In-beop-dang (因法堂) is a building type that can confirm the complex space composition of the hermitage in the late Joseon Period, which is designed to accommodate various functions such as Buddhist priesthood, living spaces, and auditoriums. These facts have been confirmed mainly through plan analysis in many previous researches. However, such a plan composition has the potential to lead to more in-depth research when dealt with consideration of the Korean traditional wooden structure. In particular, the composition of upper structure in In-beop-dang with Toi-maru in front of the On-dol room can be considered from the perspective of structural response to wooden architecture in the Joseon period after the introduction of Toi-maru. Based on the achievements of these prior studies, this paper was conducted to examine the compositional characteristics, including the upper structure of the Wha-jang-am (華藏庵) In-beop-dang. In order to examine the universal aspects of structural type changes to cope with the complex spatial composition of the In-beop-dang, the cases of an in-mountain hermitage of Kim Nyong-sa(金龍寺) Temple, Geum-seon-dae (金仙臺), Yang-jin-am (養眞庵), and Dae-sung-am (大成庵).

This study sought to reveal the architectural characteristics of Quonset church built in the Archdiocese of Gwangju, and the conclusions are as follows. The Quonset structure, which was used as a military barracks during World War II and was designed to be easily assembled and disassembled quickly, was used in Damyang, Hwasun, and Gokseong churchs. They were all built in 1958, after the Korean War, and can be related to the historical background of the rapid increase in the number of Catholics. They are utility buildings that can accommodate many believers, that is, large quonsets measuring 40 feet (width) x 100 feet (length). The floor plan was largely divided into two spaces, with about 3/4 reserved for the nave and altar, and the remaining 1/4, or 24 to 30 feet, used as a sacristy or confessional. The cross-section is a semicircle with a radius of 20 feet, framed by 6-inch ribs, and its unique structure, in which bricks are stacked on the outside to form the exterior, makes it different from a typical brick church. Unlike other stone churches built around the same time, Quonset church was not expanded. This may be due to the difficulty in supplying special materials such as the ribs that make up the frame, as well as the absence of relevant experts.

본 연구의 목적은 도시 맥락적 관점에서 공연공간이 갖는 공공적 특성을 고찰하고 분석함으로써 추후 공연공간을 계획함에 공공성 구현을 위한 기초자료 역할과 방향을 제시하고 자 하였다. 문헌 고찰 및 선행연구, 사례조사를 통해 건축적 공공성 분석을 통해 공연공간의 공공성 분석항목을 도출하고, 도출된 공공성 요소를 토대로 사례별 공연공간의 공공적 특성을 분석하였다. 연구결과 현대사회의 변화에 따라 공연공간의 기능과 역할이 확대되고 다양해지고 있으며, 공연장을 지역 이나 도시의 커뮤니티 시설로 개방하려는 시도가 많아지고 있다는 것을 알 수 있었다. 그리고 상 업 및 편의시설 등, 다른 기능과 복합하여 이용자나 시민들에게 개방하여 접근이 쉬운 공간으로 변화하고 있음을 알 수 있었다. 본 연구를 종합해 보면 앞으로 국내의 도심 공연공간을 계획할 때 고려 요소로써 시설의 기능 다변화와 도시적 관계에 대한 고려가 중요하게 고려되어야 하겠다. 추후 연구에서는 범위를 확대하여 광범위한 국내외 사례분석과 다양한 관점에 따른 공간 분석을 통해 더 깊이 있는 연구가 필요하다고 판단된다.

Lots of educational and medical facilities were actively built along with foreign missionary activities under Korean Empire era. Paiwha Girls’ High School is one of the educational facilities and at that time dormitory house was essential for recruiting girl students. Especially Paiwha’s dormitory was traditional hanok style, but now an auditorium has built in its place. This study carried on to restore its hanok dormitory house based on the plan sketch which drawn Paiwha Girls’ High School magazine. Through the analysis and investigation, we found some results as follows. Paiwha’s Hanok Dormitory had composed of 23 dormitories rooms, management space, sanitary space, dining space, etc. In living rooms division, there are three types of rooms, and it’s room was 4∼5 pyung(坪) in size and using area per person was 1pyung. Besides all rooms were connected by a corridor. The structure was 5-ryang(樑) type without high column or with one high column. Looking at structure and the shape of the roof on the historic photos, it seems to be a lower roof slope than other traditional house because of reducing its weight. But its span between two columns was wider relatively.

J ogyeongdan is an altar built by the Korean Empire within the burial grounds of Sijomyo(始祖墓), the Jeonju Lee clan, as a part of their posthumous respecting project. This site adheres to strict rules and formalities that are comparable to those of the royal tombs of the Joseon Dynasty, with its altars and monument House demonstrating construction techniques that hold high value in architectural history. This study compares and analyzes construction-related records such as Uigwe, Statements, and Figure, along with their historical context. Through this effort, the study explores in detail the original form of J ogyeongdan at the time of its construction and subsequent transformations in later periods. Findings showed that the Figure was drawed by Chae Yongsin and was only a blueprint prior to the construction; it was modified during the actual construction process. A part of J ogyeongdan project was carried out by demolishing four government office buildings that were closed because of the Gabo Reform in order to secure wood and roof tiles, among other materials. Additionally, concluded the J aesil was by relocated Deokryudang from Samryeyeokcham. Further, instances of distinctive terminology usage were found related to construction materials in the J ogyeongdan Uigwe , which were not used in another Uigwe . These terms were distinguished in detail according to the locations in which the materials were used.

This study was conducted to examine the architectural characteristics of Hak-seong Lee Family's Geun-jae-gong Historic House located in Seok-cheon-ri, Ung-chon-myeon, Ulju-gun, Ulsan. The house is said to have been rebuilt in the early 20th century after it was built in the 18th century, and now there are nine buildings left, including the An-chae, Sa-rang-chae, Sa-dang, storehouses and etc. This house is a large-scale house that is difficult to find similar cases in near region. The division of areas on each building is clear, and it is evaluated that it retains the typical characteristics of the head family in the late Joseon Dynasty in terms of its overall size and layout. In addition, the current wooden structure, which is said to have been rebuilt in the early 20th century, shows the composition method and space utilization method of the 3-Dori type upper structure, which have become more diverse since the late Joseon Dynasty. This has not been dealt with in the previous survey, and should be considered in detail through this paper.

Homogot Lighthouse is located in Pohang of the easternmost of Korean Peninsula. Homogot has become first known as Cape Clonard in the West through the navigation log by La Perouse, a Frenchman who embarked on a global exploration in 1785. Homogot Lighthouse represents an outstanding accomplishment of modernization that numerous civilized countries scrambled to attain in the early 20th century. Located where the geographical risk of earthquakes is high, the structure was nonetheless built to be 26.4m high with brick masonry. Structurally safe and aesthetically graceful, it demonstrates neoclassical ideas superbly in terms of style as well. Although the history of Asian lighthouses is shorter than that of European ones. Homogot Lighthouse, which demonstrates the history of a modern lighthouse along with those in Japan and China, is differentiated by the following characteristics. ① The ‘living lighthouse heritage’ is linked to one of the largest lighthouse museum in the world. ② Where you can see the earliest sunrise at the easternmost of the Eurasian Continent. ③ The completion of a modern-style lighthouse constructed at the easternmost of the Far East after being initiated in Europe. ④ Differentiated historical, architectural, and aesthetic value. ⑤ The heart of the national marine park.

Jogyeongmyo Shrine is the Sijomyo Shrine of the Joseon royal family. It is a representative building that symbolizes Jeonju, the hometown of the Joseon royal family. This study comprehensively analyzes a variety of literature, old maps, and figures, and it investigates the meaning of Jogyeongmyo Shrine as an architectural example as well as its architectural characteristics. The Jogyeongmyo Shrine was built to symbolically demonstrate the superior virtue of the royal ancestors compared to the ancestors of the gentry. King Yeongjo built Jogyeongmyo Shrine, which he considered his greatest achievement, to raise the status of the royal family and exact loyalty from the vassals. Jogyeongmyo Shrine is a unique example of an ceremonial architecture that cannot be observed in China or the previous Korean dynasties. In addition, its architecture looks different from that of ordinary shrines because both Confucian ceremonies and the function of each building were taken into consideration during construction. Although Jogyeongmyo Shrine was preserved without significant changes until the late Joseon dynasty, major modifications were made in all areas except the main shrine area during the Japanese colonial era.

Ijidang(二止堂) is a private village school (seodang, 書堂) established in Okcheon, north Chungcheong province where Jungbong Jo, Heon(重峯趙憲, 1544-1592 AD) had trained for his sound mind and body(yusangcheo, 遊賞處). Jo, Heon was a notable Neo-Confucian scholar of the Kiho School and also a righteous general leading soldiers in Joseon Dynasty. According to Ijidanggi(二止堂記), Ijidang was constructed to honor Jo, Heon and to train local talents in 1647 with the support of Song, Si-yeol(宋時烈, 1607-1689 AD),a representative scholar belong to Kiho School and other local Confucian scholars. Ijidang currently consists of Main Body(本體) in the middle along with the East(Dong-lu 東樓) and the West Pavilions(Seo-lu 西樓) attached to each side. The Main Body and the Dong-lu firstly constructed were to give lectures and to rest within. Ijidang has undergone several changes in its form so far. The surrounding nearby Ijidang shows characteristics of the Confucian architecture for training(J eong-sa, 精舍) and the building itself was to be built in a scenic place apart from the secular world in which scholars stayed, cultivated their body and mind or taught disciples within. The lecture space of Ijidang is positioned next to the main hall(Dae-cheong 大廳) unlike other typical forms of a three-bay building(samganjije 三 間之制) at that period. West lu, a two-story building added afterwards in the early 18th century representing characteristics of the Gate Pavilion(Mullu, 門樓) of Neo-Confucian Academies(Seo-won, 書院) in Joseon Dynasty was typically located where the entrance and the ground floor of the main building are visible simultaneously.

The remaining Joongjaesil(中齋室)-type pavilions in the eastern part of the Jirisan Mountain area showed more complex characteristics than those in the western part. The front number of kan(間) had two, three, and four kan (間) types, but the number of kan on the side was consistent with two regardless of the number of kan on the front. The pavillion is classified into 'central type', 'towards the backward type', and 'expanded by backwards type' according to the location of Joongjaesil. Joongjaesil's size, which characterizes the characteristics of Joongjaesil-type Pavilion, is related to the building's front number of kan. Front number of kan. When this space was increased by one space to four spaces, Joongjaesil must have two spaces. The pavilion with four bays in front showed the characteristics of being concentrated in Sancheong and Jinju, the eastern part of the Jirisan Mountain area. In the eastern region, many high pavilions remain, and the upper structure of the pavilion was insignificant, but the flat shape and public construction showed strong locality.