• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.3
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• pp.40-52
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• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.

• Korean Journal of Environment and Ecology
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• v.36 no.5
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• pp.445-459
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• 2022

In this study, we investigated current vegetation and assessed the health of vegetation through the KERVI (Korea Estuary Riparian Vegetation Index) to monitor vegetation changes near estuaries due to the opening of the Nakdong River estuary. As the first investigation of the long-term monitoring, six areas near the Nakdong River estuary were surveyed twice in July and October 2021, and vegetation monitoring and a survey of species composition and distribution density of aquatic, riparian, and land plants were carried out. The survey identified 262 taxa, 82 families, 192 genera, 196 species, 3 subspecies, 26 varieties, and 1 form of vascular plants in the surveyed area. The results of the vegetation health assessment through KREVI showed that sites 1 and 6 were rated "Very good" in both surveys, sites 2 and 4 were rated "Very good" in the first survey and then "Good"in the second survey, and site 3 and 5 were rated one grade higher in the second survey than the first survey. The assessment showed that the health grades of most species in the survey area were generally high. Most of the potential natural vegetation after the opening of estuary gates to create a brackish water area is expected to consist of reed (Phragmites communisTrin.) communities. The area of the willow (Salix koreensisAndersson) community adjacent to the water area may be somewhat narrower, but the community will be maintained. In the case of freshwater areas in inland areas with very low salinity, reeds (Phragmites communisTrin.) are expected to occupy most of them, and some communities such as amur silver-grass (Miscanthus sacchariflorusBenth.) and cattails (Typha orientalisC. Presl) are expected to be distributed. We suggest establishing measures such as estuary gate operation to create healthy brackish water regions through long-term monitoring.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.4
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• pp.1-15
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• 2023

This research intended to reveal the special characteristics of the vegetation structure and the tendency of change of -landfill slope districts, which are reclaimed land, through an investigationsinto the presently existent vegetation and plant community structure of the World Cup Park landfill slope district. For the analysis of changes in vegetation, this study compared the results of field surveys in 1999, 2003, 2005, 2007, 2008, 2012, 2016, and 2021. For the investigation into the plant community structure, a field investigation was carried out in 2021 with six fixed investigation districts designated in 1999 as subjects. To analyze the change in the plant community structure, the past data on the population, the number of the species, and the species diversity by the layer in 2021 were compared and analyzed in the landfill slope district, which is reclaimed land. The changes of the vegetation distribution and the power had been affected by typhoons (Kompasu). Above the plantation foundation, which had been dry and poor, Salix koreensis, marsh woody plants that had formed the community, decreased greatly. The Robinia pseudoacacia community, after the typhoon in 2010, decreased in the number of species and population. Afterward, it showed a tendency to rebound. Regarding the Ailanthus altissima-Robinia pseudoacacia-Paulownia tomentosa community, the number of the species and the population had shown a change similar to the Robinia pseudoacacia community. The Paulownia tomentosa and the Ailanthus altissima have been culled. The slope was predicted as a Future Robinia pseudoacacia forest. The Salix pseudolasiogyne community has been transitioning to a Robinia pseudoacacia forest. Only some enumeration districts, the Robinia pseudoacacia forests and the Salix pseudolasiogyne, had been growing. However, most had been in been declining. It was predicted that this community will be maintained as a Robinia pseudoacacia forest in the future. As these vegetation communities are the representative vegetation of the landfill slope districts, which is reclaimed land, there is a need to understand the ecosystem changes of the community through continuous monitoring. The results of this research can be utilized as a basic material for the vegetation restoration of reclaimed land.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.1
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• pp.35-46
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• 2023

This study investigated and analyzed ancient records on the type, planting background, and construction process of Gwanbang forest(關防林) planned for military defense during the Joseon Dynasty to find out the purpose, location, and planting species of Gwanbang forest. The research results were as follows. During the Joseon Dynasty, Gwanbang forests were created around various government facilities(關防施設), such as Eupseong(邑城), major government offices, camps, and fortifications, for the purpose of defending against enemies. Gwanbang forest includes Yeongaeglim(嶺阨林), which was created on the crest of a strategically important hill, and Military Forest created for military purposes. Most of the spirit forest was designated as Geumsan(禁山) and protected and managed, and the Gwanbang forest was created for various purposes such as shielding, flood damage and river bank erosion prevention as well as external defense. In addition, in order to continuously and efficiently produce wood, which is a material for ships, buildings, and agricultural tools, in most cases, large areas were created as mixed forests. As for the species constituting the Gwanbang forest, there are records of tangerine tree, which is effective for defense because it has thorns, and deciduous broad-leaved trees such as zelkova, elm, willow, david hemiptelea, and oak appear. In the case of Ganghwa island, which served as the defense of the capital and the royal family during the Joseon Dynasty, several records have confirmed that a forest densely planted with trifoliate orange was created for the purpose of Gwanbang forest to reinforce the defense of the outer fortress. Based on historical research in the literature, assuming that the natural monument 'Gapgotri tangerine tree in Ganghwa Island' was planted in the 30th year of King Sukjong(1704), the first record of planting trifoliate orange in Ganghwa Island, the maximum age is estimated to be more than 319 years.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.20-28
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• 2013

The purpose of this study was to compare the ultra-violet(UV) radiation under the landscaping shade facilities and tree with natural solar UV of the outdoor space at summer middays. The UVA+B and UVB were recorded every minute from the $20^{th}$ of June to the $26^{th}$ of September 2012 at a height of 1.1m above in the four different shading conditions, with fours same measuring system consisting of two couple of analog UVA+B sensor(220~370nm, Genicom's GUVA-T21GH) and UVB sensor(220~320nm, Genicom's GUVA-T21GH) and data acquisition systems(Comfile Tech.'s Moacon). Four different shading conditions were under an wooden shelter($W4.2m{\times}L4.2m{\times}H2.5m$), a polyester membrane structure ($W4.9m{\times}L4.9m{\times}H2.6m$), a Salix koreensis($H11{\times}B30$), and a brick-paved plot without any shading material. Based on the 648 records of 17 sunny days, the time serial difference of natural solar UVA+B and UVB for midday periods were analysed and compared, and statistical analysis about the difference between the four shading conditions was done based on the 2,052 records of daytime period from 10 A.M. to 4 P.M.. The major findings were as follows; 1. The average UVA+B under the wooden shelter, the membrane and the tree were $39{\mu}W/cm^2$(3.4%), $74{\mu}W/cm^2$(6.4%), $87{\mu}W/cm^2$(7.6%) respectively, while the solar UVA+B was $1.148{\mu}W/cm^2$. Which means those facilities and tree screened at least 93% of solar UV+B. 2. The average UVB under the wooden shelter, the membrane and the tree were $12{\mu}W/cm^2$(5.8%), $26{\mu}W/cm^2$(13%), $17{\mu}W/cm^2$(8.2%) respectively, while the solar UVB was $207{\mu}W/cm^2$. The membrane showed the highest level and the wooden shelter lowest. 3. According to the results of time serial analysis, the difference between the three shaded conditions around noon was very small, but the differences of early morning and late afternoon were apparently big. Which seems caused by the matter of the formal and structural characteristics of the shading facilities and tree, not by the shading materials itself. In summary, the performance of the four landscaping shade facilities and tree were very good at screening the solar UV at outdoor of summer middays, but poor at screening the lateral UV during early morning and late afternoon. Therefore, it can be apparently said that the more delicate design of shading facilities and big tree or forest to block the additional lateral UV, the more effective in conditioning the outdoor space reducing the useless or even harmful radiation for human activities.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.2
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• pp.27-34
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• 2016

The results of investigation on the spatial composition and landscape characteristics of Shimwon-pavilion garden built and enjoyed by Jo Byeong-sun in 1937 during the period of Japanese colonialism based on 'Shimwon-pavilion Soosukgii(水石記)' and 'Shimwon-pavilion Poem of 25 Sceneries(二十五詠)' contained in 'Anthology of Giheon(寄軒)' are as follows. 1. Shimwon-pavilion garden is assumed as Byeol-Seo garden based on the planning background and contents of Gimun and the observations on spot. By its location, it is classified as 'Planted forest' with a pine forest in the north and 'Byeol-Seo of mooring type' with Guyacheon flowing in the garden. It is about 400m away from the main house in the straight-line distance. 2. The meaning and attributes of reclusiveness are well represented in the 'screening structures' all around Shimwon-pavilion garden with Hakrimsan, a Gasan(假山) in the north, vines on Chwibyeong(翠屛) in the east and west, Eunbyeong(隱屛) of stone walls along with Guyacheon in the south, which shows the spirit of Giheon who adored the Taoistic life. 3. Shimwon-pavilion garden, located in the Songrimsa, a temple of thousand years, is a place of consilience where Buddhism was accepted, Taoistic life was pursued with Tao Yuan-ming's philosophy regarding rural areas and romantic sensibilities of Li Po, called poem master(詩仙), the confucian values of Zhu Xi were realized. Giheon intended to build and enjoy this place as a microcosm and shelther where he unfolded his own view of learning and cultivated his mind. 4. 25 sceneries on Shimwon-pavilion consist of 5 sceneries in the space of pavilion(architecture) and 20 sceneries in the outer garden. First, 5 sceneries consist of ancillary rooms for various uses, including Jeongunru, Amsushil, Wiryujae, Iyeoldang, and Jeong-Gak Shimwon-pavilion embracing them, which shows that Shimwon-pavilion is a place to foster younger students. And 20 scenary is divided into 9 sceneries on the natural spaces and 11 artificially created facilities. 9 sceneries are engraved on the rocks as described in 'Seokgyeonggi'. 5. 4 sceneries of the indoor scenery lexemes(亭閣 心遠亭 怡悅堂 停雲樓 闇修室) were intended to be recognized by the framed pictures, 5 places among the scenery lexemes in garden(龜巖 醒石 隱屛 兩忘臺 東槃) by letters carved on the rocks, and 8 places(君子沼 杞泉 天光雲影橋 芳園 槐岡 柳堤 石扉 東翠屛) by sign stones, but signs of 8 sceneries are not currently identified because they have been be swept away and demolished. 6. A variety of plant landscapes with various meanings and water landscape with various types are contained in 25 sceneries - Sophora symbolizing a tree for scholar in Gehgang(槐岡), Willow symbolizing Tao Yuanming and continued vitality in Yooje(柳堤), Boxthorn symbolizing family togetherness in spring(杞泉), vines and herbal plants and waterfalls(隱瀑), shallow pond(君子沼), pond(湯池), water hole(杞泉), water flowing in the middle of rock(盤陀石), water flowing between the rocks(水口巖). 7. While Shimwon-pavilion garden is a garden near the water, the active involvements with 11 sceneries directly built is distinguished. The other pavilion gardens are faithful in engraving the names by setting the scenery lexemes of the nature-oriented Gyeong(景) and Gok(曲) near and far, but Shimwon-pavilion garden is a garden for active learning(修景) with the spaces built to match with the beautiful nature and to show the depths of space off.

• Korean Journal of Heritage: History & Science
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• v.49 no.2
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• pp.86-103
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• 2016

'Sukchunjeahdo' illustration-book, which was left by Han, Pil-gyo(韓弼敎 : 1807~1878)in the late Joseon Dynasty, includes pictorial record paintings containing government offices, Eupchi, and Feng Shui condition drawn by Gyehwa(界畵) method Sabangjeondomyobeop(四方顚倒描法) and is the rare historical material that help to understand spatial structure and landscape characteristics. Youngyuhyun(永柔縣) and Sincheongun(信川郡) town, the case sites of this study, show Feng Shui foundation structure and placement rules of government offices in the Joseon Period are applied such as 3Dan 1Myo(三壇一廟 : Sajikdan, Yeodan, Seonghwangdan, Hyanggyo), 3Mun 3Jo(三門三朝 : Oeah, Dongheon, Naeah) and Jeonjohuchim(前朝後寢) etc. by setting the upper and lower hierarchy of the north south central axis. The circulation system is the pattern that roads are segmented around the marketplace of the entrance of the town and the structure is that heading to the north along the internal way leads to the government office and going out to the main street leads to the major city. Baesanimsu(背山臨水 : Mountain in backward and water in front) foundation, back hill pine forest, intentionally created low mountains and town forest etc. showed landscape aesthetics well suited for the environmental comfort condition such as microclimate control, natural disaster prevention, psychological stability reflecting color constancy principle etc. and tower pavilions were built throughout the scenic spot, reflecting life philosophy and thoughts of contemporaries such as physical and mental discipline, satisfied at the reality of poverty, returning to nature etc. For government office landscape, shielding and buffer planting, landscape planting etc. were considered around Gaeksa(客舍), Dongheon(東軒), Naeah(內衙) backyard and deciduous tree s and flowering trees were cultivated as main species and in case of Gaeksa, tiled pavilions and pavilions topped with poke weed in tetragonal pond were introduced to Dongheon and Naeah and separate pavilions were built for the purpose of physical and mental discipline and military training such as archery. Back hill pine tree forest formed back landscape and zelkova, pear trees, willow trees, old pine trees, lotus, flowering trees etc. were cultivated as gardening trees and Feng-Shui forest with willow trees as its main species was created for landscape and practical purposes. On the other hand, various cultural landscape elements etc. were introduced such as pavilions, pond serving as fire protection water(square and circle), stone pagoda and stone Buddha, fountains and wells, monument houses, flagpoles etc. In case of Sincheongun town forest(邑藪), Manhagwan(挽河觀), Moonmujeong(文武井), Sangjangdae(上場岱) and Hajangdae(下場岱) Market place, Josanshup<(造山藪 : Dongseojanglim(東西長林)>, Namcheon(南川) etc. were combined and community cultural park with the nature of modern urban park was operated. In this context, government office landscape shows the garden management aspect where square pond and pavilions, flowering trees are harmonized around side pavilion and backyard. Also, environmental design technique not biased to aesthetics and ideological moral philosophy and comprehensively considering functionality (shielding and fire prevention, microclimate control, etc.) and environmental soundness etc. is working.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.1
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• pp.56-67
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• 2019

In order to investigate the issue with the proper name of eshel(Tamarix aphylla) mentioned in the Bible, analysis of morphological taxonomy features of plants, studies on the symbolism of the Tamarix genus, analysis of examples in Korean classics and Chinese classics, and studies on the problems found in translations of Korean, Chinese and Japanese Bibles. The results are as follows. According to plant taxonomy, similar species of the Tamarix genus are differentiated by the leaf and flower, and because the size is very small about 2-4mm, it is difficult to differentiate by the naked eye. However, T. aphylla found in the plains of Israel and T. chinensis of China and Korea have distinctive differences in terms of the shape of the branch that droops and its blooming period. The Tamarix genus is a very precious tree that was planted in royal courtyards of ancient Mesopotamia and the Han(漢) Dynasty of China, and in ancient Egypt, it was said to be a tree that gave life to the dead. In the Bible, it was used as a sign of the covenant that God was with Abraham, and it also symbolized the prophet Samuel and the court of Samuel. When examining the example in Korean classics, the Tamarix genus was used as a common term in the Joseon Dynasty and it was often used as the medical term '$Ch{\bar{e}}ngli{\check{u}}$(檉柳)'. Meanwhile, the term 'wiseonglyu(渭城柳)' was used as a literary term. Upon researching the period and name of literature related to $Ch{\bar{e}}ngli{\check{u}}$(檉柳) among Chinese medicinal herb books, a total of 16 terms were used and among these terms, the term Chuísīliǔ(垂絲柳) used in the Chinese Bible cannot be found. There was no word called 'wiseonglyu(渭城柳)' that originated from the poem by Wang Wei(699-759) of Tang(唐) Dynasty and in fact, the word 'halyu(河柳)' that was related to Zhou(周) China. But when investigating the academic terms of China currently used, the words Chuísīliǔ(垂絲柳) and $Ch{\bar{e}}ngli{\check{u}}$(檉柳) are used equally, and therefore, it appears that the translation of eshel in the Chinese Bible as either Chuísīliǔ (垂絲柳) or $Ch{\bar{e}}ngli{\check{u}}$(檉柳) both appear to be of no issue. There were errors translating tamarix into 'やなぎ(willow)' in the Meiji Testaments(舊新約全書 1887), and translated correctly 'ぎょりゅう(檉柳)' since the Colloquial Japanese Bible(口語譯 聖書 1955). However, there are claims that 'gyoryu(ぎょりゅう 檉柳)' is not an indigenous species but an exotics species in the Edo Period, so it is necessary to reconsider the terminology. As apparent in the Korean classics examples analysis, there is high possibility that Korea's T. chinensis were grown in the Korean Peninsula for medicinal and gardening purposes. Therefore, the use of the medicinal term $Ch{\bar{e}}ngli{\check{u}}$(檉柳) or literary term 'wiseonglyu' in the Korean Bible may not be a big issue. However, the term 'wiseonglyu' is used very rarely even in China and as this may be connected to the admiration of China and Chinese things by literary persons of the Joseon Dynasty, so the use of this term should be reviewed carefully. Therefore, rather than using terms that may be of issue in the Bible, it is more feasible to transliterate the Hebrew word and call it eshel.