• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.4
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• pp.51-56
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• 2016

Old-growth and giant tree is a nonrenewable resource with great value. The purpose of this study is to provide scientific and reasonable evaluations for the preservation and management of the old-growth and giant tree. Until now the research of old-growth and giant tree's value evaluation and authoritative index is so insufficient and imperfection. Combining with the particularity of the old-growth and giant tree, this study analyzed the main value factors of the old-growth and giant tree and objectively selected the evaluation indicators. According to the actual situation value appraisal model of the old-growth and giant tree was builded. The main value factors can be divided into economic value, cultural history, growing place, tree state, tree form, tree vigor, protection level, growth environment, tree species, tree canopy, and so on. The evaluate indicators can be selected and the indicators' weight can be calculate using analytic hierarchy process methods(AHP). Based on economic value and indicators' weight, tree's total value can be revealed. After calculation and analysis, Gyeongju Gyerim Zelkova serrata's value evaluation results is 491,503,300 won. The research results of this study can provide scientific basis and reference to the old-growth and giant trees' value appraisal and loss compensation, and arouse people's environmental awareness.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.232-245
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• 2021

The present study is about a brand development strategy that utilizes Korean traditional patterns. The global culturenomics phenomenon confirms the value of the cultural aspects of design when a national brand is established. People succeed with their unique aesthetic sense and reinterpret it in a modern view, and this design acts as today's national brands. In this way, people used traditional patterns and original designs, along with regional characteristics and formative style, in developing their designs. However, due to recent changes in the global environment, modern people live in an "untact" world, and consumption culture shifted toward online marketing. In this environment, where one is isolated from social activities, there needs to be a strong image that can dramatically change the mood of one's home. I would like to re-examine the Dan-Chung pattern, whose painting depends on the aesthetic characteristics of architecture to protect the wooden members of the framework in traditional architecture. The pattern and color of Dan-Chung, coated in traditional architecture, differs by the type of construction used, which includes a palace, a Buddhist temple, and a Confucianism Dan Chung. The Geummoon pattern contains aesthetic factors to add solemnity to the Main Buddhist Halls, which contain Buddha. This is a new medium that continues the current traditions instead of remaining in the past. Among different Dan Chung patterns, Geummoon has magnificent decoration consisting of the highest grade materials and unique composition; therefore, it is suitable to be reinterpreted in modern terms. The same pattern can be interpreted in different ways with different colors, so there is a great aesthetic impression in the Geummoon pattern. The value of preservation for exploration and theoretical study of the traditional pattern is important, but recreating the pattern into modern formative art can present a new angle of view and national brand, bearing pride in our cultural assets. The study used multidimensional molding methods for realistic presentation after going through the two-dimensional design process. The significant value of Korean molding beauty which hangs onto the past will play a crucial role in establishing our national brand.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.2
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• pp.101-109
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• 2012

Traditional village forests in Jeju Island represent unique cultural landscape with a history of more than several hundred years as a national cultural asset in Korea. In this paper, the characteristics and meaning of traditional village forests in Jeju Island was compared with the Dangsan and Bibo forests at inland. There are 368 Oreums, parasitic volcano, and 391 shrines of Dang(Divine place) in Jeju. Life, culture and tradition of rural villages are all connected with the Dang and Oreum in Jeju. It has been found from this study that the village in Jeju were established as a cultural landscape on the surface of natural landscape. The features of traditional villages focused on the Dang and Oreum in Jeju Island were similar to the Dangsan and Bibo forestsat inland villages. The Oreum represents mountain and the Pojedan forest is newly found in Sangmyung-ri. The seashore areas are covered by vaocanic rocks in Jeju and large scale windbreaks are hardly found. The stone tower at Sinheung-ri built for blocking sand movement represents Bibo forest. The special attribute of the Dang in Jeju is that it is close to real life and believers are still remain. In 2009, the Jeju Chilmeoridang Yeongdeunggut ritual was nominated as an Intangible Cultural Heritage of Humanity by UNESCO. The shrine of Dang, however, has been degraded fast by construction of seashore road and Jeju Olle trail path. As for the world cultural heritage discussed at international conferences, it is important that there is sustainability on the right to enjoy cultural heritage. Integrated efforts from local residents, local governments and national government are needed to set up a management scheme for the Dang culture. Rural villages in Jeju with the Dang and Oreum are expected to get an international attention as to have traditional cultural landscapes of Korea.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.50-57
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• 2015

A traditional garden in Korea has diverse cultural, historical values, such as the then phases of the times, life phase, culture and art, etc. because it was developed on the basis of the harmony between nature and artificial structures. However, in reality, it's urgent to do efficient, continuous maintenance of traditional gardens which are being damaged and lost due to the problems like an owner's aging, inheritance, and lack of management, etc., especially in case of private property which was designated as a cultural property among such traditional gardens under the Cultural Properties Protection Law. Accordingly, this study conducted this research in a bid to use these research results as basic evidentiary materials for suggesting directivity in introduction of park planning of traditional gardens in folk houses in the near future by implementing the case investigation of transformation into public parks from traditional private gardens in Japan, which is putting the newly introduced park planning to efficient use, together with its systematic management, and the survey on domestic traditional gardens in folk houses status, as well as the hearing-based survey on a traditional gardens in folk houses owner's level of willingness to accept the introduction of parking planning. As a result, this study could confirm that in case of traditional gardens in Japan, they are mobilizing the revenue from admission fees for traditional gardens maintenance by incorporating the main entity of possession, and Japan is promoting transformation of traditional gardens into parks on the basis of use and preservation through the connection with local governments and research institutes. In addition, as a result of surveying domestic traditional gardens in folk houses, it was found that most of the garden owners had hardships in its management, and they were positive about systematic maintenance of gardens through park planning.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.446-453
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• 2021

This paper deals with two methods regarding fact and value. One is the method of H. Putnam, which is to break the boundary between fact and value and to make a world where the two have an inherent connection. The other is the method of J. Habermas, which regards fact and value as the product of an intersubjective agreement based on argumentation. Putnam, through his position of internal realism, moves from realism to pragmatism, especially by combining the rationalist tradition of Kant and Dewey's pragmatic views. Habermas also stands in the tradition of rationalism and universalism in Kant, at the same time emphasizing the practicability of truth in Hegel's tradition of historical reason. The significance of the strategy of Putnam and Habermas is that they have attempted to revive the realm of value against the strict dichotomy of facts and values and the subsequent devaluation of rationality in the realm of value. The starting point of this attempt is that the practical foundation of rationality is laid on life and practice. This could provide the room for escaping from rationality, which prioritizes only truths that reveal facts, that is, instrument-reduced rationality, the room for the revival of practical rationality through reflection on what is the purpose of life, and, in turn, the room for resisting to pass the realm of values and norms to the logic of habitual routines or customs. However, despite such common goal, there are clear limitations to Putnam's approach due to the differences in the strategies taken on facts and values. Putnam's method can demolish the whole universal framework that is the foundation where pragmatic pluralism will be fostered, eliminating the difference between the specificity of values and the universality of norms and shaking up the status of universal ethics. Therefore, Habermas' ethical theory is proposed as an alternative to establish a basis for universal ethics by relying on communication rationality and to secure the coercion of norms and blossom cultural pluralism as a diverse lifestyle based on this coercion.

• The Journal of the Convergence on Culture Technology
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• v.1 no.3
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• pp.23-30
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• 2015

Aroma therapy was used for religious or healing purpose in the world throughout the history. In these days, numbers of people use aroma therapy for various reasons such as mental health issue. Aroma diffusers are made with various subjects, but most are made with volatilization and candle by using fumigation method. Korea's a grayish-blue-powdered celadon has insignificant position in both traditional and cultural value. Grayish-blue-powdered celadon must constantly develop its style and design and collaborate with modern product to meet the demand of the today's market. In this research, it will find the method to develop an aroma diffuser by using a grayish-blue-powdered celadon to meet consumer's demand. And ultimately, this research will construct a cultural infrastructure based on traditional image and by adding more value on the traditional ceramics market.

• Journal of the Korea Convergence Society
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• v.12 no.11
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• pp.311-317
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• 2021

This study is a qualitative study for "Seung-mu" of Song, Jae-Sub, who has been designated as Intangible Cultural Heritage No. 15 by Daejeon City, performed by literature research. The significance of this study is to examine the life and to understand the performance of Bup-Woo Song Jae-Sub, the Seung-mu performer, and to supply the knowledge of the dance moves, rhythm, and materials of the Seung-mu. Song Jae-Sub's Seung-mu is characterized by a soft appearance, and the process of assimilation and conformity to nature is melted into the dance moves, and it contains the aesthetics of humility that puts the opinions of others before oneself. Furthermore, Song Jae-Sub's Seung-mu is characterized by his humility and flexibility expressed through dance.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.15-21
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• 2021

This study studied the value of the spatial organization of the temple and the form of the garden located in the Seojang area in the southwestern regions of China. The value of the Lama temple was looked into by examining the relationship between Lamaism and Lama temple through the spatial organiz ation, building arrangement, and garden of temples that served as the center of history, culture, and politics of the time in the process of converging Buddhism introduced through China's central districts and India with folk beliefs in Seojang through the poor environment. To this end, the value of the space and garden of the Lama temple was derived through the representative Lama temples, Potala Temple, Norbulingka Temple, and Dazhao Temple. First, due to the unique environment in which ice caps and green areas coexist, the representative Lama temples in Seojang, Potala Temple, Norbulingka Temple, and Dazhao Temple, are widely distributed in the form of leaning against valleys and mountain ranges based on folk beliefs and Buddhism's Jatabuli(自他不二) and mandala. the target sites are largely divided into upper and lower spaces. Second, the target sites are largely divided into upper and lower spaces. Buildings for worship are located in the upper space, and spaces for practice and garden are located in the lower space. The garden existed in two main forms. Third, the garden existed in two main forms. Located in the center of the practice space, the garden had an ideal structure to plant bo tree to escape from the two false obsession and go to a world of truth that is with the Buddha behind the world through practice like Sakyamuni, and there was a garden around the temple where meditation and exchange took place. Evergreen coniferous forests are mainly planted in the forests.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.106-115
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• 2014

Traditional village forests called Dangsan forests represent unique cultural landscape as a national cultural asset in Korea with a history of more than several hundred years. Cultural heritage can retain their value when they are fully sustained their authenticity and management scheme. The Dangsan forests established in a large area have been designated as a natural monument by Cultural Heritage Administration. Small scale Dangsan forests, however, are not introduced to the public and on the verge of disappearance. Dangsan forests have a value as a core landscape element in rural landscapes of Korea. The two villages at Ijeon-ri, Cheongsong-gun have small Dangsan forests where Dangsan ritual is performed. At one of the villages, there is Jusanji Reservoir designated for Scenic Site # 105, from which the water is used for growing crops. In this study, the landscape characteristics of the Dangsan forests were investigated including rice paddy field, stream, and the Jusanji Reservoir. A conservation measure of rural landscape for sustainable management scheme was suggested by designating 'Conservation area of agricultural landscape ecology'. Dangsan forests, especially where they are in small scale like those of Ijeon-ri, tend to be neglected. The Dangsan forests ought to be recognized for their value and by providing a management scheme including neighborhood elements such as farm fields and streams they can be revitalized to be core areas for conservation of rural landscape.

• The Southeast Asian review
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• v.29 no.3
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• pp.39-80
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• 2019

This article examines the reason why Indonesian Javanese are using their traditional medicine jamu. Tracing the cultural logic of Javanese, this study observes the space and the process in which the demand on jamu is culturally constructed. In order to address this, the article focuses on Javanese family and their royal court, the spaces where jamu originated from and has been used. Then, the discussion proceeds to identify jamu as a medium to construct rukun(harmony) and tentram(peace), as well as to express and ensure Javanese cosmology. Along with the research, the article argues that: 1) jamu is an embodiment of Javanese local knowledge system into which Javanese consciousness, notions, knowledge, and techniques integrate; 2) the health achieved by using jamu is what Javanese call tentram, which encompasses physical, mental, spiritual and social dimensions of health; 3) the health of tentram has the value of a resource that becomes the foundation to build a good, prosperous society.