• Journal of Bio-Environment Control
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• v.30 no.4
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• pp.287-294
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• 2021

In order to expand facility agriculture and reduce greenhouse construction costs in reclaimed land, a greenhouse foundation method that satisfies economic feasibility and structural safety at the same time is required. As an alternative, the allowable bearing capacity and settlement were reviewed when the DCM(Deep cement mixing) method was applied among the soft ground reinforcement methods. To examine the applicability of the greenhouse foundation, the allowable bearing capacity and settlement were calculated by applying the theory of Terzaghi, Meyerhof, Hansen, and Schmertmann. In case of the diameter of 800mm and the width and length of the foundation of 4m, the allowable bearing capacity was 179kN/m² and the settlement was 7.25mm, which satisfies the required bearing capacity and settlement standards. The calculation results were verified through FEM(Finite element method) analysis using the Mohr-Coulomb material model. The allowable bearing capacity was 169kN/m² and the settlement was 2.52mm. The bearing capacity showed an error of 5.6% compared to calculated value, and the settlement showed and error of 65.4%. Through theoretical calculations and FEM analysis, it was confirmed that the allowable bearing capacity and settlement satisfies the design criteria as a greenhouse foundation when the width and length of the foundation were 4m. Based on the verified design values, it is expected to be able to present the foundation design criteria for greenhouses through empirical tests such as bearing capacity tests and long-term settlement monitoring.

• Journal of The Korean Society of Grassland and Forage Science
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• v.39 no.1
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• pp.9-16
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• 2019

This study was carried out to investigate the effects of seeding dates and cultivated period on the growth characteristics, dry matter yield and feed value of Teosinte new variety "Geukdong 6"[Zea mays L. subsp. mexicana (Schrad.) H. H. Iltis]for feed. The experimental design was arranged in a randomized block design with three replications. Treatments consisted of five time seeding dates, 10 May(T1), 25 May(T2), 10 June(T3), 25 June(T4) and 10 July(T5), and same time harvesting, 22 October. Therefore, growing period were 164 days(T1), 149 days(T2), 134 days(T3), 119 days(T4) and 103 days(T5), respectively. In growth stage at harvest time, T1, T2, T3, T4 and T5 were early flowering, end heading, middle heading, early heading and early heading stage, respectively. Plant length and dead leaf were highest in T1, but leaf width and number of leaf were highest in T2 than others (p<0.05). Leaf length, stem diameter and number of tiller were not significantly different among the treatments (p<0.05). Stem hardness was higher in order of T1(2.0)> T2(1.9) > T3=T4(1.7) > T5($1.2kg/cm^2$). Fresh yield and dry matter yield showed significantly higher as the sowing time was faster and the cultivation period was longer (T1 > T2 > T3 > T4 > T5, p<0.05). Crude protein, crude fat and TDN content were highest in T5, but ADF and NDF content were highest in T1 than others (p<0.05). T1, T2 and T3 showed significantly higher crude protein yield compared to T4 and T5 (p<0.05). Total digestible nutrients yield were higher in order of T1 > T2 > T3 > T4 > T5 (p<0.05), and relative feed value were higher in order of T5 > T4 > T3 > T2 > T1 (p<0.05). Based on the above results, seeding dates could be recommended from the early May to the late May, and it is efficient that the cultivation period is over 150 days for dry matter yield, crude protein yield and total digestible nutrients yield.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.86-113
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• 2014

This study has researched the characteristics and elements of Chwibyeong (翠屛), a sort of trellis in the Joseon Dynasty through the old documents, and the original form of Chwibyeong at Juhapru (宙合樓) in Changdeuk Palace. The results were as follow. First, as the result of literatures analysis for Imwon-gyeongje-ji (林園經濟志) and Jeungbo-sallim-gyeongje (增補山林經濟), the plant screen was classified as kinds of support[frame] material, plants and methods of planting. It was found that the supports of Chwibyeong were made of bamboo or the material such as the Jinjangmok (眞長木: a stick of oak) and Giryu (杞柳: Salix purpurea var. japonica). The evergreen coniferous trees including Pinus densiflora, Taxus cuspidata and Thuja orientalis were mainly used for the plant material of Chwibyeong. The general planting method of Chwibyeong was to plant on the ground, but sometimes the container planting was also found on the artificial ground. Second, the term of 'Chwibyeong' in the literatures was used in only the screen made by evergreen trees, and the superordinate category term of it was indicated by 'byeong (屛)'. Therefore Chwibyeong was a compound word formed from 'chwi (翠)' which means the characteristics of evergreen and 'byeong' as tree screen which the support was made by bamboo. And Chwibyeong had semantic context which was combined with the literary symbolization to describe a landscape of green peak and Taoist ideology be inherent from 'twelve peaks of Musan[巫山十二峰]' in Sichuan sheng (四川省). Thirdly, the photograph of Chwibyeong at Juhapru taken by the 1880s, showed that Chwibyeong was made with coniferous trees and was almost 2 meters high. The Chwibyeong at Juhapru was removed during the Japanese colonial era, but a few yew trees(Taxus cuspidata) used for Chwibyeong are still remaining. And some Juniperus chinensis which the composition time is unclear, were cultivated while hung loose its branchs at the sides of Eosumun (魚水門). This Junipers were presumed to be planted by Japanese after Japanese annexation of Korea(1910), and it was judged that both of the roofs of Eosumun's side gates might have been transformed into Japanese style at the same time. Lastly, Chwibyeong at Juhapru was restored in 2008 but it was restored in wrong way from original form without precise research. Especially Chwibyeong was restored with Sasa boreralis which is damaged by frost, so it requires exertion that should revive the originals to plant original material as much as possible. And it needs the development of fabrication technique for Chwibyeong and the application to current landscape architecture.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.48-65
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• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• Korean Journal of Heritage: History & Science
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• v.50 no.1
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• pp.78-117
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• 2017

Buddhism, which was subject to repression all over the early Joseon Dynasty, received a certain recognition from the state, because Buddhist monks had participated in the war of the Japanese invasion in 1592. On the other hand, however, one of the results was the destruction of many temples. In the late Joseon Dynasty, the Buddhist monks themselves acted as players of Pungmul(people's percussive band music) for the rebuilding of Buddhist temples. These so-called "the Buddhist monks' Pungmul" is the imitation of former clowns' Pungmul and farmers' one that sometimes request money or rice at houses of villages. In the late Joseon Dynasty, the activities of the Buddhist monks' Pungmul were held all over the country. Today, there are "Bitnae Nongak(farmers'percussive band music)" in Kyeongsangbuk-do, "Beokku-noli(the drum play) in the areas of Yeosu and Gangjin in Jeollanam-do, the song of the Buddhist monks' Pungmul for the people's house spirits in the Gyeonggi-do, Gangwon-do and Chungcheong-do, and Namsadang-pae(the nomadic entertaining groups composed of only men), as clear pictures of it. In these things related to Nongak or Nongak relevant affairs, the shapes of the Buddhist monks' Pungmul in the late Joseon Dynasty remain clear. On the other hand, today the Namsadang-pae, which was formed as a result of Buddhist monks' Pungmul in the late Joseon Dynasty, was left only in the Chungcheong-do and Gyeonggi-do, because the temple construction in the Gyeonggi-do was made especially many in the late Joseon Dynasty. During the late Joseon Dynasty, the Buddhist monks' Pungmul, which had long-lived and had taken place throughout the nation, had a great impact on Pungmul. There are the Buddhist elements, such as Gokkal(the Buddhist monk's peaked hat), paper flowers, the color band, the small drum, and Bara(small cymbals) are often found in the Pungmul of Korea. In the late period of the Joseon Dynasty, it is obviously important place in the Pungmul history of Korea. Research and studies on this subject should be made more in the future.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.64 no.2
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• pp.152-158
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• 2019

This study was conducted to develop and prove the effects of an agronomical pest control measure on ginseng cultivated by direct seeding in paddy field, and the results obtained are as follows. Decomposition of ginseng in field during overwintering was due to gray mold rot caused by Botrytis cinerea, which occurred in October or November of 2016 and intensified in February and March the following year. The occurrence rate of gray mold rot based on shading materials was 6.5%, 16.8%, and 29.5% with light-proof paper, PE shade net, and rice straw shade, respectively. The initial infection occurred in the leaves prior to wintering and secondary infection occurred in the stems after wintering. The rate of screrotium formation by gray mold in the above-ground parts of ginseng tended to increase: 26.6% on October 20, 33.7% in November 20, and 41.8% on December 20. The force needed to remove the leaves and stems from withered ginseng was 0.2, 0.94, 2.5, and 5 kg for 1-, 2-, 3-, and 4- and 5-year holds; the force required was 1 kg after wintering, making it relatively easy to remove. The disease incidence rate after the removal of leaves and stems was 2.5%, 1.2%, and 2.2% in 4-, 5-, and 6-year-old plants, respectively, and a disease high incidence rate of 8.8%, 13.0%, and 18.2%, respectively, was seen when the leaves and stems were not removed. In both transplanting and direct seeding, the miss-planted rate decreased and the germination rate increased when shading material was removed and the surface of ridge was covered with soil or vinyl.

• (The) Research of the performance art and culture
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• no.37
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• pp.187-221
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• 2018

The style of performance to contemporary nongak is not fixed in a specific period of time, but in conjunction with the total change in society that has occurred during its long time from traditional society to the modern times. It is important to recognize that the traditional performance art forms that we see and feel today, including nongak, are constantly interacting with the times and are a change in the design that has been shaped in the past. Now, we must get rid of the negative idea that there is some fixed prototype in Nongak. Also, the value and the need for preservation of current Nongak should not be evaluated according to the ' pure genealogy of village descent, ' which was possible only in villages with small population movements long ago. If can get rid of the stereotypes, can greatly expand the view that we read the values of a certain Nongak. Looking away from a few of these traditional fixed perceptions can significantly broaden the view of reading the winning values of some farmers ' songs. In this regard, this report determined the performing style and nature of Changwon's Toichon-noangak through a structural analysis of the Toichon-noangak in contemporary, and discussed the significance of the transmittion of Toichon-noangak. Changwon Toichon Nongak started out as an even-present ritual performance based on the religious nature of the village community and actively exchanged with the economic, social and cultural foundations of the Republic of Korea, which began to accumulate in the modern changes. Generally, the performance style of village Nongak has a combination of characteristics according to the ritual, Dure(collective labor), entertainment, and these three functions. Toichon Nongak is also a village Nongak style and in which of ritual nongak and village entertainment nongak are connected in parallel as one in the big total structure. The origin, background, purpose, and style of towing of Toichon noangak demonstrates that the Toichon noangak is originally ceremonial noangak derived from a prayer style of Dongje. Then, various factors influences are interacting with Toichon noangak within the orbit of modern society, such a style of playing, popular nongak, is believed to have undergone an extended change. Overall, Toichon nongak performance style can be called nongak, which maintains traditional customs and it also has the changed characteristics according to the times of village society.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.190-217
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• 2012

This research has studied the building awareness of Nu-Jeong that a view of nature and aesthetic consciousness to unite the nature are inherent by considering Nu-Jeong of scholars who left fame and wealth behind and retired to hermitage in the backwoods in the 16~18 Century. This is to clarify correlation with leaving nature as it is, namely, an ideal state that scholars at the time would enjoy, through landscape awareness accepted into Nu-Jeong literature. In addition, this research has tracked the ideologic flow that acts on space formation by clarifying Korean unique meanings inherent to Nu-Jeong's cultural landscape. As a suggestion for this, the interpretation through 'Pungsu location Nu-Jeong name's analysis Nu-Jeong literature analysis', etc. was tried, so its integrated conclusion is as follows. It is not a chance that scholars of Joseon have left numerous literature works singing the nature. They already had huge interest and knowledge on the nature, and achieved active poetic exchange by sublimating the praise of nature as literature. Nu-Jeong, which was a place of exchange like this, had cleanliness of the nature and ideological purity as an oppositional space on turbid political realities. The Nu-Jeong literature drew the nature into a literature space as it is, without doing abstraction or ideation on the nature. The owner of Nu-Jeong exclusively possessed such natural landscape in grim and independent postures, so it provided a clue of Nu-Jeong cultural landscape that this research aimed to discuss. Scholars who aimed to raise wide and large vigor filled in between the sky and earth got to convince that people are born from the nature, grow in the nature and finally return to the nature. What people are born from the nature and finally return to the nature is just consistent with Taoistic and Zhua-ngzi thoughts denying human work, and leaving nature as it is or nature itself remained intact which is an ideal state. The construction at the time is a vessel containing the spirit of the times of the era. This thesis has proved that the Nu-Jeong culture of scholars located on the central line of Korean landscape was the flower of Joseon's scholar culture by interpreting it semantically.

• Korean Journal of Heritage: History & Science
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• v.41 no.2
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• pp.5-25
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• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.

• Korean Journal of Environment and Ecology
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• v.33 no.4
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• pp.453-461
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• 2019

This study was conducted to monitor the soil characteristics and growth of Pinus densiflora and to determine the effect of soil characteristics on growth rate five years after an ecological restoration project in Baekdudaegan ridge including Ihwaryeong, Yuksimnyeong, and Beoljae sites. The ecological restoration project was executed with the forest of P. densiflora in 2012-2013. In April 2018, we collected soil samples from each site and measured the height and the diameter at breach height (DBH) of P. densiflora. Although there was no significant change of soil pH compared to the early stage of restoration (one year after the project), it was high in Ihwaryeong, and Beoljae with values of 7.7 and 6.4, respectively. Also, the organic matter decreased by 70-80%, and the available phosphorus (P) was unchanged in three restoration sites. The decreased organic matter can be attributed to restriction of inflow and thus decomposition of litter in the early stage after the restoration. The tree height growth rate ($m\;yr^{-1}$) of P. densiflora in Yuksimnyeong was the highest at 1.02, followed by Beolja at 0.75 and Ihwaryeong at 0.17. The height growth rate showed negative relationships with soil pH and cations, including Na and Ca concentrations and a positive relationship with available phosphate. The low growth rate in the Ihwaryeong site, in particular, might result from the poor nutrient availability due to high soil pH and the decrease in water absorption into the root due to high Na and Ca concentrations. The substantial reduction of organic matter after five years indicates that the need for soil improvement using chemical fertilizer and biochar.