• Hwankyungkyoyuk
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• v.10 no.1
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• pp.115-128
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• 1997

MZ는 국제적 환경 생태 지대가 될 수 있으며, 황해의 한-임진 강어귀를 열곡 중심에 있는 철원 유역과 이으며, 동해안 바위투성이 해안에 있는 설악산과 금강산 사이의 태백산까지 잇는다. 이 통일의 자연 기념비는 인류의 희망의 성지와 많은 사람들이 목숨을 잃은 국경 지대에서 평화의 상정이 된 멸종 위기의 학의 보호 구역이 될 수 있다. White-napped 학 (Grus vipio), Red-necked 학 (Grus japonensis), 아시아에서 충성의 상징인 Hooked 학 (Grus monacha)은 곧 멸종할 운명에 처해 있다. 임진강 어귀 근처에서 시작되는 귀중한 풍경은 여러분의 유산을 재발경하고, 풍경에 내재된 본질적인 자연?문화적 가치를 포착하고, 그리고 환경적으로 건강한 개발을 하면서도 다음 세대를 위해 그것들을 보존할 완전한 자원망이다. 환경교육은 '고객으로서의 장소'의 모델과 연계된 환경 교육은 DMZ의 미래를 위한 일치된 의견을 이뤄내는 관문이 될 것이다.

• The Safety technology
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• no.196
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• pp.18-20
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• 2014

지난 2월 경주 모 리조트에서 발생한 체육관 붕괴사고 이후 휴양 여가시설의 안전성에 대한 우려가 높아지고 있는 가운데, 빈틈없는 안전관리로 이름을 떨치고 있는 리조트가 있어 큰 주목을 받고 있다. 그 주인공은 바로 강원도 평창 대관령면에 위치한 '알펜시아 리조트'다. 이곳은 '2018 평창 동계올림픽'을 위해 조성된 곳으로, 올림픽 주요 경기가 열리는 스포츠파크를 비롯해 특1급 호텔, 콘도, 스키장, 워터파크, 골프장 등을 갖추고 있다. 국내를 대표하는 사계절 종합 리조트인 동시에 전세계적으로 우리 스포츠문화의 위상을 알리는 상징적인 장소인 것이다. 평창 동계올림픽의 성공적 개최를 뒷받침하고 리조트 방문객들에게 편안함과 즐거움을 선사하기 위해서는 무엇보다 철저한 안전관리가 바탕이 되어야 한다고 말하는 이곳 '알펜시아 리조트'를 찾아가 봤다.

• 지역과문화
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• v.6 no.3
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• pp.1-28
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• 2019

These days sex has become a tool of interest, a constant stream of sex crimes occurs and it brings the age of population cliffs to an age of low birth rates. As an alternative to overcome these problems, we should establish the praying for a child, which has been our ancestors' way of life, as a sacred culture that holds the mystery of life-birth with a new awareness. Therefore, the purpose of this study is not to re-enact the Zhaungam area as a fun and interesting place, but as a sacred place to pray for the nobility, longevity and wealth of life. Based on the spirit of natural love, meeting, healing, and love based on the spirit of traditional culture, Doridori was chosen as the main theme of the project based on the spirit of natural love and life-respect, and the name "Doridori Secret Garden" was given out of 10 medals in Dandong for tourism storytelling. Cultural content becomes a marketing tool for the region and acts as a force for tourists to visit the area. In this context, it was confirmed that the creation of "Doridori Secret Garden" could lead to a high value-added industry that attracts tourists by enhancing the brand value of Andong and showing sufficient significance to become a new attraction. This study is intended to re-create the Zhaungam area as a sacred place to pray for the nobility of life and longevity and wealth of life, noting that people still pray for the birth of their children in Zhaungam and Zhagungam.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.2
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• pp.142-154
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• 2012

This study aimed at learning the characteristics of place identity of the Buan county hall garden and Sangsosan(上蘇山) by looking over the pattern and content of letter-engraved rocks and nearby facilities and history. Especially, we focused on the meaning and contents of the letters in Sangsosan and a Government Office of Buan engraved on rocks in order to learn what the place means. The results of our study are as follows. Buan-hyun(扶安縣) in the Joseon dynasty period blossomed literary culture of enjoying poetry and melody, and this was faithful realization of the concept of "Rakto(樂土)" of 'Saengubuan(生居扶安).' The grand scale letters written by Si-SooPark(朴蓍壽: 1767~1876), head of the office in the early 19th century, in the cursive style on the basis stone of the garden of Buan county building, which was the site of the office of Buan-hyun in the Joseon dynasty period, such as 'Bongraedongcheon(蓬萊洞天)', 'Jurim(珠林)', and 'Okcheon(玉泉)' mean that "'Bongrae', the another name of Buan', is a place where Taoist hermits would live because the spring water of Seorim flows down to be Okcheon.", showing his pride of living Buan. The regions like Seorimjeong, Geumdae(琴臺), and Hyecheon(惠泉) where letters engraved on rocks are located intensively are closely related with those who communicated with Mae-ChangLee(李梅窓: 1573~1610), the slave of the government, and are local attractions and garden traces where the literary culture and scholar's spirit of Buan are well-harmonized. Most of the letters were written from the 19th century to the early 20th century, showing that 4 for landscapes, 8 for Kyungseck(景色: imaginary scenry), 5 for figures, 15 for poems and 2 for others. The ratio of poems is much higher than that of poems in other regions' letters on rocks, and the keyword of the letters is Haecheon. A piece of the place identity heavily influenced by the Taois thermit ideology is revealed by the expressions of 'Bongraedongcheon', 'Sosansaho(蘇山四皓)' or 'the spring water of Haecheon' that was considered as an elixir of Taoist hermits. Seorim the forest, which had been managed after Yeon-Myeong Cho(趙然明: 1797~?), head of the office, planted trees in the 11th year of the reign of King Heonjong(1845), Seorimjeong in the forest, and rocks with engraved letters on them are proof of literary culture and the garden traces showing the characteristics and aspect of Imcheon(林泉) Garden of the office heavily influenced by the Taoist hermit ideology. Along with Naebyeon-san national park and Kyeokpo region, the center of Buan tourism, we hope that cultural heritages including rocks with engraved letters over Seorim park would become a representative cultural heritage and attraction of Buan.

• Asia Marketing Journal
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• v.9 no.3
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• pp.1-32
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• 2007

In this study, we investigate the relative effectiveness of the two types of brand extensions (sequential extensions vs. direct extensions) in dissimilar extensions and examine the moderating role of two key variables - brand concept(functional brand vs. symbolic brand) and price of target extension product(low vs. high). The results from two experiments show that consumers evaluate the target extension product more favorably when brand is extended sequentially to dissimilar categories than when it is extended directly. However, the difference of target extension product evaluation between sequential extensions and direct extensions decrease when brand is symbolic and price of target extension product is high. Theoretical and managerial implications of the finding are discussed and inplications for future research are suggested.

• Korean journal of communication and information
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• v.60
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• pp.172-192
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• 2012

Over the last ten years, media convergence and multiple platform expansion have affected the ways that people watch conventional television. In the post-TV era, the growing use of the Internet and mobile multi-media devices, such as smart phones, as well as the availability of abundant television content, allows television consumption to be more personalized, diversified, and linked with various media activities, especially social media uses. This study attempts to examine how television viewing experiences have been transformed with the development of the trans-media uses. Based on Walter J. Ong's concept of relation-ism, which posits that new media transform the meanings and relevance of old media rather than making old media obsolete, this study will pay particular attention to how the cultural meanings of television viewing have been redefined in the post-TV era. For the examination, this study has looked at concrete cases of the television viewing experiences of 29 young people in their twenties. Based on in-depth interview data, this study discusses the newly emerging characteristics of television viewing, its temporal and spatial experiences, and the significance of television as a medium and as a social place.

• The Korean Journal of Archival Studies
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• no.40
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• pp.225-277
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• 2014

This essay focused on mapping out the next archiving model during 15 years. This metaphorical 'JINGU PROJECT' is titled from Shinto relation in Japan rebuilding every 20 years. We need some kinds of self sustainable growth archiving model. It means that it's time to say about our archiving experiences in field for archiving technics and knowledges. We should know the fact that a few thousands archivists have been acting ih fields. Since 1999, we have tried to build up the best practices in public offices. So far, So good. However, we need another wing for better flying from now on. I believe in the power of silences in field because they will speak up their voices.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.82-95
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• 2014

This study aims to draw up measures to planting tree and maintain a landscape in traditional space. Preceding comprehensive theoretical consideration of selected species of trees and tree maintenance. And analysis of present condition of planting in cases of Gwanghalluwon Garden, then draw a maintenance plans of planting through species of trees and landscape of planting recorded in literature. The results were as follows. First, Analysis of selected species of trees and tree maintenance that traditional space. A dispute about the selection species of trees in traditional space has been continued until today. Because unconditional reject of foreign trees are limited. In this context, should be sublated that hasty blind faith of records and dichotomous preparation plans such as removal of foreign trees and implicitly planting of native plants. Secondly, Planted trees in Gwanghalluwon garden was investigated and found to the species of trees used in traditional space such as Pine(Pinus densiflora S. et Z.), Sawleaf Zelkova(Zelkova serrata), Ginkgo(Ginkgo biloba), Crape Myrtle(Lagerstroemia indica L.). But, present planting irrelevant to traditional space, except Gwanghallu pavilion area from the spatiality. Thirdly, A look at the records or literature that maintenance of planting through historical research are limited. Because literature was recorded Salix spp., Crape Myrtle, Bambusoideae(Pseudosasa japonica), lotus only among planted trees in Gwanghalluwon garden. Fourth, Gwanghallu zone have nature of history and sense of place. And It was going to restore the appearance on historical. Consequently maintenance plan of planting of Gwanghallu zone should be maintain the current state. Wanwol pavillion zone can be recognized as the original form because they look similar to the Gwangallu zone's buildings. Therefore, it is necessary to secure the sense of place different from Gwanghallu zone by buffer planting for composition of transition space. Wolmaejip zone and lawn zone was marketplace in outside of castle and large forest. Accordingly, this area should be symbolic restoration of the Yulrim(栗林) and representation of the marketplace in outside of castle through aggregation of facilities and administrative facilities in Gwanghalluwon garden. East lawn of the Wanwol pavilion zone is should be maintained the current state that opened place in terms of using thought linked with the Wanwol pavilion zone. Boundary zone of the Gwanghalluwon garden is difficult to associate in terms of historical research and authenticity. Therefore, application of cultural landscape that appeared in literature is be worth.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.2
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• pp.54-60
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• 2018

The purpose of this study is to analyze the garden details of Carla Scarpa in order to understand his selection and composition of materials, detailing style and symbolism of the spaces. Literature review and a field trip were conducted for the study and the results are as follows. First, Scarpa used vernacular materials such as Murano glass and Istrian limestone, and juxtaposed various materials using contrast of color and texture. His mixed uses of traditional and modern materials shows the passage of time. Second, he create his own detail style such as ziggurat and geometric motif, which make the garden space to look more interesting and rich. Scarpa respected local craftsmanship like glass design and used textile design style such as overlaying. Third, symbolic uses of water features help make narrative and poetic gardens. Scarpa's unique detail style and respects for traditional craftsmanship provide lessons on how to interpretate traditional design style in modern garden.