial address, namely the mookseo-myeongs(墨書銘), written at the members of the wooden buildings in the late period of Goryeo Dynasty and the early period of JoseonDynasty. In this paper, I pursued to declare the systematic origins by the comparison the Buddhist buildings with the other buildings, on the focused the written patterns. Furthermore, I tried to examine the transitional trends in the late period of Joseon Dynasty. The results are as follow: First, it is supposed that the mookseo-myeongs of the Buddhist buildings were not used for the a memorial address for the ceremony of putting up the ridge beam, so to speak the sangryang-muns(上樑文), but the prayer address(發願文) to memorize the donations of the believers for the constructions. Second, it is supposed that ‘the short sangryang-muns’ were originated in the mookseo-myeongs of Buddhist buildings and the other ancient prayer address. In the late period of JoseonDynasty, those were established in the formal literary styles. Third, to the early period of JoseonDynasty, ‘the long sangryang-muns’ were partially used in the several royal palaces. In the late, those were widely used not only in the royal palaces but also in Buddhist buildings, but those literary patterns were rarely changed from the former types.

Sangnyang-mun(上樑文) is not only a memorial address for the ceremony of putting up the ridge beam, namely the sangnyang-ceremony(上樑式) but also the executional record of building construction. This paper aims at researching on the oldest five sangnyang-muns written for the constructions of palaces and government offices in Goryeo Dynasty, especially viewed in the architectural history. The results of that are as follows: First, it is supposed that sangnyang-mun originated in the ancient Chinese ceremonial songs for the celebration of building construction. Second, as compared against the former times, the sangnyang-muns in Goryeo Dynasty were written to the advanced establishing forms and literary patterns, so to speak, these were the more developed styles. Third, in the 12th century, sangnyang-mun was introduced from Chinese Song to Goryeo. To the late period of Joseon Dynasty, sangnyang-mun had been to write for the sangnyang-ceremony as necessary memorial address. Fourth, the writers of five sangnyang-muns in Goryeo Dynasty were the new civil ministers appointed by the soldier rulers. They wrote the contents of their sangnyang-muns, especially focused to the king’s achievements. And in the yugwi-song(六衛頌), they recited six poems in which were complicated the world view and aesthetics of the time.

The aim of this study is to investigate the conversion of Dongnaebu Gaeksa block to public market during Japan’s Colonial Period. The block of Gaeksa was converted into the elementary school for the first time and afterwards occupied by the public market. Dongnae Traditional Market(五日場) had kept up since late 18th century. Dongnae public market was transferred to the site of Dongnaebu Gaeksa in 1937. Especially Dongnae public market(東萊公設市場) in the construction cost of establishment was supplied on loan. A number of traditional markets were reformed into the public markets in the 1930s. and the public market was installed more by the organization of colonial period. Dongnae public market was one of those markets, too. Eventually the establishment of public market meant that the block of Gaeksa had disappeared completely.

The purpose of this paper is to examine the dissolution process of Dongnae-bu Dongheon Block(東萊府東軒 一廓) under the Rule of Japanese. The results of this study are summarized as follows. First, the space orgnization of Dongnae-bu Dongheon Block(東萊府東軒一廓) proved to be clear on the basis of Dongnae-bu Eupji (東萊府邑誌), the ficture of Dongnae-bu(東萊府) and the Original Land Registration Map(地 籍原圖) at the end of Joseon Dynasty. Second, the old government offices, as well as Chungsin-dang(忠信堂), were converted into the local government office for the sake of Japanese colonialism. Third, the old government office and its land were transferred to the banking system(金融組合) and the educational foundation(學校組合) in the interests of Japanese colonist. Finally, the transfer land of civilian industry association forced Mangmi-ru(望 美樓) and Dokjin-daeamun(獨鎭大衙門) to remove to another site and the private lots-subdivision assisted space taking to pieces.

The purpose of this paper is to examine the foundation and subsequent reconstruction years of Unsoo-sa Daeoong-jeon in Busan, especially based on the five records of this building. Moreover, this paper aims to analyze the possibility of the architectural type changes by comparison with nearby Buddhist buildings. The results of this study are summarized as follows. First, Unsoo-sa Daeoong-jeon was built in 1655. Afterward, it had been repaired through five times, but most members of it's wood-framework were found to had been prepared and constructed in 1655. Second, such as the gongpo type, roof type, module system, intercolumnar distance and proportion of intercolumnar distance and column-height, the architectural type of this building is similar to nearby Sinhung-sa Daekwang-jeon. This was because the identical monk-craftsmen carried out the many constructions of nearby temples with their architectural skills at the same period. Third, in particular, the style and created-time of the front gongpos are different from those of the rear gongpos. That is why the front gongpos were replaced when Unsoo-sa Daeoong-jeon was reconstructed in 1771.

This paper aims to examine the constructional background and process of the Japanese military installations of Jisim-do, especially based on the military secret documents. Furthermore, it aims to analyze the characteristics of the remains. First, the study looked into the procedure of forcible occupation by Japan, involving the background of the designation and forcible accommodation of military reservations, and forced eviction by the purchase of land. Second, the study identified the background of construction, purpose, and construction period of each battery built throughout the ‘Fort maintenance period’ according to changes in international situations. Third, it is the 'Chukseongbu' that supervised the construction of fortresses. Fourth, the study considered a series of arrangement processes in which Jisim-do became a fortresses through『Yukgunsungdae-ilgi』, a military operations report for the Japanese army. Through this, it discovered a clear construction process, construction details, and the supply for Jisim-do. The study was also able to reveal the meticulousness in constructing firm facilities more promptly from the ‘design tactics’.

The purpose of this study is to analyze the process of lots-subdivision within the block of Gaeksa at Dongnae-bu under the rule of Japanese Imperialism. Gaeksa of the old government office was the sanctuary that symbolized the sovereignty. Therefore it was naturally a main object of demolition and then the site was converted to other purpose. And Gaeksa was not only converted into the elementary school and the public market but the historic site also processed to break down for opening the road through Japanese Occupation of Korea. The main reasons of lots-subdivision were the transfer from state property to private ownership and the urban development project. Needless to say, the particular major reason was derived from the intention of Japanese Imperialism to destroy the traditional urban. As a result, Gaeksa can not be recognized the traces of today and contributes to the demolition of the remaining ancient building. Finally the deformed urban structure was left over from destroyed building.

This study aims to overview and review the infiltration of Japanese Buddhism and it's influences on the construction and architectural characteristics of Japanese Buddhist temple from the opening of ports to Independence Day of Korea. Infiltration of Japanese Buddhism had been sustained during 70 years from the foundation of Higashi Hongan-ji Temple(東本願寺) in Pusan, by Shinshu Otani School(真宗大谷派) which was one of Japanese Buddhism, to Independence Day of Korea. This study is to be promoted on the following subjects ; 1) the circumstance around the infiltration of Japanese Buddhism 2) Buddhism policy of Japanese Governor and infiltration on Korean Buddhism 3) increasing trend, distribution and construction of Japanese Buddhist temples near downtown areas 4) for the conclusion, case research on Bondang, Gori, and open space and analysis on the architecture style of Japanese Buddhist temples Accordingly, Korean Buddhism had been subordinated to Japanese Buddhism, and the management system and memorial service of Korean Buddhism had to be affected by Japanese Buddhism. This study is considered meaningful for the elementary research to examine the aspects of Japanese style on Korean Buddhist architecture at that time.