• Title/Summary/Keyword: 우암산

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Flood Runoff Computation for Mountainous Small Catchments using Rainfall Runoff Model (강우-유출모형을 활용한 소규모 산지 유역의 유출량 산정)

  • Chang, Hyung Joon;Lee, Hyo Sang
    • Proceedings of the Korea Water Resources Association Conference
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    • 2022.05a
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    • pp.362-362
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    • 2022
  • 최근 급증하는 이상기후의 영향으로 인하여 소규모 산지 지역의 돌발홍수 발생 빈도가 증가하고 있으며, 이로 인하여 물적 및 인적 피해가 증대되고 있다. 이에 다양한 재해 저감 대책 마련을 수립하고 있으나 소규모 산지 유역 같은 경우 계곡 및 하천부는 제방 증고 및 하상 정리 등과 같은 인위적인 대책수립이 어려운 실정이다. 따라서 본 연구에서는 충북 지역의 소규모 산지 유역 중 우암산 및 백화산을 대상으로 유역 내 계곡 및 하천부에 대하여 WMS (Watershed Modeling System) 강우 유출모형을 활용한 침수 위험도 평가를 수행하였다. 분석 결과, 우암산 및 백화산 소유역에서 재현빈도 50년 이상의 강우 발생 시, 침수가 발생하는 것으로 모의 되었으며, 등산객이 이용하는 등산로 및 시설물에 위험성이 높게 나타남을 확인하였다. 본 연구결과를 통하여 소규모 산지 유역에 대한 위험성을 정량적으로 제시하였으며, 이를 바탕으로 향후 안전한 관리 방향을 제시하고자 한다.

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A Forest Fire Prevention Mechanism using Geographic Information System - The case of Mt. Uam in Cheongju - (지리정보시스템(GIS)을 이용한 산불방재방안 - 청주시 우암산 지역을 중심으로 -)

  • Shin, Young-Chul;An, Sang-Hyun
    • Journal of the Korean Association of Geographic Information Studies
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    • v.3 no.1
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    • pp.23-34
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    • 2000
  • The forest fire covered with forest gets increasing year after year in Korea. Furthermore the scale becomes larger. A forest fire problem is extremely serious. In this situation this study discussed a forest fire prevention with scientific and systematic method. Various information was created using GIS for Mt. Uam, which is located in Uam, Cheongju city. The predictive model to enhance effective forest fire management was developed.

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The View Character of Mountainscape of a City according to Visual Point Level - In a Case of Mt. Uam - (시가지내 산악경관의 시점 높이별 조망 특성 - 청주시 우암산을 대상으로 -)

  • Jeong, Jeong Seop;Gwon, Sang Jun;Jo, Tae Dong
    • Journal of Environmental Science International
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    • v.13 no.6
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    • pp.497-503
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    • 2004
  • In this research, we have performed a T-test to see how the relationship between dependent variable or visual point level and independent variable or visual quantity is in order to clear up the correlation between pattern of visual point and visual quantity by the constituents of a view from a different visual point level and the results are as follows: 1) In case of the character of Mt. Uam landscape of the city, Uamsan is set as a fixed point and about a direction of view(D), the north is a datum point from which the range of direction is distributed within 1800 westwardly and the visual range(R) is also within 2000m. An elevation is an average of 7.40 and the average story of the buildings is 3.85. Here the height of a story is about 4m so the average of the visual point difference is estimated at 15.4m. 2) The type of visual point is divided into the intersection group and the front of the highly used public buildings group. Double intersection types account for about 78.80%(52 spots) which forms a majority part of LCP. 3) The analysis of the difference of visual point level divided by eye level and that of the top of the buildings has been proved that there's a sharp difference resulted from t-test at 1 % significant level. The significant difference of elevation from height difference(l5.93m), however, has not been shown. 4) From the result of T-test about visual quantity by the elements of a view from a different visual point level, the visual quantity of mountain(VQM), sky(VQS), ground(VQG) is significant at about 1% each and that of building(VQB) is at about 5%. The difference in visual quantity of a mountain by the visual point level is at about 4% which can meet a marginal level of LCP necessary for evaluation of mountainscape.

A Study on the Space Formation and Garden Characteristics of Garden Remains, Gao-Byeoleop for Restoration Design (가오별업(嘉梧別業)의 복원 설계를 위한 공간구성 및 정원 특성에 관한 연구)

  • Rho, Jae-Hyun;Kim, Soon-Ki
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.36 no.3
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    • pp.58-74
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    • 2018
  • This study aims to propose baseline data for designing restoration of Gaobyulup, researching space formation and characteristics of gardens of Gaobyulup, which located in the foot of Cheonmasan Mountain in Namyangju. Gaobyulup is a remain in retirement of Gyulsan Yu-Won Lee, a representative politician, administrator, and tea drinker in late Joseon Dynasty. The results of the research about the shape of Gaobyulup deducted through reference review, poetry and prose analysis, an on-the-spot survey and residents' interview are below: Lee, who used pseudonym as 'Gyulsan,' which menas Jongnamsan Mountain, yearned Mangcheonbyeoreop(輞川別業) by Yu Wang and retirement with a country house operation by Seogye Sedang Park. In the persuit of this ideal, he created and operated a country house in Gaogok of Yangju, which a family burial ground was located. Gaobyulup, which located in Gaogok in the lower part of Cheonmasan Mountain, was largely composed outer and inner gardens, and the area of house operation was started from a stone post of Gaobokji The inner garden of Gaobyulup was including major garden components like buildings, such as Sasihyanggwan, Obaekganjung, Imharyoe and Toesadam, and Chaewon near Haengrangchae, and Gwawon in an backyard. In addition, Younggwijung pavilion, which located 850m away from Gaobyulup, was the another country house inside the Byulup, thus Gaobyulup shows a duplex space formation. In the inner garden of Gaobyulup, there are Sasihyanggwan, which had functions of Sarangchae as library and depository of old paintings and calligraphic works, and Obaekganjung, a small Sarangchae which connected with Sasihyanggwan in the form of a transept. Yusanggoksuger located near Obaekganjung. Additionally, Imharyeo, a library with a tablet of Byeokryowon(??園), which located in the highest point in Byulup, has the functions of a reading room and a tea house. Many Taihu stones were located not only in Toesadam, a square-formed pond with lotus but also many places in the inner gardens. And rare garden plants were planted. These were closely related to the trend of horticulture for pleasure, wealth, and collecting old paintings and calligraphic works for pleasure of Lee. Meanwhile, the area of Younggwijung pavilion, located in Gaocheon stream fall from Byulup to Manhoiam, looks like Wooampok, a enjoying place of other personages, who use their pseudonym as "Oksan" or "Wooam" Lee identifies Wooampok as "Jesampok" and carved 'Gyulsan' s he declared this place is his operating area. Lee built Younggwijung pavilion and planted many peach trees for recreation of utopia. The stone letters of Byukpadongcheon, located in front of a bridge in the foreside of Younggwijung pavilion, seems another enchanted land created in Gaobokji inside. Lee carved Jeilsan in huge rock on the falls rear Manhoiam temple, which Lee did great role of foundation of the temple, so he identifies that this place was the end of the outer garden of Gaobyulup. This study tries to estimate traces of the country house in Gaogok through reference review and on-th-spot survey, and the results from this study are presumed based on site remains only conformed today. It needs to discover second scenary or stone carved letters between Jeilsan and Jesampok. Additionally, exact formation characteristics of Gaobyulup should be identified through excavation survey later. To do so, an interest and a major role of Namyangju-si must be equipped for future restoration of Gaobyulup.

Seongdam Song Hwan-gi's Understanding of Buddhism (성담(性潭) 송환기(宋煥箕)의 불교인식)

  • Kim, Jong-soo
    • Journal of the Daesoon Academy of Sciences
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    • v.38
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    • pp.209-242
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    • 2021
  • This manuscript started with the purpose of producing research that investigated and verified how Buddhism was understood by Seongdam (性潭) Song Hwan-gi (宋煥箕), the founder (宗匠) of Horon (湖論) who was active around the early 19 th century. Song Hwan-gi, Uam (尤菴) Song Si-yeol (宋時烈)'s fifth generation, was a scholar who had a deep sense of duty to inherit the Theory of Uam (尤菴學), and he adhered to the Confucian theory of genealogy (道統論) and Anti-Heresy Discourses. Thus, this manuscript expressed curiosity about Song Hwan-gi's understanding of Buddhism, which was the representative heresy. This manuscript examined the naming method of Buddhist clergy (僧侶), degree of pedagogical knowledge, and critical statements that were made concerning Buddhist tales (說話). Meanwhile, it is noticeable that the terms of address for Buddhist clergy were composed of four categories: general terms, honorific forms, palanquins [輿], and miscellaneous terms of address. This scheme conforms to the Buddhist-friendly aspects of Song Hwan-gi. Examples of these terms of address include Danseung (擔僧) and Yeoseung (輿僧), both of which were Buddhist clergy who carried palanquins. Naturally, Song Hwan-gi was helped by Buddhist clergy when he went sightseeing on famous mountains. In the meantime, Song Hwan-gi's pedagogical knowledge can be shown to be not especially profound based on his understanding of The Diamond Sutra, The Avatamska Sutra, and The Shurangama Sutra. Cheongnyansan Travel Records (淸凉山遊覽錄) and Dongyu Diary (東遊日記) make it clear that Song Hwan-gi had no interest in taking refuge in the three treasures of Buddhism (佛法僧 三寶). It is rather the case that he was deeply critical of Buddhism. On the other hand, Song Hwan-gi expressed profound sadness when he encountered the dilapidated remains (古蹟) of Buddhist temples and hermitages. Consequentially, it can be concluded that Song Hwan-gi's understanding of Buddhism contained examples of affirmation, acceptance, denial, and exclusion.