• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.42-55
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• 2021

This study investigated the memories of the natives and the migrants who had been living with the 760-year-old Zelkova serrata located in the Keangnam Apartment Complex in Dogok 1-dong. Place memory is a newly illuminated concept since the 1980s, and is also used as a new research methodology for studying and recording multi-layered memories left in a place based on feelings and traces of vivid memories. The urban development of Gangnam, which began in the 1970s, quickly changed rural to apartment complexes. The natives of Yeokmal were scattered throughout the country, and new migrants moved in. In the process, zelkova serrata was managed in different ways from time to time, and residents also establish relationship in different ways. Natives used to take a rest in the tree or swing at Dan-o, and recognized it as a place to receive the god during the village ritual. In other words, they shared the entire process of life and death and were given various roles depending on the lives of the residents. It is also a direct experience that was experienced in detail and a place where collective memories of residents are melted. On the other hand, with the construction of Keangnam Apartment, the management of zelkova tree has become stricter, making it impossible for migrants to access. Migrants have come to enjoy zelkova serrata visually, and the annual Yeokmal Traditional Festival makes common memories in the city. In addition, many people personified trees and received mental comfort. In addition, the nature of the old big tree was highlighted in the background of the city, and the symbol of "uniqueness and speciality" was newly formed, which led to the formation of pride and attachment. Through the memories of the two subjects' zelkova tree, we were able to examine the memories of the tree value, and management of protected tree in the city.

• Proceedings of the Plant Resources Society of Korea Conference
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• 2019.10a
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• pp.9-10
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• 2019

순천만은 순천시의 남쪽에 위치하여 여수반도와 고흥반도의 사이에 있는 만 지형 형태로 만 전체를 순천만이라고도 하나, 보통 고흥군반도와 여수반도 사이의 만을 여자만이라 하고 만내부에 위치한 여자도라는 섬의 위쪽으로 순천시의 해안하구에 형성된 지역을 순천만이라 일컫는다. 순천만은 순천시에서 유입되는 동천과 이사천 및 해룡천의 하류에 형성되어 있어서 육지부에서 유입되는 퇴적물과 유기물로 인하여 갯벌과 갈대등이 잘 형성된 습지로서 2003년 12월 31일 해양수산부 갯벌 습지보존지역으로 지정되어 관리되고 있으며, 2004년에는 동북아 두루미 보호 국제네트워크에 가입하였고, 2006년 1월 국내 연안습지로는 최초로 람사르협약에 "Suncheon Bay"로 등록되었으며, 2016년 6월에는 람사르습지로 지정된 국내외적으로 중요한 습지이다. 순천만습지에 형성되어 있는 갯벌($28.0km^2$)은 세계 5대 연안습지 중 하나로서, 넓은 사니질 갯벌과 갈대군락이 잘 발달되어 있는 생태계의 보고(寶庫)이자 소중한 생태자원으로서, 순천시에서는 순천만을 자연생태공원으로 지정하여 보호 관리하고 있으며, 각종 자연학습자료들과 영상물들을 갖춘 생태전시관과 갈대숲 탐방로, 용산전망대, 야생화 정원, 담수습지, 갈대정자, 갯벌관찰대 등 사계절 생태체험을 위한 각종 시설들을 잘 갖춰놓고 많은 관광객의 이용할 수 있도록 하고 있다. 갯벌은 바닷가의 넓은 벌판이란 뜻으로서 삼면이 바다인 우리나라는 갯벌의 전체 면적이 약 $2,500km^2$에 달하는데 여기에는 많은 종류의 다양한 생물들이 살아가고 있으며 어민들의 생계에 지대한 영향을 주고있다. 이러한 갯벌은 퇴적된 입자의 구성에 따라 펄갯벌, 모래갯벌, 혼합갯벌 등으로 구별되는데 이에 따라 갯벌 생태계를 구성하고 있는 생물들의 종류도 바뀌게 된다. 순천만갯벌과 여기에 조성되어 있는 습지환경에 따라 확인되고 있는 수산자원으로는 새꼬막, 꼬막, 눈알고둥, 갯고둥, 비툴이고둥, 돌조개, 접시조개, 새알조개, 가무락조개, 바지락, 우럭, 가재붙이, 방게, 칠게, 농게 등의 저서 생물들과 짱뚱어, 문절망둑 등의 어류가 있으며, 해조류로 우뭇가사리 등이 있고, 인근의 어민들의 어업형태는 꼬막 등 패류의 채취나 종패를 뿌려 일정기간 양성하여 수확하는 양식업, 육상부에서 폐염전 등을 활용한 전어나 새우 등을 양식하는 양식업, 수산물을 직접 손이나 간단한 도구를 이용하여 잡는 맨손 어업 형태가 주를 이루고 있는 것으로 나타나고 있다. 이와 같이 국내외적으로 중요할 뿐만 아니라 인근의 어민들의 생계에도 지대한 영향을 미치고 있는 순천만의 습지는 뻘층이 깊고, 분해성 미생물이 다양하게 서식하여 유기물 분해능력이 뛰어나며, 유기영양분이 풍부하여 우리나라에서 가장 질이 좋은 습지로 평가되고 있으나, 순천시 등 순천만 인근에 거주하고 있는 인간의 활동에 따른 간섭에 많은 영향을 받고 있으며, 이에 따라 끊임없는 생태환경이 변화하고 있어서 순천만의 효율적인 보전 및 지속가능한 이용을 위해서는 생태계에서 가장 기본적인 요소인 수 저질 환경의 지속적이고 체계적인 조사 및 관리가 필요하다. 한편, 오염물질의 70% 이상은 하천이나 강을 통해서 해역으로 유입된다고 알려져 있기 때문에 생태계의 보고(寶庫)라고 알려진 순천만의 지속적인 보존 및 관리를 위해서는 유입수계 하천의 수질현황 및 오염물질의 주요 배출원을 파악하고, 이에 대한 저감대책을 수립할 필요가 있다. 따라서 본 연구는 순천만의 수저질 특성과 여기에 유입되는 하천의 수질환경 현황 및 오염원을 파악함으로써 순천만의 보전을 위한 효율적 관리방안을 제시하는 것을 목적으로 수행되었다. 연구의 결과에 따르면, 순천만의 수질평가지수에 의한 등급(WQI)은 III등급으로 나타나고 있으며, 득량만, 광양만 등에 비해 비교적 높은 유기물 및 T-N, T-P의 농도 분포를 보이고 있는 것으로 조사되었다. 이는 순천만에 유입되는 하수종말처리장의 방류수와 도시하수가 유입되어 그대로 방류되고 있는 해룡천 및 연안에 위치한 어촌으로부터 직접 방류되고 있는 일부 정화조 유출수 등, 다양한 원인에 의한 것으로 판단되며 이들의 관리가 부실할 경우 순천만의 갯벌과 습지의 지속가능한 생태환경유지는 쉽지 않다. 따라서 이를 효율적으로 관리하기 위해서는 순천만 연안의 오염물질 방류를 총량관리로 전환하여 철저히 관리하는 것이 필요할 것으로 판단된다.

• Economic and Environmental Geology
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• v.53 no.6
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• pp.667-675
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• 2020

An Alum-sludge based adsorbent (ASBA) was synthesized by the hydrothermal treatment of alum sludge obtained from settling basin in water treatment plant. ASBA was applied to remove fluoride and arsenic in artificially-contaminated aqueous solutions and mine drainage. The mineralogical crystal structure, composition, and specific surface area of ASBA were identified. The result revealed that ASBA has irregular pores and a specific surface area of 87.25 ㎡ g-1 on its surface, which is advantageous for quick and facile adsorption. The main mineral components of the adsorbent were found to be quartz(SiO2), montmorillonite((Al,Mg)2Si4O10(OH)2·4H2O) and albite(NaAlSi3O8). The effects of pH, reaction time, initial concentration, and temperature on removal of fluoride and arsenic were examined. The results of the experiments showed that, the adsorbed amount of fluoride and arsenic gradually decreased with increasing pH. Based on the results of kinetic and isotherm experiments, the maximum adsorption capacity of fluoride and arsenic were 7.6 and 5.6 mg g-1, respectively. Developed models of fluoride and arsenic were suitable for the Langmuir and Freundlich models. Moreover, As for fluoride and arsenic, the increase rate of adsorption concentration decreased after 8 and 12 hr, respectively, after the start of the reaction. Also, the thermodynamic data showed that the amount of fluoride and arsenic adsorbed onto ASBA increased with increasing temperature from 25℃ to 35℃, indicating that the adsorption was endothermic and non-spontaneous reaction. As a result of regeneration experiments, ASBA can be regenerated by 1N of NaOH. In the actual mine drainage experiment, it was found that it has relatively high removal rates of 77% and 69%. The experimental results show ASBA is effective as an adsorbent for removal fluoride and arsenic from mine drainage, which has a small flow rate and acid/neutral pH environment.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.22-32
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• 2011

This study explored the architectural nature, the thought reflected in the place and the 'meaning-landscape' characteristic of a place, to where a retired scholar had lived. The object of the study is the Maechun-Byulup Toesu-jeong wonlim, which consists of a summer house and a garden forest. The results of the study are as following. Toesu-jeong wonlim is located at Daejeong-ri, Sannae-myeon, Namwon-si. It had been built by Maechun Park Chi-Gi in 1870 for his residence after retirement. It is a villa type pavilion and a garden forest which have Banseondaegi(伴仙臺記), Banseondae-10-yeong, Toesu-jeong(退修亭) Sangryangmun, a writing dedicated when putting up the ridge beam of a wooden house), Toesu-jeong Wonwun Byeongsoseo, hanging boards and tablets with poems written on them. In the Toesu-jeong wonlim, there are various 'meaning-landscapes' such as the Maechun-Byulup, Banseondae, Yabakdam and Simjinam together with engraved calligraphy related to the landscaping culture. It is also possible to find the remains of beautiful engraving on the stones and woods at Goksoo Yoogeo(曲水流渠) that suggest the banquets they had while discussing the elegant tastes and appreciating the landscape. The Toesu-jeong wonlim consists of the Toesu-jeong area(a pavilion), the Gwanseon-jae area(a shrine) area and the Gyejeong area(a garden with a brook) area. The pedantic 'meaning-landscape' elements, as the residence of retired scholar who spent his remaining life with elegant tastes, and the expertise of Maechun Park Chi-Gi, as a landscaping architect who built a villa and a garden forest in the motif of a Taoist hermit, can be extracted through the Banseondae-10yeong. The Banseondae-10yeong is the first Toesu-jeong poem and consisting of the Samseon-dae, Sejin-dae, Samcheong-dam, Yabak-dam, Samseo, Takgeum-dam, flat stones, caves, stone sculptures and harvest. The existing vegetation and plants in the Toesu-jeong wonlim are; natural pine forest in the rear garden, zelkova trees, wild cherry trees, apricot trees and pine trees bent to the waterfront direction. Except some ornament-species and shielding-species such as the poplars, most of current trees and vegetation keep the shape of the original Toesu-jeong wonlim landscape.

• (The)Study of the Eastern Classic
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• no.71
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• pp.181-203
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• 2018

This study examined the structure that can explain the 'gewuzhizhi' as a medical research methodology and how to acquire knowledge from this structure. First, we derive a structure that implies the meaning of 'gewuzhizhi' shown in "Liji" and "daixue" in relation to "xueji" and "shaoyi". It is Xue- gewuzhizhi -'You(游)'. Then, we examined the purpose of the travelling Mt. Hua of Wang Lu, who was a landscape painter and medical researcher and physician and the implication of 'You' in Song Dynasty's painting theory of "Tuhua Jianwenzhi", "Linquan Gaozhi". In the course of the review, I explained the following. First, 'You' in the travelling Mt. Hua of Wang Lu and 'You' in the painting theories of Song Dynasty belongs to the structure of Xue- gewuzhizhi-'You'. Secondly, the meaning of 'gewuzhizhi' in the structure of Xue-gewuzhizhi-'You' was deepened in Song Dynasty. Third, The way in which the 'You' of the Song Dynasty's painting theory is to learn the reason of things is to observe things. Fourthly, the structure of the Xue-gewuzhizhi-'You' was practiced in the painting area in the Song Dynasty, and the field of practice was extended to the study of medicine by the landscape researcher who followed the painting theory of Song Dynasty. Fifth, through the assertion of Wang Lu's 'I take Mt. Hua as my teacher[師]', Wang Lu finds that the source of the recognition lies in nature(Mt. Hua). Through the above, 'gewuzhizhi' shown in "Liji" and "dai xue" is involved in the theory of cultivation and epistemology, and the structure of xue-gewuzhizhi- 'You' involved in epistemology and the method of recognition is found in observation. Through these investigations, I understood logically 'gewuzhizhi' as a method of medical research.

• (The)Study of the Eastern Classic
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• no.70
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• pp.407-434
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• 2018

This study took a look at the crossing the border into Liadong in the early Joseon Dynasty, which has nearly not been paid attention to in the history of the Buddhism in Korea, and the Chinese, Buddhist whereabouts of Monk Mangong and Jeokhyu, the periodical, Buddhist priests. Regarding the large-scale, Buddhist oppression measures of King Taejong in the beginning of the Joseon Dynasty and King Sejong, the Buddhist circle did not not respond helplessly, but, rather, it had made the resistance on its own way. Especially, the Naonghyegeum of Jogyeseonjong and the disciple affiliates of Taegobowu had stood out. The disciples of Bowu had mainly hit the Sinmungo or had advocated the self-purification of Buddhism. And the disciple affiliates of Naong either had reorganized the Buddhist circle with Muhak in the center or had opposed the suppression. And, by receiving the help of the Emperor of the Ming Dynasty, they had intended to protect the Buddhist circle, or they, also, crossed the border into Liadong. Although, while attempting the crossing the border into another territory, they were arrested like the sea ships, like Mangong of King Taejong and Jeokhyu of King Sejong, they succeeded in crossing the border into another territory, and they left the clear whereabouts in the Chinese, Buddhist circle. Mangong was one Buddhist monk among the 11 Buddhist monks who crossed the border into Liadong during the King Taejong. After crossing the border, Mangong had moved again from Beijing on a sea route and had settled for after going into a mountain in the Zen sect at the Tienchieh temple in Nanjing. Meanwhile, he had been close to the Joseon Dynasty, and he relocated to Mount Taishan, where there had been the history, thereby rebuilding the Chikurin Temple and the Buchauchan temple and widely publicizing the Buddhism. During the time of King Sejong, by crossing the border into Liadong together with a total of 10 Monks, including the Buddhist monks Shinnae, Shinhyu, Shindam, Hyeseon, Hongjeok, Haebi, Shinyeon, Honghye, Shinwun, etc., under the protection by the Emperor of the Ming Dynasty in Beijing, Jeokhyu went through Shanhaiguan and had moved to the Tienchieh Temple in Nanjing. Although their whereabouts can not be known, on the Guji Mountain in Beijing, Jeokhyu founded the Banyaseonsa Temple nearby the Ryeongamseonsa Temple, where the clergy and the laity of the Goryeo Dynasty had resided and, especially, where Naong and the disciples of Muhak etc. had stayed. As such, the Buddhist monks in the beginning of the Joseon Dynasty had either resisted the suppression by the country or crossed the border into another territory. Mangong and Jeokhyu of the times of King Taejong and King Sejong had led the Chinese, Buddhism circle, had rebuilt the Buddhist temples, and had contributed to the development of the Chinese Buddhism.

• (The)Study of the Eastern Classic
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• no.36
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• pp.375-402
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• 2009

In this study, the researcher put together the changing process of Chinese Confucian into Korean Confucian Thought in the dimension of Chiin 'Governing of Others. By analyzing 'Seonghak jibyo' which is reinterpretation of 'Daehak' and also academic enrichment, the researcher investigated the aspects of acceptance of 'Daehak' in Joseon Period. 'Daehak' was the basic textbook for 'Emperorship Learning'(帝王學, 'Jewang Hak') as well as 'Sage Learning'(聖學, 'Seong Hak') over the whole Joseon Period, and it can be understood that 'Seonghak jibyo'- the Essentials of Sagely Learning compiled by Yulgok(栗谷) is the totalization of such learning. Yulgok organized the system of 'Seonghak jibyo' largely in five volumes and placed Samgangnyeong(三綱領, Three Doctrines or Essential Principles) and Paljomok(八條目, Eight Articles) of 'Daehak' in an appropriate manner. Among those, 'Chiin' was discussed intensively in the Volume Three, 'Jeonga'(正家-Family in Correct State) and also the Volume Four, 'Uijeong'(爲政 the king exercises government by means of his virtue). In the volume, 'Jeonga', Yulgok clearly arranged the core virtues for which the family is obliged to put into practice in everyday life having segmented the contents of the doctrine of Jega(齊家-to order family relationships) in 'Daehak', and, in 'Uijeong', Yulgok deepened the contents of 'Chiguk Pyeongcheonha'(治國平天下, ordering the state, bringing peace to the whole world) and presented consciousness on the spirit of contemporary as well as the practice of the state managements in an affirmative manner. These prove the validity of learning steps by presenting the practice guideline to fit the situation while well preserving the basic system of Confucian thought that leads to 'Chiin' (治人-'Governing of Others' or Governance of humankind) based on 'Sugi'(修己, the cultivation of the self). And such viewpoints feature the characteristics of Joseon Confucian Thought which had been through more abundant enrichment process than Chinese Confucian. Therefore, Yulgok's thoughts expounded in The Essentials of Sagely Learning(聖學輯要, 'Seonghak jibyo') can be regarded as criteria to understand humanity and arts cherished by Joseon people, as well as the distinctive features of politics.

• (The)Study of the Eastern Classic
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• no.54
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• pp.387-416
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• 2014

This article explored the duplicity relation between the Daxue/Zhongyong of Confucianism and the Yonghobigyeol of Taoism, which was advocated by Bongwoo Gwon Tae-hoon, who was a Confucian scholar and the progenitor of Sundoism. The view of Bongwoo Gwon Tae-hoon was that the Confucian scriptures that contain the mind control method handed down from Confucius are Daxue, Zhongyong and Zhouyixicichuan (周易繫辭傳). His another view was that Zhuzi (朱子) intentionally did not expose the original object of Confucian mind control method in the interpretation of Sangangling (三綱領) of Daxuezhangju (大學章句) annotated by him, since he was invoked by the contemporary logic of Sung Period (宋代). Bongwoo Gwon Tae-hoon added a new annotation on Daxue Sangangling and tried to disclose the original object of Confucian mind control method through new interpretation by explaining the implied meaning of character '中' (zhong) of Zhongyong Yunzhijuezhong (允執厥中) by way of Iljungron (一中論). In addition to this new interpretation, Bongwoo Gwon Tae-hoon took the Yuanxiangfa (原象法), which Confucius compiled as the extract of Yijing (易經) from Zhouyixicichuan (周易繫辭傳), as the core of Confucian metaphysical philosophy study. He suggested Yuanxiangfa as a methodology to reach the ultimate target of study together with the Yonghobigyeol of Taoism and paid attention to the close relationship between the two. Bongwoo Gwon Tae-hoon verified the original object of Daxue by new interpretation on Daxue Sangangling, left an analytical thought on the consistency among Daxue, Zhongyong and Xicichuan (繫辭傳) and the study method of Igyohabil (異敎合一), where he integrated the principle of Taoism and Confucianism. Bongwoo Gwon Tae-hoon left a new topic to Korean world of thought, which is as important as the Seondanhosuron (禪丹互修論) of Cheonghaja Gwon Geuk-jung (靑霞子 權克中) in Joseon Period.

• (The)Study of the Eastern Classic
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• no.34
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• pp.63-88
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• 2009

This paper was a quest of pattern of holding "Dae Hak - the Great Learning" during Joseon Period having investigated the characteristics of the Essentials of the Studies of the Sages(聖學輯要, Seong Hak Jibyo) that was compiled by Lee I was a reinterpretation of the Great Learning, and also academic enrichment. During the period of Joseon Dynasty, the Great Learning had held the most important position as core scripture in the intellectual society that pursued Seong Hak(聖學, sage learning). Throughout the Joseon Period, the Great Learning was the essential text for the Emperorship Learning(帝王學, Jewang Hak) as well as Seong Hak, and it can also be said that Seong Hak Jibyo compiled by Yulgok - the courtesy name of Lee I, was the comprehensive collections thereof. While compiling Seong Hak Jibyo, Yulgok presented a model of Seong Hak of Joseon, which was based on "the Great Learning". Yul Gok organized the system of "Seong Hak Jibyo" largely in five parts, and properly arranged the Three Cardinal Principles(三綱領, samgangryeong) and Eight Articles or Steps(八條目, paljomok) therein. Particularly, in the Chapter Two, "Cultivating Oneself(修己, sugi)", Yulgok deal with 'being able to manifest one's bright virtue'(明明德, myeong myeong deok) among the Three Cardinal Principles as the core curriculum, meanwhile, Yulgok also covered "Investigation of things, gyeongmul(格物)," "Extension of knowledge, chiji(致知)," "Sincerity of the will, Seongui(誠意)," "Rectification of the mind, Jeongshim(正心)," "Cultivation of the personal life, susin(修身)," among Paljomok(eight steps) as the ultimate purpose of 'Stopping in perfect goodness'(止於至善, jieojiseon) These well preserve the principal system of Confucianism where "Cultivating oneself and regulating others (修己治人, sugichiin)" are core value, and his instructions as such also back up academic validity logically by presenting specific guidelines for practice according to each domain. Reinterpretation of "The Great Learning" by Yulgok in Seong Hak Jibyo is an arena to investigate the characteristics of Confucianism in Joseon Period, which was different from that of China, furthermore, such guidelines might take a role as criteria to understand the characteristics of humans and learning possessed by Korean people.

• The Southeast Asian review
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• v.27 no.1
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• pp.53-94
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• 2017

Thai political regime is said to have returned to bureaucratic polity or semi-democracy. However this kind of perspective do not find the political interference of Privy Council which is a body of Monarch of Thailand. Therefore this paper tries to discover the unique traits of Thai way of constitutional monarchy which can be defined as the modern form of absolute monarchy. In short Thai way of constitutional monarchy based on network politics is contradictary to the normal constitutional monarchy whose norm is "the king reigns, but does not rule." This means Thai king is in politics not above politics in reality. Thai monarchy has interfered in diversive way in terms of mediating political conflicts and protecting the monarchy as a institution. In this process the king has been worshiped as demigod who practises the Buddhist doctrine and the centre of national integration. Even after the 6 Ocober 1976 massacre which the palace involved King Bhumibol Adulyadej's sacred position was not challenged. Rather $l{\grave{e}}se-majest{\acute{e}}$ law became more draconian for status quo. Since then $l{\grave{e}}se-majest{\acute{e}}$ was cited as one of the major rationale for the military coup. The 2006 coup which was triggered by the clash between network Monarchy and bourgeois polity based on Thakin network marked a surge of the $l{\grave{e}}se-majest{\acute{e}}$ cases. The 2014 coup had consecutively increased the number of $l{\grave{e}}se-majest{\acute{e}}$ prisoners. It can be said that the modern form of absolute monarchy in Thailand including bureaucratic polity, semi-democracy and democracy is bounded by $l{\grave{e}}se-majest{\acute{e}}$ law which network monarchy players such as military, intellectuals, Democrat Party and even some civil society groups support.