This study is aimed at understanding the wisdom of our ancestors in Korean traditional villages and finding out cues to designate and utilize community space in planning residential area in villages by examining community space in Korean traditional villages from cultural landscape point of view.
This study designated 18 Korean traditional villages which have been preserving Korean traditional culture up to now, so deserve conservation from historical, cultural and artistic viewpoint. This study divided community spaces in each village into social area and ritual area depending on their uses and functions based on the results of pilot study and main study. In addition, ritual areas were also divided into Confucian ritual area and ethnic ritual area.
Specifically, this study examined characteristics of space location and users by understanding the location of community space factors in the 18 villages. As for the factor analysis of community spaces, community factors established after the modern age were examined from modern viewpoint, and factors which had been destroyed or lost their original functions were examined from retrospective viewpoint.
Basically, traditional villages were located between mountains and rivers to prevent heavy wind and obtain water easily for stable lives of their residents. When a village was located in rather unstable location, residents tried to complement the weakness with psychological devices such as village woods or hidden treasures, which were sanctified as community space or valuable symbols for villagers.
Korean traditional villages were linked to each other by stream, topography and natural features, forming boundaries among villages and designating their area. Especially, when there were crossroad or specific natural features, villagers' community area was formed with the features with its center. When there was no specific boundary factor, boundaries were naturally made by tacit agreements among villagers.
Among social areas, community center and senior citizens’ center were developed after modern age, and their locations were different depending on the composition of villagers' surnames or the village's features. When there was community space such as community center in front of village, main entrance to the village was usually only one. In this case, mostly villagers had only one surname. When community center was located in the middle of a village with 2 main roads to the village, the villagers had 2 different surnames, or village had branches to other various villages of their dependents.
Wells and fountains, the community places mostly used by women, were closely related to the village's shape. When the village's shape looked like a boat on river or lotus flower on water from Feng Shui point of view, the village did have wells inside the village, but outside of the village near valley. When there were wells inside the village, they tended to form a small cluster, and induced frequent contacts with neighbors, strongly expressing community spirit in small scale.
The space for crop-drying or grain-polishing were located near residences of tenant farmers or servants for all the villagers to use the place easily, utilizing the place as a space for cooperation and mutual aid through community labors. In addition, village yards were used as multiple-purpose spaces for all the villagers to relax, have fun and work.
In Korean traditional village, the head house was located in the deepest spot of each village and center of main stem of the main mountain, creating a symbolic axis of order of rank inside the village. When the head house is located at the center of village, the house itself became central area of the village affecting the village's Feng Shui. Otherwise it had specific rank and location itself in village by locating valuable symbol of the village.
Monuments such as Jeongryeo were erected as clan symbols and commendation for a person to spread Confucian virtue to the villagers. They were usually located in front of village, on the hill or at specific symbolic houses to make many people see them. These kind of monuments also strengthened villagers' sense of belonging, as they were considered as psychological boundaries among Yangban (aristocrat) villages which had strong Confucianism.
As Choseon Dynasty had strong Confucianism which valued hamony with nature, education spaces such as Seodang and Seowon and facility for rites were located on the outskirt of villages. Basically, these kinds of Confucian spaces were built for rites, relax and education, but they had also very symbolic meaning of forming clans' area and ranks. The combination of rites and education functions in these spaces was to make orders in Hyangchon society, encouraging students to study harder by reminding them of great ancestors and increasing the use of ritual spaces which otherwise were used for only clan infrequent gathering and rites.
Ritual places in traditional village were created for villagers' well being and cooperation. It had strong indigenous religion factors transmitted from the past. As the ethnic places were closely related to villagers in its essence, villagers tried to make tacit orders and observe mutual respect and consideration among them. These tacit orders played a role of enhancing community spirit among villagers.
In conclusion, this study found out that cultural landscape in Korean traditional villages were affected by social relationship among villagers. The community spaces of villagers were multiple-function space rather than a space which was exclusively used by a specific class. Though the occupation of these spaces was separated and differentiated depending on sexes and ages, villagers tried to understand and respect each other through tacit communication.
This study is aimed at understanding the wisdom of our ancestors in Korean traditional villages and finding out cues to designate and utilize community space in planning residential area in villages by examining community space in Korean traditional villages from cultural landscape point of view.
This study designated 18 Korean traditional villages which have been preserving Korean traditional culture up to now, so deserve conservation from historical, cultural and artistic viewpoint. This study divided community spaces in each village into social area and ritual area depending on their uses and functions based on the results of pilot study and main study. In addition, ritual areas were also divided into Confucian ritual area and ethnic ritual area.
Specifically, this study examined characteristics of space location and users by understanding the location of community space factors in the 18 villages. As for the factor analysis of community spaces, community factors established after the modern age were examined from modern viewpoint, and factors which had been destroyed or lost their original functions were examined from retrospective viewpoint.
Basically, traditional villages were located between mountains and rivers to prevent heavy wind and obtain water easily for stable lives of their residents. When a village was located in rather unstable location, residents tried to complement the weakness with psychological devices such as village woods or hidden treasures, which were sanctified as community space or valuable symbols for villagers.
Korean traditional villages were linked to each other by stream, topography and natural features, forming boundaries among villages and designating their area. Especially, when there were crossroad or specific natural features, villagers' community area was formed with the features with its center. When there was no specific boundary factor, boundaries were naturally made by tacit agreements among villagers.
Among social areas, community center and senior citizens’ center were developed after modern age, and their locations were different depending on the composition of villagers' surnames or the village's features. When there was community space such as community center in front of village, main entrance to the village was usually only one. In this case, mostly villagers had only one surname. When community center was located in the middle of a village with 2 main roads to the village, the villagers had 2 different surnames, or village had branches to other various villages of their dependents.
Wells and fountains, the community places mostly used by women, were closely related to the village's shape. When the village's shape looked like a boat on river or lotus flower on water from Feng Shui point of view, the village did have wells inside the village, but outside of the village near valley. When there were wells inside the village, they tended to form a small cluster, and induced frequent contacts with neighbors, strongly expressing community spirit in small scale.
The space for crop-drying or grain-polishing were located near residences of tenant farmers or servants for all the villagers to use the place easily, utilizing the place as a space for cooperation and mutual aid through community labors. In addition, village yards were used as multiple-purpose spaces for all the villagers to relax, have fun and work.
In Korean traditional village, the head house was located in the deepest spot of each village and center of main stem of the main mountain, creating a symbolic axis of order of rank inside the village. When the head house is located at the center of village, the house itself became central area of the village affecting the village's Feng Shui. Otherwise it had specific rank and location itself in village by locating valuable symbol of the village.
Monuments such as Jeongryeo were erected as clan symbols and commendation for a person to spread Confucian virtue to the villagers. They were usually located in front of village, on the hill or at specific symbolic houses to make many people see them. These kind of monuments also strengthened villagers' sense of belonging, as they were considered as psychological boundaries among Yangban (aristocrat) villages which had strong Confucianism.
As Choseon Dynasty had strong Confucianism which valued hamony with nature, education spaces such as Seodang and Seowon and facility for rites were located on the outskirt of villages. Basically, these kinds of Confucian spaces were built for rites, relax and education, but they had also very symbolic meaning of forming clans' area and ranks. The combination of rites and education functions in these spaces was to make orders in Hyangchon society, encouraging students to study harder by reminding them of great ancestors and increasing the use of ritual spaces which otherwise were used for only clan infrequent gathering and rites.
Ritual places in traditional village were created for villagers' well being and cooperation. It had strong indigenous religion factors transmitted from the past. As the ethnic places were closely related to villagers in its essence, villagers tried to make tacit orders and observe mutual respect and consideration among them. These tacit orders played a role of enhancing community spirit among villagers.
In conclusion, this study found out that cultural landscape in Korean traditional villages were affected by social relationship among villagers. The community spaces of villagers were multiple-function space rather than a space which was exclusively used by a specific class. Though the occupation of these spaces was separated and differentiated depending on sexes and ages, villagers tried to understand and respect each other through tacit communication.
주제어
#Korean Traditional Villages Cultural Landscape Community Spirit Community Space
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