• Title/Summary/Keyword: 아세안-6

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Analysis of The Relationships between Religions in Southeast Asia and Tourism Demand in Korea (동남아시아 지역 종교와 방한 관광수요의 영향 관계분석)

  • Kim, Do-Hoon
    • The Journal of the Convergence on Culture Technology
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    • v.9 no.6
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    • pp.123-130
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    • 2023
  • As part of the research on cultural factors that determine international tourism demand, this study was conducted based on regional interest and the need for understanding religion. The purpose of this study is to empirically test how religious factors affect tourism demand in Korea to find out that religious factors are important considerations in establishing tourism policies and strategies. To achieve the purpose of this study, the research target areas were selected as Thailand, Indonesia, and the Philippines, which have relatively many tourists visiting Korea among Southeast Asian countries and are well known for their religious characteristics. GDP and nominal exchange rate, which are economic factors, were selected as explanatory variables. And religious diversity was selected as a characteristic factor variable of the tourism demand model based on the characteristic theory. An empirical analysis was conducted through a gravity model. As a result of the estimation, it was found that GDP has a positive effect on tourism demand in Korea. Nominal exchange rate variables and religious diversity variables were found to have a negative effect on tourism demand in Korea. We have confirmed that religion is an important factor in choosing tourist destinations for Filipino, Thai, and Malaysian tourists visiting Korea, and they choose religiously similar destinations.

Case study on flood water level prediction accuracy of LSTM model according to condition of reference hydrological station combination (참조 수문관측소 구성 조건에 따른 LSTM 모형 홍수위예측 정확도 검토 사례 연구)

  • Lee, Seungho;Kim, Sooyoung;Jung, Jaewon;Yoon, Kwang Seok
    • Journal of Korea Water Resources Association
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    • v.56 no.12
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    • pp.981-992
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    • 2023
  • Due to recent global climate change, the scale of flood damage is increasing as rainfall is concentrated and its intensity increases. Rain on a scale that has not been observed in the past may fall, and long-term rainy seasons that have not been recorded may occur. These damages are also concentrated in ASEAN countries, and many people in ASEAN countries are affected, along with frequent occurrences of flooding due to typhoons and torrential rains. In particular, the Bandung region which is located in the Upper Chitarum River basin in Indonesia has topographical characteristics in the form of a basin, making it very vulnerable to flooding. Accordingly, through the Official Development Assistance (ODA), a flood forecasting and warning system was established for the Upper Citarium River basin in 2017 and is currently in operation. Nevertheless, the Upper Citarium River basin is still exposed to the risk of human and property damage in the event of a flood, so efforts to reduce damage through fast and accurate flood forecasting are continuously needed. Therefore, in this study an artificial intelligence-based river flood water level forecasting model for Dayeu Kolot as a target station was developed by using 10-minute hydrological data from 4 rainfall stations and 1 water level station. Using 10-minute hydrological observation data from 6 stations from January 2017 to January 2021, learning, verification, and testing were performed for lead time such as 0.5, 1, 2, 3, 4, 5 and 6 hour and LSTM was applied as an artificial intelligence algorithm. As a result of the study, good results were shown in model fit and error for all lead times, and as a result of reviewing the prediction accuracy according to the learning dataset conditions, it is expected to be used to build an efficient artificial intelligence-based model as it secures prediction accuracy similar to that of using all observation stations even when there are few reference stations.

Construction of Cham Identity in Cambodia

  • Maunati, Yekti;Sari, Betti Rosita
    • SUVANNABHUMI
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    • v.6 no.1
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    • pp.107-135
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    • 2014
  • Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

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A Study on the Keyboard of Jawi Script (Arabic-Malay Script) (아랍식-말레이문자(Jawi Script) 키보드(Keyboard)에 관한 연구)

  • KANG, Kyoung Seok
    • SUVANNABHUMI
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    • v.3 no.1
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    • pp.47-66
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    • 2011
  • Malay society is rooted on the Islamic concept. That Islam influenced every corner of that Malay society which had ever been an edge of the civilizations of the Indus and Ganges. Once the letters of that Hindu religion namely Sanscrit was adopted to this Malay society for the purpose of getting the Malay language, that is, Bahasa Melayu down to the practical literation but in vain. The Sanscrit was too complicated for Malay society to imitate and put it into practice in everyday life because it was totally different type of letters which has many of the similar allographs for a sound. In the end Malay society gave it up and just used the Malay language without using any letters for herself. After a few centuries Islam entered this Malay society with taking Arabic letters. It was not merely influencing Malay cultures, but to the religious life according to wide spread of that Islam. Finally Arabic letters was to the very means that Malay language was written by. It means that Arabic letters had been used for Arabic language in former times, but it became a similar form of letters for a new language which was named as Malay language. This Arabic letters for Arabic language has no problems whereas Arabic letters for Malay language has some of it. Naturally speaking, arabic letters was not designed for any other language but just for Arabic language itself. On account of this, there occurred a few problems in writing Malay consonants, just like p, ng, g, c, ny and v. These 6 letters could never be written down in Arabic letters. Those 6 ones were never known before in trying to pronounce by Arab people. Therefore, Malay society had only to modify a few new forms of letters for these 6 letters which had frequently been found in their own Malay sounds. As a result, pa was derived from fa, nga was derived from ain, ga was derived from kaf, ca was derived from jim, nya was derived from tha or ba, and va was derived from wau itself. Where must these 6 newly modified letters be put on this Arabic keyboard? This is the very core of this working paper. As a matter of course, these 6 letters were put on the place where 6 Arabic signs which were scarecely written in Malay language. Those 6 are found when they are used only in the 'shift-key-using-letters.' These newly designed 6 letters were put instead of the original places of fatha, kasra, damma, sukun, tanween and so on. The main differences between the 2 set of 6 letters are this: 6 in Arabic orginal keyboard are only signs for Arabic letters, on the other hand 6 Malay's are real letters. In others words, 6 newly modified Malay letters were substituted for unused 6 Arabic signs in Malay keyboard. This type of newly designed Malay Jawi Script keyboard is still used in Malaysia, Brunei and some other Malay countries. But this sort of keyboard also needs to go forward to find out another way of keyboard system which is in accordance with the alphabetically ordered keyboard system. It means that alif is going to be typed for A key, and zai shall be typed when Z key is pressed. This keyboard system is called 'Malay Jawi-English Rumi matching keyboard system', even though this system should probably be inconvenient for Malay Jawi experts who are good at Arabic 'alif-ba-ta'order.

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Continuation and change of Taiwan's New Southbound Policy in the De-Sinicization: The dynamics of Balancing and Bandwagoning (탈중국을 위한 대만 남향정책의 지속과 변화: 균형과 편승의 동학)

  • Kim, Sunjae;Kim, Suhan
    • Analyses & Alternatives
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    • v.6 no.1
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    • pp.69-114
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    • 2022
  • This paper analyzes Taiwan's 「New Southbound Policy」 from the perspective of 'balancing' and 'bandwagoning' in international politics. Specifically, it examines the changes and characteristics of 'Southbound policies' that have continued since the period of the Lee Teng-hui(李登輝) administration, and examines the meaning of the New Southbound Policy promoted by the Tsai Ing-wen(蔡英文) administration. Taiwan's foreign policy has been strongly influenced by external variables such as U.S.-China relations. Previous Taiwanese governments have actively promoted Southbound policies to advance to Southeast Asian countries such as ASEAN with the aim of 'De-Sinicization', but have not achieved much results. This is because variables such as cooperative U.S.-China relations and strong checks from China played a role at the time. In this environment, Taiwan had to pursue an appropriate 'balancing' between the United States, China, and Southeast Asian countries. However, since the inauguration of the Trump administration, strategic competition between the U.S. and China has been maximized, creating a new space for Taiwan's foreign policy. This is because the U.S. valued cooperation with Taiwan in the process of embodying the 'Indo-Pacific Strategy' to curb China's rise. The New Southbound Policy promoted by the Tsai Ing-won administration is different from the existing Southbound policies in that it seeks to link with the U.S. India-Pacific Strategy and attempts to advance to South Asian countries such as India. From an international political point of view, the Tsai Ing-won administration's New Southbound Policy can be interpreted as a 'bandwagoning' to the United States, not a balanced strategy between the U.S. and China. Strategic competition between the U.S. and China is expected to intensify for a considerable period of time in the future, and honeymoon between Taiwan and the U.S. are also expected to continue. Taiwan's bandwagoning strategy, which actively pursues a link between the New Southbound Policy and the India-Pacific Strategy, is also expected to be maintained.

A Case Study on Introducing Vita Parcours as Forest Leisure Sports Facility in Saneum Healing Forest (산음 치유의 숲 Vita Parcours 도입 사례 연구 - Vita Parcours 도입을 사례로 -)

  • Lee, Jin-Kyu;Kim, Ki Weon
    • The Journal of the Korean Institute of Forest Recreation
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    • v.22 no.4
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    • pp.71-81
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    • 2018
  • It is necessary to build a quality-enhancing forest leisure sports facility according to values that value life quality, national forest policy. Vita Parcours (fitness trails) is found to be the activities highly convenient, so their introduction and promotion in Korea should be highly considered. field survey was necessary to explore the possibility of installing Vita Parcours. Several sites were selected, such as Asean recreational forest, Unaksan recreational forest, Yumyeongsan recreational forest, Saneum recreational forest, Jungmisan recreational forest and National center for forest therapy. At these locations, we explored the current status of forest facilities and forest trails. A total number of 31 exercise facilities has been identified and surveyed, some of which are located on the trails (2), alongside the trail (9), alongside trail boundaries (2) or represent facilities suitable for both outdoor and indoor exercise within the forest (18), all of whom provide location for 44 different exercise routines (flexibility exercises (23), endurance (12) and strength exercises (9)). Field work also included identification of forests paths, the total number of whom was 34 paths - 30 identified as trails, 2 as hiking trails, 1 as a forest path for relaxation and healing and 1 as an exploratory path. Regarding the structure and shape of these trails, 32 was straight in shape and only 2 designed as a circular forest trails. Average length of these trails was 652.2m with the highest and the lowest point altitude difference of 60m, on average. Saneum recreational forest provide the most suitable site/environment for Vita Parcours and as a result of this, Saneum recreational forest is proposed as a location to support the endeavors in promotion of these valuable forest fitness trails. Among the forest paths at this site, a forest path which has a length of 1.84km and 73.0m the highest and the lowest point altitude difference was selected as the most suitable, and may be equipped with necessary stations for exercise or obstacles. In addition, if these trails are to be introduced and welcomed by its users, we must assure that they are properly maintained.