• Journal of Korean Classical Literature and Education
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• no.37
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• pp.47-73
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• 2018

This thesis aims to find out the purpose of recording . I tried to understand the reason that the compiler of included this song in the record of King Yuri. The result of tracking the intention of the compiler in this thesis is as follows. I think that was chosen as a symbol of King Yuri's character, especially connected with his inner side. By introducing a hobby that contained the inner side of King Yuri, the compiler implied that his failures and mistakes in subsequent governments stem from human limitations that did not adequately refine his qualities. I think that the compiler who showed the character of King Yuri through only one short song also showed the highest level of enjoying poetry. The enjoyment of literature is a pleasure in understanding the life of someone through literature and bring it back into their lives. In this respect, by pursuing the intend of the compiler, we will be close to the value of the song, .

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.1
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• pp.31-36
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• 2021

This study is for the collection and analysis of historical records on forest culture. It aims to satisfy the people's needs for forest culture by collecting and analyzing forest-related materials described in the law codes of the Joseon Dynasty to grasp the general matters of the forest culture at that time. From the provisions related to forests in the law codes of the Joseon Dynasty (Gyeongguk Daejeon, Sokdaejeon, Daejeon Tongpyeon and Daejeonhoetong), it was possible to gain insights into the process of changes in forest administration and policies, and changes in forest landscape, etc. Analysis of the Gyeongguk Daejeon revealed the following facts; at that time, special tree species or trees produced only in specific regions were managed separately; and there was a lot of attention paid to manage the landscape of specific areas; for reserved forest management regulations, beyond the level of logging bans, attention was paid not only to planting and cultivation, but also to landscape creation. In addition, it was found that private ownership of forests was generally forbidden, however, the ownership of a certain range of forests around the tombs was recognized for funeral rites.

• (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.

• (The)Study of the Eastern Classic
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• no.67
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• pp.203-236
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• 2017

The objective of this study is to suggest the transmission direction and tasks of Ssireum, and the conclusions are like below. First, Ssireum has been designated as a national intangible cultural heritage(No.131) in December 2016. Second, in the current status of preservation and spread of Ssireum, there is no system related to the transmission of Ssireum such as cultivation of professional manpower, and facilities, programs, and administration/finance for transmitting Ssireum. Third, based on the "Intangible Cultural Heritage Preservation & Promotion Act", the transmission direction of Ssireum was suggested. (1)The designation of a college to transmit Ssireum would be needed. (2)The Ssireum curriculum should be established. (3) It would be necessary to secure trainees for transmitting Ssireum. (4)The production of teaching materials for transmitting Ssireum would be needed. (5)It would be needed to secure training institutes designated in each region and also teaching personnels for transmitting Ssireum. (6)The research direction for the correct transmission of Ssireum should be set up. Fourth, based on the "Ssireum Promotion Act", the transmission direction of Ssireum was suggested. (1)It is urgent to complement provisions for transmitting Ssireum. (2)For the transmission of Ssireum, instead of the transmission direction of Ssireum as a national intangible cultural heritage in the standardized perspective, it would be necessary to seek for the joint transmission direction between South & North Korea for research & documentation of Ssireum that could be systematized/shared between South & North Korea, development/spread of contents for discovering the original form of Ssireum, and the establishment of a base of transmission system for the preservation/promotion of Ssireum through the academic/institutional exchanges regarding Ssireum between South and North Korea. Moreover, the overall and fundamental transmission measures for the education, transmission, research, record, and informatization of Ssireum, and the cultivation of professional manpower should be established. Fifth, the contents of institutional tasks for Ssireum are like following. (1)The institutional complementation of the "Ssireum Promotion Act" should be done for the domestic/foreign promotion of Ssireum. (2)For the integration of Ssireum organizations, the administrative system should be unified. (3)The standard technical system manual for Ssireum should be produced. (4)The 'Ssireum Transmission Center' should be built for the preservation and systematic transmission of Ssireum. (5)The selection of a college for transmitting Ssireum and the establishment of a system to cultivate Ssireum successors should be done. (6)It would be necessary to establish database(DB) for the use of Ssireum techniques essential for the transmission of Ssireum.

• Journal of Korean Society of Forest Science
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• v.112 no.4
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• pp.393-404
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• 2023

The Natural Monument Forest (NMF) is a form of natural and cultural heritage that has symbolized the harmony between nature and culture in Korea for a long time. Recently, the NMF has deteriorated due to industrialization and reckless city expansion. Given this situation, it is necessary to preserve and manage the ecosystem of the NMF through preferential research regarding the forest community structure. Accordingly, this study sought to identify the community structure by analyzing the vegetation classification, stratum structure,and species diversity using vegetation data collected from the Forest of Japanese Torreyas in Pyeongdae-ri, Jeju and the Subtropical Forest of Nabeup-ri, Jeju. The results classified the forest vegetation as a Litsea japonica community group divided into two communities: a Torreya nuciferacommunity and a Quercus glauca community. The T. nuciferacommunity was subdivided into the Idesia polycarpa group and Dryopteris erythrosora group, while the Q. glauca community was subdivided into the Mercurialis leiocarpa group and Arachniodes aristata group. The T. nucifera species showed the highest level of importance in vegetation units 1 (Litsea japonicacommunity group-Torreya nucifera community-Idesia polycarpa group) and 2 (Litsea japonica community group-Torreya nucifera community-Dryopteris erythrosora group), whereas Q. glauca showed the highest level of importance in vegetation units 3 (Litsea japonica community group-Quercus glauca community-Mercurialis leiocarpa group) and 4 (Litsea japonica community group-Quercus glauca community-Arachniodes aristata group). In terms of the species diversity, vegetation units 1, 2, 3, and 4 had 2.866, 2.716, 2.222, and 2.326 species, respectively. These findings suggest that it is necessary to prepare a differentiated management plan for each vegetation unit.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.41-51
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• 2015

Gosan Yoon, Sundo's Gumswae-dong Garden Heritage has been designated as a National Historical Site 432 including Hyunsan old fortress wall. The site requires maintenance planning. For the plan, it also requires the consideration of Gosan's written documents describing the garden heritage and the site survey with on-site inspections for authentic maintenance approaches. It should be based on the thorough comprehension of historical remains. The site is a traditional ancient garden, so its approaches should be different with a historic structure and building. For the planning, the study conducts the interview of residents and experts, literature review, the investigation of historical materials, site survey, and the analysis of aerial photography. The results are following:5) Firstly, the paper suggests three types of an excavation area selection: core, recommend and investigation. Secondly, of 22 landscapes named by Gosan, it has the plan of guidance facilities, vegetation maintenance, safety facilities, landscape maintenance as view points, pathway maintenance, deck, and halting place. Thirdly, it also suggests pathway plan for authentic garden promenade according to the literature of Gumswaedong-Gi, an old map and aerial photography(1967, 1976, 1990), and interviews with residents. Fourthly, it suggests vegetation refurbishment at the site to check erection time and to require a preservation plan. In a case of no historic remains part, it also has a plan of amenities for visitors and wetlands for biodiversity of ecology and landscape. Finally, although it requires excavation and more historical evidences for the Hyunsan fortress wall, it suggests a maintenance plan of Pyeonchuksseong and Hyeopchuksseong partially.

• Journal of the Economic Geographical Society of Korea
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• v.19 no.2
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• pp.242-264
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• 2016

Tourism is a major sector of the national and regional economy in Southeast Asia endowed with rich natural environment and a variety of cultural and historical heritages. Tourism has been recognized as the industry without chimneys. However, as tourism sector is getting larger and being globally standardized, various problems such as environmental degradation as well as profits leakage from locals have been gradually aggravated. Against negative impacts from massive tourism various efforts have been tried and community-based ecotourism(CBET), seeking environmental conservation and community development at the same time, has emerged as a noteworthy alternative. By comparing the two cases of CBET in Indonesia and Cambodia, this paper aims to review the current status and future challenges of community development through ecotourism in Southeast Asia's rural villages. In the concrete, this paper analyses in-depth on case of JED(the village ecotourism network) in Bali, Indonesia and CBET project in Ramsar wetland reserves of Steung Treng province, Cambodia and founds out the possibility and main obstacles of community developmental strategy through CBET. Both cases have proven the positive outcomes in terms of environmental protection, local people's awareness improvement, and direct/indirect economic gain from CBET project. However, there are significant, but differentiated limitations in management capacities and stabilities of internal governance of two villages. Both villages are still in need of brisk networks with and assistance from the outside. In the conclusion part, this paper suggests CBET development program in Southeast Asia through Korea's social enterprises as one of the possible ODA programs(in tourism sector).

• Journal of the Korean Wood Science and Technology
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• v.35 no.1
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• pp.51-63
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• 2007

The biodeterioration behaviors of wooden parts in the Janggeongpanjeon built in 15 century were investigated according to the types of wood species, positions and parts of wooden column, and environmental conditions. It was found that a high differences of deterioration in the progressing levels of wood decay, according to the types of wood species, positions and parts of wooden column, and environmental conditions. The decay levels were high in the contacted areas with stone foundation which are about up to 8~40 cm above it, although it was shown the many of wooden parts of the round columns are still good condition. In the case of decay type, it was shown the brown-rot in many of the columns at outside of building which made of hardwoods. The decay in position of the columns was most serious in the directions of east-north, west-north and north. It was also indicated that the durability of Zelkova serrata was higher than other wood species of the round columns, while it was in inferior anti-insects.

• (The) Research of the performance art and culture
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• no.20
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• pp.5-30
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• 2010

It has been diversified and serious attempt to establish the identity of Changgeuk, but it is still independent dramaturgy or the current unformed progressive art. In this situation, exploring works of the identity of changgeuk that is base on the performed individual and specific works in the title of Changgeuk is needed. The 80s and 90s Heo, Gyu was leading an active life as a director who was responsible for directing of Changgeuk. He dramatized Siljeon Pansori -which is a group of Pansori missing text- as well as 5-remained Songs in Pansori and he presented a number of creative Changgeuk works on stage. Especially, the completion of dramatizing 5-remained Songs in Pansori under the name of 'Wanpan Changgeuk -which means full version performance without omit-' is the one of his big achievement by performing "Heungbojeon" on the stage 1982 and "Jeokbyeokga" 1985. The purposes of this research are confirmation of Heo's direction of the formulation and considering its characteristics & significance through 'Wanpan Changgeuk' which written by Heo. Heo was a practical play who was interested in the subjective formulation of national culture and creative transmission for Korean traditional performance. He tried to formulate Changgeuk to a representative performance of Korea. In the process he pointed out those problems, (1) interpretation of a work problem, (2) actor's creative problems, (3) structure problem of theater for Changgeuk. He indicated that the other challenges are to use of the stage & device, to overcome sentimentalism, to stylize acting, to improve own quality, to control the speed and length of the song, to choose the suitable musical accompaniment, to create new repertories problems, and etc. Changgeuk is classified in 3 group by origin, (1)dramatizing of 5-remained Songs, (2)dramatizing of 7-missing Songs, (3)creative dramatizing. It contains all of 3 types that Heo's work. The dramatizing of remained 5 Songs are the great importance among those works. Heo hoped that Chaggeuk has become the most representative art work of Korea by performing 'Wanpan Changgeuk' compiled heritage of Korea's outstanding artistic achievement. The characteristics of 'Wanpan Changgeuk' can be summarized following four. (1) Directing attitudes that emphasizes tradition, (2) Accepting the elements of traditional performance actively, (3) Valuing the classy and ethic, (4) Emphasizing humor and active utilizing of the secondary characters. Heo's 'Wanpan Changgeuk' shows a peak of the artistic level which Changgeuk can be reached. He want to make Changgeuk a Korean representative artistic performance by compiling Pansori heritage and accommodating Korean traditional performance. Heo continued his effort to present Pansori's authenticity and to dramatize from beginning to end without missing. It shows very well that 'Wanpan Changgeuk' takes 4~5 hours for playing. It looks Heo's achievement in the 'Wanpan Changgeuk' influenced Changgeuk significantly since then. Heo's 'Wanpan Changgeuk' is matrix of 'Wanpan JangMak Changgeuk' attempted in the 1990s. Especially, their intent is consistent to synthesize texts and to show all the virtue of Pansori. But 90's 'Wanpan JangMak Changgeuk' aim for large stage, fancy device & costume and variety contents compared with 'Wanpan Changgeuk'. Recently, producers have tried not to make a impressive Changgeuk but to make a interesting one. They usually organize performance within 2 hours and prefer orchestral music to its unique sound. In those point of view, it seems that Heo's idle in 'Wanpan Changgeuk' has become one of target to conquer in these days.

• Journal of the Korean Institute of Landscape Architecture
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• v.42 no.1
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• pp.104-114
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• 2014

Nowadays, forests have been recognized as valuable resources for biological diversity and tourism/recreation. Temple forests occupy 1.3% of all the Korean forest and are under weak management although their ecological states are very good. Currently in the Buddhist society, the concern for the Buddhist arboretum has been raised as a good alternative for the practical use of temple forests to secure the sustainability of the temple forests as well as to actively meet the demand of the times for forests. This study aims to suggest establishment measures of Buddhist arboretum. This survey was performed on 105 temple forest managers and 130 laypersons. To summarize the results, the two groups differ in opinion. The temple forest managers more concerned for advertizing Buddhist culture and enhancing the image of the temple, while the laypersons had higher expectations for relaxation and education. However, they are similar in putting more emphasis on the conserving the heritage value of the temple and managing the temple forest. Above all, both groups evaluated the needs higher than the urgency and perceived managing temple forest as the most crucial function of a Buddhist arboretum. They also thought that a Buddhist arboretum should be planned to respond to the ecological characteristics of the temple area as well as to be non-exclusive to its users. Based on the important findings, five suggestions for a Buddhist arboretum were proposed. First, a Buddhist arboretum should be carried forward from a long-term point of view, developing a bond of sympathy between members of Buddhist society as well as conducting promotion and education to the general public. Second, the most significant function of a Buddhist arboretum should be preserving the temple forest, with the emphasis on relaxation and education. Third, in order to provide nonexclusive use, a Buddhist arboretum should provide mixed programs applicable to diverse user groups for high user satisfaction and educational effects. Fourth, the Buddhistic identification could be obtained through variety of plants closely associated with Buddhist culture. Lastly, in the process of collecting plants, it is also crucial to reflect the image of the temple and resource property so as to contribute itself in conservation and management of original temple forests. Thereby all Buddhist Arboretum can be classified into two types; preservation/collection and display/education/rest.