영도 대평동 주택의 형성과정에 관한 연구

윤일이 대한건축학회지회연합회 2021 대한건축학회연합논문집 Vol.23 No.5

This study examined the process of housing formation over 100 years, centering on Daepyeong-dong in Yeongdo, Busan, where the modern shipbuilding industry was born. In Daepyeong-dong, a unique houses was constructed with openness and Mixing. 1. During the Japanese colonial period, the Japanese reclaimed land and built Japanese-style houses and shops around the main road. Modern industrial facilities such as shipyards, factories, and warehouses were built along the coast. 2. After the 1950s, refugees and peasants built refugee housing and peasant housing. These houses were built with materials such as planks and tents in narrow alleys. Due to the small living space, an attic was installed or extended vertically and horizontally. 3. After the 1970s, due to the boom of the shipbuilding industry, industrial companies were established throughout the village. A industrial–residential complex building was formed with industrial facilities on the front and lower floor of the house.

퇴계 이황의 건축관에 관한 연구 - 컴퓨터를 이용한 장옥의 복원을 중심으로 - ( A Study on Architectural Conception of Toegye Yi Hwang - focused on the restoration of the Jangok using Computer - )

윤일이,강훈 대한건축학회 2002 대한건축학회논문집 Vol.18 No.3

회재 이언적의 건축관에 관한 연구 ( A Study on Architectural Conception of Lee Eun-Juk )

윤일이 대한건축학회 2002 대한건축학회논문집 Vol.18 No.11

조선중기 호남사림의 누정건축에 관한 연구

윤일이 대한건축학회 2006 대한건축학회논문집 Vol.22 No.7

This study focuses on the various results influenced by Confucianism. The Sarim of Honam regions, who were pushed from political power and stayed in hometown, expressed their Confucian ideal by building the Nujung in the 16th century. The goal of Nujung built by Honam Sarim intended to express the Utopia showed by their moral philosophy. Therefore, while the architecture of Honam region became the non-mainstream group of the Chosun societyFirstly, the Sarim of Honam region made the upper class houses and Sarangchae, a space for men, which were changed to hold the Confucian ideas. The new forms with Confucian function were demanded in the 16th century, and the 17th century was indigenous time to combine Confucian and regional characteristics. Secondly, the Confucian characteristics had taken root in the architecture of Honam regions during the 16∼17th century. Buildings of Honam region by Myonang-jong and Sungsan became the 回-type, and spreaded out to an entire Honam region. The characteristics of Nujung reflected differences of the poetry world. Thirdly, the Sarim of Honam regions tried to build up their morality and to enlighten the people. Byeolseo and Wonrim were built for the poetry world. Therefore, the building principle of Honam region such as the upper class houses and Nujung, was informal and individual.

동중국해권 민가의 성역(聖域)에 관한 연구

윤일이,尾道建二,Youn, Lily,Onomichi, Kenji 국립문화재연구소 2010 헤리티지:역사와 과학 Vol.43 No.2

Jeju Island, in Korea, shows many characteristics that are differentiated from the rest of Korea. Its culture is rooted in mythology which advocates a egalitarian, rather than hierarchical, social structure, the place of women in the home is relatively high, and the formation of buildings, the separation of cooking and heating facilities, and the living format of residential homes is dissimilar. These disparities in culture indicate that Jeju Island's heritage was not formed only from influences from the North, but also from other places as well. To fill in the blanks, residential homes in Jeju Island were compared with those scattered throughout the East China Sea, which connect the southern coastline of the Korean peninsula and Jeju Island. The regions encompassed by the East China Sea, sharing the Kuroshio current and a seasonal wind, can be considered as one cultural region integrating cultural aspects from the continental North and the oceanbound South. The unique characteristics of southern culture as seen in southern residences was examined through an investigation of the sacred places in which gods were considered to dwell. First, the myths of these areas usually concerned with the ocean, and a sterile environment made sustenance impossible without a dual livelihood, usually taking on the forms of half-farming and half-fishing, or half-farming, half-gardening. Although family compositions were strongly matricentric or collateral thanks to southern influence, a patriarchical system like those found in the North were present in the upper classes and in the cities. Therefore, residential spaces were not divided based on age or gender, as in hierarchical societies, but according to family and function. Second, these areas had local belief systems based on animism and ancestor worship, and household deities were closely related to women, agriculture and fire. The deities of the kitchen, the granary and the toilet were mostly female, and the role of priest was often filled by a woman. After Buddhism and Confucianism were introduced from mainland Korea, China and Japan, the sacred areas of the household took on a dual form, integrating the female-focused local rites with male-centered Buddhist and Confucian rites. Third, in accordance with worship of a kitchen deity, a granary deity, and a toilet deity led to these areas of the home being separated into disparate buildings. Eventually, these areas became absorbed into the home as architectural technology was further developed and lifestyles were changed. There was also integration of northern and southern cultures, with rites concerning granary and toilet deities coming from China, and the personality of the kitchen deity being related to the southern sea. In addition, the use of stone in separate kitchens, granaries, and toilets is a distinguishing characteristic of the East China Sea. This research is a part of the results gained from a project funded by the Korea Research Foundation in 2006.

16세기 嶺南士林 建築觀의 比較硏究 : 컴퓨터를 이용한 建築物의 復元을 중심으로 Focused on the Restoration of the Architecture using Computer

윤일이 대한건축학회 2004 대한건축학회논문집 Vol.20 No.7

The Chosun society had been changed in many aspects by accepting Confucianism as a national religion. A great number of scholars had appeared and they organized their own culture especially in Yongnam district. Around 16th century, characteristics of Chosun society influenced by Confucianism appeared even in the architecture. There were so many factors that accomplished the architectural culture of the Chosun society. This thesis probed Lee Hyun-Bo, Lee Eun-Juk, Yi Hwang who was one of most eminent scholars of Neo Confucianism and they expressed their thought onto many houses and buildings. Their trial on buildings showed their world view through the architecture and eager for new Confucian space. Trials of new Confucian architecture by Nongam and Haejae were followed by Taegae, and their buildings became the one of prototypes of Confucian architecture in middle Chosun society, and an example of upper class houses and Confucian architecture. Sarangchae, a space for men, was changed to hold and practice the Confucian ideas, that is, obedience to parents, study, ceremony, cultivation their mind and more. Their ideas were based by Yeongeo of Kongzi and Zhuzi, but Yongnam school developed their originality. On plan, combination of Maru and Ondol made dwelling more conveniently, and side floor took a view and secondary functions. On function, Sarangchae was designed for private cultivation space but changed for ceremony and study space afterward. Functions of Sarangchae also related to Jeongja, Jechung, Seodang and Seowon.

고대 건축의 처마에 사용된 금속장식에 관한 연구

윤일이 대한건축학회 2020 대한건축학회논문집 Vol.36 No.5

This study examined ornamental metals used as architectural members among metal artifacts excavated from ancient Buddhist temples andpalaces in Korea. Through this, we approached the decorative characteristics of ancient architecture eaves. 1. The decorations used in eavesof Korean ancient architecture include roof-end tiles and ornamental metal. Through excavation examples, the technique of attachingornamental metal to the rafters and corner rafters of high-ranking architectures in the 7th and 8th centuries (ornamental metal for rafter end,ornamental metal for corner rafter end), and tosu iron in the 10th century It seems to be fashionable. 2. Several buildings were built inancient Buddhist temples and palaces. At this time, they differentiated ornamental metal according to the hierarchy of the building. Thehigher the hierarchy, the greater the difference in the number of ornamental metal installations, materials, and decoration techniques. Inaddition, ornamental metal used in eaves is an important factor in the discrimination of the times as the type, number of members, andpatterns change depending on the era. 3. The great feature of the eaves metal decoration excavated in the 7th and 8th centuries is theattachment of ornamental metal to the rafters and horsetails. This seems to create a sense of grandeur by removing the weight of the roofand giving the impression constructed regardless of gravity by supporting it with non-material materials. 본 연구는 한국 고대 불교사원지 및 궁궐지에서 출토된 금속유물 중에서 건축용 부재로 사용된 금속장식을 살펴보았다. 이를 통해 고대건축 처마의 장식특성에 접근하였다. 1. 한국 고대건축의 처마에 사용된 장식은 크게 초가리기와, 금속장식 등이 있다. 발굴사례를 통해, 7∼8세기 위계가 높은 건축의 서까래와 사래의 마구리에 금속장식을 부착하는 수법이 성행하였고(서까래끝장식, 사래끝장식), 토수철은 10세기경에 유행한 것으로 보인다. 2. 고대 불교사원 및 궁궐에는 여러 건물이 함께 세워졌는데, 이때 건물의 위계에 따라 금속장식에 차별을 두었다. 위계가 높을수록 금속장식의 설치 개수, 재료, 장식기법에 차이가 있었다. 그리고 처마에 사용된 금속장식은 시대에 따라 유형, 부재수, 문양 등이 변모하여 시대판별의 중요한 요인이 된다. 3. 7∼8세기 출토된 처마 금속장식의 큰 특징은 서까래와 사래의 마구리에 투조된 금속장식을 부착한 것이다. 이것은 지붕의 중량감을 없애고, 비물질적인 재료로 받쳐 중력에 관계없이 구축된 인상을 주어서 장엄함을 연출한 것으로 보인다.

퇴계학파(退溪學派) 상주학맥(尙州學脈)의 건축관(建築觀) 변천(變遷)에 관한 연구(硏究)

윤일이,Youn, Lily 한국건축역사학회 2004 건축역사연구 Vol.13 No.3

Through 16-17th century, Neo-Confucianism was accepted and extended to Chosun Dynasty. The architecture of the Taegae school made buildings of Yongnam area rich by adding the regional characteristics based on Taegae's thought of architecture. The following is the architectural characteristics of the academic clique around Sangju. Transformation such as separation and combination of the Jeongsa space by function, lifted floor type reflecting local feature or high platform was appeared, and the architectural characteristics of the Taegae school, that is, a small scale, a moderate figure, a type of side-attached floor, landscape, were still maintained at the same time. The characteristics of the Taegae school and regional figure of Sangju were well joined. The upper class houses, Seodang, Jeongsa and Seowon, built by Confucianist had shared common Confucian characteristics in spite of their different purposes. The world view of the Confucianism such as sacrifice for sages, cultivation, devoting for study, teaching disciples, and education for villagers was revealed through the Confucian architecture including dwelling houses during the 16-17th century. Buildings of Confucianist were focused on the space for men. Seoae and Kyumam built two different Jeongsa's inside and outside of the boundary of the nakdong river. While Seodang and Jeongsa located outside of the boundary of the river were built excluding spaces for living, the function of the Jeongsa located inside of the boundary of the river was assimilated by Sarangcahe. However, both buildings kept the function for cultivation, devoting for study and teaching.

한국ㆍ중국 상류주택 남성공간의 유교적 특성에 관한 비교연구

윤일이,Youn Lily 한국주거학회 2004 한국주거학회 논문집 Vol.15 No.5

This comparative study on the confucian characteristics of the space for men on the upper-class house took two approaches. Firstly, even though Korea and China accepted same Confucianism, they developed their own Confucian cultures and differentiated house types. Therefore, the process of developing various type of house can be observed as to adopting Confucianism. Secondly, identification of each country can be appeared by looking into the house developing process. Preceding studies about traditional houses of Korea and China usually focused on style analysis. However, this study approaches to house arrangement through understanding the base of each culture and people.

退溪 李滉의 莊屋 變遷에 관한 硏究

윤일이,조성기 부산대학교 생산기술연구소 2000 生産技術硏究所論文集 Vol.59 No.-

조선시대 선비들은 주택을 유교적 이념을 실현하는 하나의 도장으로 인식하여, 유교적 덕목을 표현 하려고 하였다. 그 중에서 사랑채는 가장을 비롯한 남자가족이 거주하며 손님을 맞이하는 곳으로 보다 유교적인 특성을 강하게 드러낸다. 이러한 사랑채의 공간은 지역, 계층, 가문, 세계관 등에 따라 차이를 가지며 지어졌고, 사랑채의 성격은 별당, 서당, 정자 등으로 주택의 내부에서 뿐만 아니라 외부로도 확대 되어 왔다. 그래서 본 연구는 조선시대 사림문화에 지대한 영향을 미친 퇴계 이황의 장옥 변천을 중심으로 한 성격형성을 살펴보아, 주택에서 분리된 공간-서당-의 특징과 사랑채와의 영향관계를 살펴본다. 16세기 사대부들의 유연하고 다양한 정신세계는 학문의 해석뿐만 아니라 건물을 짓는데서도 나타난다. 퇴계 이황의 도산서당은 한국화된 유학의 개념이 녹아든 것으로, 이후 영남지역을 중심으로 한 상류주택과 서원이 나아가는 지표가 되었다 Scholars of Chosun dynasty had made an effort to represent Confucian virtues in the dwelling in their yard, regarding them as training halls for bringing Confucian idea into realization. Among the buildings, Sarang-Chae was where the male family members including household dwells and welcome visitors. A study in the house was the building of the most distinct Confucian characteristic of all buildings. The space of Sarang-Chae was built in variations depending on factors like regions, c1asses, family tradition and a worldview. And the characteristic of Sarang-Chae in the house was extended to not only inner house complex including an annex, soedang and a pavilion(Jungja) but also to externals. Thus, this study examines characteristic formation mainly seen through the architectural variations based on the Yi Hwang's dwellings followed by look into influential relationship between Sarang-Chae and soedang a separated space from the house. Flexible and diverse mind world of the scholars in the 16th century is not only seen in the academic interpretation but also in architectures. Yi Hwang's Tosansoedang as an extract of Koreanized Confucian concept became a standard architecture of upper-class houses and sowon(educational pnvate institutes) followed in Youngnam province.