• The Safety technology
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• no.163
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• pp.12-14
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• 2011

(주)한양의 고속국도 60호선 동홍천~양양간 16공구 현장이 위치해 있는 강원도 양양군 서면 범부리. 이곳은 겨우 39가구가 옹기종기 모여 사는 산골마을로, 높은 산 위에서 마을을 내려다보면 범선모양으로 생겼다하여 '범부리'라는 이름을 붙었다고 한다. 명당으로 꼽는 배산임수의 지형을 갖춘 이곳을 옛 동네어른들은 '큰골'이라 칭할 정도로 높은 애향심을 보였다. 그런 이 범부리에 2015년까지 교량1개, 터널2개, 터널관리동 1개소를 짓는 다는 대규모 토목공사계획이 2008년 발표됐다. 지역민들의 반대가 극심했다. 지역민들은 '범선모양의 마을 동산에 터널을 낸다는 것은 곧 배에 구멍을 뚫어 배를 가라앉게 만드는 행위"라며 공사의 진행을 완강히 저항했다. 현장 임직원들은 공사를 시작도 못하고 지역민들의 마음 돌리기에 매달렸다. 대화와 설득의 과정이 반복됐고, 현장 임직원들은 농기구를 고쳐주는 등 외지인이 아닌 이웃으로 다가가고자 노력했다. 그 결과 지역민들의 마음을 얻을 수 있었고, 어렵사리 공사가 진행됐다. 힘들게 시작한 공사에서 사고가 발생한다면 지역민들의 원성이 다시 커질 터, 김태희 현장소장을 비롯한 모든 현장 임직원은 '완벽하지 않다면 안전하다고 말할 수 없다'는 각오로 안전활동을 펼치기 시작했다. 그로부터 2년 반이 지난 지금, 이곳 현장은 지역을 넘어 전국에서도 손꼽히는 우수한 안전현장으로 우뚝 섰다.

• Journal of the Korean association of regional geographers
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• v.20 no.4
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• pp.425-443
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• 2014

The subjects of this research are two-folds. First, it investigates the ways in which previous geographic studies have approached to human death and its spatial representations through various theoretical frames. It is found that necrogeographies on cemetery have changed into those studies focusing on the social and spatial contexts in which deathscapes are represented. Second, this research analyzes what institutional discourses have intervened in excluding or including modern deathscapes in Korea. Some discourses socio-spatially excluded specific (undesirable) deathscape, and they mostly depended on employing such terms as 'Yeoido' and 'illegal, luxury, or deserted cemeteries'. On the contrary, other discourses employed such terms as 'developed country', 'Unified-Silla Dynasty', and 'NIMBY', and they introduced new (desirable) types of deathscapes such as cremation. This paper conclusively argues that these discourses engendered 'truth effect' so as to introduce and promote specific deathscapes while repressing pre-modern (or conventional) deasthscapes and concealing discursive contradictions.

• Journal of the East Asian Society of Dietary Life
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• v.6 no.3
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• pp.365-379
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• 1996

본 연구에서는 우리나라 영남 지방에 소재하는 네 가정을 표집하여 각 가정에서 행 하여지고 있는 유교적 차례와 제사에 차려지는 제물을 실증적으로 연구, 고찰하였으며, 또 이들을 문헌적으로 비교 검토하여 그 변천의 모습을 고찰하고저 하였다. 영남지방의 북부인 안동 하회마을과 영남의 중부지방이라고 볼 수 있는 양동 마을의 불천위제사에서 보이는 제 물조리에서의 공통점은 炙을 완전히 익히지 않고 진설하여 性으로서의 기원을 그대로 지키 고 있다는 사실이며 차이점은 바다가 가까운 양동마을에서는 하회마을보다 어물의 사용이 (대게와 생문어 등) 월등히 많다는 사실과 산골에 위치한 하회마을의 경우는 그 대신 닭을 생으로 한 마리 왼으로 쓰고 엽적에 또 한 마리를 사용하여 어물이 적은 데 비하여 닭을 더 많이 사용하고 있었다. 이러한 것은 의례가 매우 엄격한 제례에서도 지역적 특성이 많이 작 용하고 있다는 것을 나타낸다고 하겠다. 또한 진설에 있어서도 한 곳은 양위진설이고 다른 곳은 단설로 같은 불천위이지만 이러한 차이를 나타낸다고 하겠다. 또한 진설에 잇어서도 한 곳은 양위진설이고 다른 곳은 단설로 같은 불천위이지만 이러한 차이를 나타내고 있어, 이것에 있어서도 한 곳은 양위진설이고 다른 곳은 단설로 같은 물천위이지만 이러한 차이를 나타내고 있어 이것은 진설배열과 함께 가가체로 지켜져 내려 오는 것이라 하겠다. 양가 모 두 기제사 때보다 차려지는 제물의 종류가 다양하고 양도 많았다. 떡, 煎, 자반, 炙 및 나물 과 과일 등이 차려졌다. 여전히 제물을 조리할 때 사용되는 양념은 매우 제한되고 있으며, 또한 이용할 수 있는 채소의 종류는 가정마다 다양하게 다르게 제한되고 있다는 것이 특징 적이다. 사용되는 식품의 종류는 전통적으로 답습해오고 있음에 비추어, 과일은 매우 최근에 수입된 외래종의 것도 모든 가정에서 이용되고 있었다. 그러나 전체적으로 볼 때 유교식 제 사의례는 시대에 따라 거의 변화됨이 없이 지켜져 내려 오고 있었다.

• The Journal of Korean Institute of Electromagnetic Engineering and Science
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• v.17 no.4 s.107
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• pp.341-350
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• 2006

In this paper, a new method for detecting breast cancer is proposed, which utilizes dielectric characteristics of pathological tissues and time delay of back scattered response, and its feasibility was investigated. We have developed a detection algorithm and verified it by numerical simulation and measurement for a prototype system. For a prototype system, we have fabricated experimental model(artificial breast with a cancer) and UWB(ultra-wideband) antenna. The results of the measurement simulation show an excellent detection capability of a cancer tissue. It is found that a good UWB antenna and a good calibration signal are key elements of such detection system. Further study is ongoing to develop a commercial system.

• Journal of the Korean Institute of Landscape Architecture
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• v.42 no.1
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• pp.75-88
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• 2014

This research aims to introduce the external type of natural funeral landscape facilities and to examine the effect of its visual image factor on the preference for them. For this purpose, a survey was conducted among 549 persons including 224 experts on the funeral services. The majority of respondents in this research live in the Seoul, Daejeon, Jeonju, and Busan areas. Burial place facilities and memorial facilities among natural funeral landscape facilities for the study are selected and categorized into five types, respectively. Of these, the funeral area type includes a woody style, a garden style, a flower style, a grass style and a scattered ashes style. As a result, firstly, from the factor analysis, three image factors are extracted such as a physical factor, an external-appearing factor and a symmetrical factor from the burial place facilities. Secondly, the most flavored among 5 burial palace facilities is woody style, followed a flower style, a garde style, a grass style and a scattered ashes style. Third, we draw a perception map based on the average values of each image factors. Forth, we find some significant difference in the evaluation of the image factors of burial place facilities by characteristics of the respondents. The gender, age, the education level and the facilities type reveal the significant difference in a physical factor. Moreover, we find a significant difference in the level of an external-appearing factor according to a gender, religion, a group members, and in the level of a symmetrical factor according to the gender, the education level, and the facilities type. Fifth, we execute a regression analysis in order to analyze the effect of the image factors on its preference for the burial place and memorial facilities. We find a positive effect of a physical, an external appearing and a symmetrical factor on its preference. Finally, we examine a moderating effect of a group member between the image factors and its preference. We find a significant positive moderating effect of an external-appearing factor for a garden style in the case of the burial place facilities. In this study are suggests that fix the problem of natural funeral landscape facilities typical naming contribute to the development of the early beginning natural funeral landscape facilities and study on development of natural funeral landscape facilities suitable for domestic. In addition, this study has shown that having rational guideline when people use natural funeral that develop a funeral culture through preference natural funeral standard visual image analysis such as preserve the traditional funeral philosophy and a new aesthetic needs.

• Journal of Service Research and Studies
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• v.14 no.2
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• pp.37-47
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• 2024

Currently, social interest in post-cremation funerals is growing due to the establishment of cremation culture. In addition, as awareness of nature-friendly funeral methods spreads in modern times, the demand for tree burial grounds and tree groves, which are representative natural burial methods, is increasing. However, if the current method of relying on trees is used, the forest burial may damage the forest and turn it into another cemetery. The tree decoration is a funeral method that contains the temporal meaning of humans returning to the space of nature that we have, and the philosophical meaning that humans return in compliance with nature. Like this, there are quite a few concerns. Even though tree burials are not the traditional burial facilities we are familiar with, many of the facilities and operating systems adopt the standards of park cemeteries and have stricter standards and restrictions than natural burials under the law. This rigidity is intended to preserve the forest, but the reality is that it limits the expansion and operation of tree plantations. To this end, this study seeks to find specific improvement measures for sustainable tree plantation operation. To this end, we look at the types of natural fields in foreign countries and find directions for tree planting that can be effectively applied and established in accordance with the sentiments of the people. Specific improvement measures include an enshrinement method that does not rely on memorial trees, the operation of anonymous or anonymous tree planting, a change in the method of visiting and commemorating, and various mountaineering methods, thereby suggesting alternatives to sustainable tree planting in Korea. The place where tree planting is implemented is the forest, that is, the forest itself. I should be a place where the spirit of natural return, which is the essence of the deceased, can be celebrated through the forest, not a funeral facility. By doing so, it will be possible to provide the public value of the forest, that is, the social function of the forest, in the name of an eco-friendly funeral service.

• Journal of Korea Soil Environment Society
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• v.1 no.2
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• pp.15-21
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• 1996

Effects of acid deposition on the acidification of surface water over a short term period were studied during June~October, 1995. A reservoir located in Chunchon, Kangwondo was selected for this study because this reservoir had received little man-made pollutants. Geological survey within the study area was carried out and the pH of a small and shallow stream flowing from the mountain valley down to the reservoir was monitored. Rainfall was measured by using a rain gauge and the precipitation was collected by automatic precipitation sampler. During the study period, rain pH was in the range of 3.81~5.77 with an average of 4.8. The EC was in the range of 5~189$\mu$S/cm with an average of 10.6$\mu$S/cm. ionic composition of the rainfall showed that of the anions, deposition of ${SO_4}^{2-}$, was highest with 3,119.7 kg/$\textrm{km}^2$, and it was $NH^{4+}$ with 1,053.2kg/$\textrm{km}^2$ for cations. The surface water pHs were maintained neutral or weak basic representing little evidence of acidification regardless of the acidic rainfall pH. Every time of sampling, however, the pHs exhibited increasing tendency as elevation of measuring site of the stream became lowered, which indicated the impacts of acid-base reactions by acidic or basic substances during travel of water downstream. This result suggested the necessity of further research to determine the respective buffering capacity of soil and underlying rocks.

• Korean Journal of Agricultural and Forest Meteorology
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• v.9 no.2
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• pp.100-108
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• 2007

The Gwangneung KoFlux supersite, located in a rugged mountain region, is characterized by a low wind speed due to a mountain-valley circulation and rolling terrain. Therefore, it is essential to understand the effect of coordinate rotation on flux measurements by the eddy-covariance method. In this paper, we review the properties of three orthogonal coordinate frames (i.e., double, triple, and planar fit rotations) and apply to flux data observed at the Gwangneung supersite. The mean offset of vertical wind speed of sonic anemometer was inferred from the planar fit (PF) coordinate rotation, yielding the diurnal variation of about $\pm0.05ms^{-1}$. Double rotation $(\bar{v}=\bar{w}=0)$ produced virtually the same turbulent fluxes of heat, water, and $CO_2$ as those from the PF rotation under windy conditions. The former, however, resulted in large biases under calm conditions. The friction velocity, an important scaling parameter in the atmospheric surface layer, was more sensitive to the choice of coordinate rotation method.

• SUVANNABHUMI
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• v.1 no.2
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• pp.43-71
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• 2009

베트남 소수민족 공동체 중 Hmong족은 중요한 구성원이라고 여겨져 왔다. 타지에서 베트남으로 이민 와서 다른 민족들과 함께 오랫동안 살아 왔지만 Hmong족은 자기의 민족문화 특색을 잘 지켜왔다. 그런데 지난 몇 년 동안 전통적인 종교와 달리 새로운 종교를 믿게 되는 방향으로 Hmong족의 심령의 종교는 많이 변하고 있다. 그 중에 특히 주목받은 것은 개신교의 유입이다. 개신교는 직접적, 간접적 선교 방법으로 Lao Cai에 있는 Hmong족 공동체에 자연스럽게 유입되었다. Lao Cai의 많은 지방에서 사람들이 개신교를 믿게 되었고 그 중에는 가족이나 종족 환경에서 강제적 선교도 일어났다. 개신교는 Hmong족의 전통문화뿐만 아니라 Hmong족의 전통 종교, 신앙에도 직접적으로 영향을 주었다. 이 글에서는 Hmong족이 살고 있는 Lao Cai 지방을 선택하여 고찰하며 Hmong족의 전통문화가치에 대한 개신교의 영향 및 원인을 살펴보기로 한다. 먼저 Hmong사람들은 전통신앙을 버리고 개신교를 믿게 되는 원인을 살펴보자. 주 원인은 다음과 같은 네 가지가 있다고 본다. -경제와 관련된 원인 -성별 불평등과 관련된 원인 -학문 수준과 정보 습득 희망과 관련된 원인 -전통문화, 심리와 민속의식과 관련된 원인 그리고 다음과 같은 두 가지 각도에서 전통문화 가치에 대한 영향을 알아보았다. 첫째는 개신교가 Hmong사람의 전통사회체제에 큰 영향을 준 점, 둘째는 개신교가 Hmong사람의 풍속습관 및 전통 신앙에 영향을 준 점이다. 개신교가 Hmong사람의 전통사회체제에 큰 영향을 준 점은 여러 방면에서 보인다. 전통적인 가치와 개신교의 새로운 규정 사이의 충돌도 있고 가족 안에서 부부의 위치상 충돌도 있다. 또한 Hmong사람들에게 전통 종족의 역할, 위치를 약화시키는 영향도 주었고 산골 마을에서 개신교를 믿는 사람들과 믿지 않은 사람들 사이에 일어난 새로운 충돌도 있다 개신교와 개신교의 교리는 역시 풍속습관과 전통신앙에 큰 영향을 주었다. 첫째는 예수의 역할이 가장 중요하고 조상 숭배나 "집에 있는 귀신 숭배"같은 것보다 강력한 것이다. 그래서 Hmong사람의 신앙, 종교는 원시적 다신교부터 일신교로 변한 것으로 보인다. 둘째는 개신교를 믿는 사람들이 Hmong족의 전통 민속축제를 점차 멀리한다. 어떤 경우에는 그 사람들이 자기 민족의 전통문화 환경을 떠나 버리는 일도 있었다. 셋째는 개신교의 교리가 Hmong족의 풍속 규정을 바꾸게 하였고 Hmong사람들이 새로운 종교의 교리를 집행시켰다. 넷째는 인간 인생 주기에 관한 풍속습관 및 민속의례들은 의례 대상보다 의례 주제를 중심으로 삼는 것으로 점차 변화했다. 대체로 개신교가 Hmong족 공동체에 유입하여 이 민족의 전통문화 가치는 변화했다. Hmong족 공동체에 오래 존재해 왔던 낙후한 습관을 개선하는 점에서 개신교는 적극적 역할을 했다. 현재 문제점은 어떻게 전통문화가치를 유지하고 새로운 종교와 같이 존재할 수 있느냐라는 문제이다. 이 문제는 다음 연구 대상이 될 것이다.

• Parasites, Hosts and Diseases
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• v.21 no.2
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• pp.246-256
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• 1983

As epidemiological parameters of human paragonimiasis, the positive rates of intradermal test and the sputum/stool ekaminations have long been employed in population surveys. However, both the specificity of the intradermal test and the sensitivity of sputumjstool examination have been gradually declined as the endemicity was lowered; thus the gap between above two parameters widened. In such context, the development of a new epidemiologic parameter or tool which makes it possible to accurately discriminate the active paragonimiasis cases was necessary. In the present study, the detection rate of Paragonimus-speclac IgG antibody by micro-ELISA was evaluated as an indicator of epidemiologic status of human paragonimiasis in a population. A total of 4, 285 students and inhabitants living in Bukpyeong Myeon and Bukil Myeon, Haenam Gun, Jeonlanam Do was surveyed in October, 1983 by intradermal test first. Out of them, 244 cases (5.7%) were found positively reacted to VBS antigen of F. westermani. Out of 168 positive reactors, 7 cases (4.2%) were egg positive either by two times of sputum examination or by one stool examination. That indicated that only 0. 16% of total surveyed were confirmed as active paragonimiasis by egg detection. When sera collected from 239 positive reactors of Intradermal test were tested by micro-ELISA for their specific IgG antibody, 40 cases(16.7%) were found to be positive. All of 7 egg positive cases were again positive for specific IgG antibody. Among remaining 232 intradermal test positive cases, 33 cases were positive for IgG antibody. In contrast to those, none of 42 positive reactors to intradermal test for Cloncrchis and of 128 intradermal test negative cases showed positive for Paragcnimus-specIfic IgG antibody. The rate of specific IgG antibody as detected by micro-ELISA appeared to be increased with the wheal size of the intradermal test. When the wheal sixte was over 13mm in diameter, about 50% of them were positive for specific IgG antibody. Thirty-one specific antibody positive cases were clinically evaluated by laboratory examinations (repeated sputum examination, peripheral eosinophil count and chest roentgenogram) and by history taking. Out of them 24 cases were associated with one or more positive laboratory findings: thus considered as active paragonimiasis cases. Out of 7 lab. finding-free cases 3 revealed past history of typical paragonimiasis symptoms, suggesting that they were in chronic or in convalescent stages. The remaining 4 cases were considered as either mild or ectopic infection cases; the possibility of cross-reaction with other helminthiases could not be ruled out. From the above results, it was inferred that the detection of Paragonimus-specIfic IgG antibody by micro-ELISA was very much helpful in detecting the active cases as well as in proper evaluation of the endemicity of human paragonimiasis in a population. The convenience of mass haildling of sera in micro-ELISA was considered another superiority as an epidemiologic tool.