• Journal of Korean Home Economics Education Association
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• v.16 no.1
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• pp.1-17
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• 2004

The purpose of this study was to find the contribution of Dado education to personality development among female high school students in Korea. The personality development was measured with the change in emotional stability. consideration. politeness. and temperance before and after a series of Dado education program to 16 female high school students for ten times (20 hours). A significant improvement in the students personality was found. Students perceived their positive internal and external changes through this program and their mothers were favorable to the personality development of their children after the Dado education. This study implies that Dado education can be a valuable means for personality development in youth. A suggestion was made for teachers and curriculum developers to apply Dado education into school curriculum and extracurricular activities.

• 대한공업교육학회지
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• v.41 no.2
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• pp.89-118
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• 2016

In this study, the model of Turtle Ship, which is evaluated as one of the world's first ironclad ship in battle as well as the traditional scientific and technological heritage in Korea, was combined with the Physical Computing Platform(Arduino and App Inventor) that enables students to learn the basic concepts of IT in an easy and fun way. Thus, this study contrived the Physical Computing Platform-based Turtle Ship model which will make the students of Industrial Specialized High School develop the technological literacy and humanities-based knowledge through flexible education out of stereotype and single subject as well as enhance the potential of creative convergence education. The following is a summary of the main results obtained through this study: First, Arduino-based Main-controller design and making is helpful to learn of the hardware and software knowledge about EEC(Electron Electronics Control) and to confirm the basic characteristics and performance of interaction of Arduino and actuators. Second, The fundamental Instructional environments of abilities such as implementing EEC systems, thinking logically, and problem-solving skills were provided by designing of pattern diagram, designing an actuator circuit and making, the creation of sketches as technical programming and developing of mobile app. Thirdly, This is physical computing platform based Turtle ship model that will enable students to bring up their technological literacy and interest in the cultural heritage.

• Sijohaknonchong
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• v.44
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• pp.57-74
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• 2016

This these studies on SiJo to be published Dongkwang magazine. Dongkwang magazine was published from 1926 to 1933 but in the concrete it proceeded for three years two month. It was published a little SiJo and SiJo would reflected a phenomenon of society and a character of literature. A representative characters of the Si-Jo in substance at that time was summed up three. First it described a warmth of farm village. Expecially make full use of a sensuous description expressed a landscape of farm village. Otherwise it revealed a life of austerity in farming area. Second it reflected a phenomenon of return to their home village. People who was familiar with their country loved to come back their old home. To relax their mind and body they came back home and they pursuit romantic life. Third it was a poetry of historical retrospect. Although their country was colonial situation they longed fot their country's independence. Because of this anxiety they expressed their heart by means of old sijo. Mainly using old castle, ring, historic site they revealed a hidden feelings thst they had. It was a sorrow, an eager, remembrance etc. In spite of a poor surroundings they sang hope, romance, an possibility of independence. and so SiJo reflected the phases of the times.

• (The)Study of the Eastern Classic
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• no.37
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• pp.345-375
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• 2009

In relation to body conception, the introduction of western medicine to Joseon Korea started off some points in disputes: the one was whether the western anatomy was positive or not, the other was whether the cognition was ruled by heart or brain. In the long run of these disputes, that who had clarified the change of body conception was Choi Han Kee. His new conception of body was characterized as follow: on the one hand, it emphasized the mechanical conception of body; on the other hand, it emphasized the cognitive ability of body. But that his conception of body had obscure points: that is, its mechanical conception was intervened by chi(神氣), and his doctrine of cognition searched for the origin of cognition in balance of chi of the body. He had set up this conception of body by the combination of western medicine and chi, but the combination did not seem to be perfect. This point had appeared again in his conception of physics that he thought the basis of medicine. He had pursed the combination of chemical element and chi, but it could not be accomplished successfully unless he had abandoned the organicist conception of chi. In conclusion, his new conception of body was not free from the suspicion of a incomplete tentative construction.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.131-163
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• 2018

The concept of pilgrimage is a phenomenon that appears in almost every major religion. It is traditionally defined as religious travel to a sacred external place for spiritual purposes and introspection. However, there are many different relationships between pilgrimages and religious customs, including excursions through abstract dimensions and regular journeys such as annual holidays. Because modern pilgrimages are taken for a variety of reasons, they are not limited to faith-based historical locations. Thus, many scholars also perceive pilgrimages as an increasing part of the general industry of tourism. These journeys are now studied in a diverse range of fields (e.g., ethnography and tourism). In this way, pilgrimages have created a new market from an industrial perspective. This economic analysis has resulted in secular interest. Pilgrimages can now be taken by gil (walkways), which have gained tremendous popularity. Thus, religiosity and humanity as they are embraced through pilgrimages are now receiving outside influences. This study therefore is aimed at generating suggestions for developing the pilgrimage routes related to Kang Jeungsan (i.e., the Supreme God of Daesoon Jinrihoe). These proposed Jeungsan routes are not simply restricted to religious activities or nostalgia, nor are they exclusively concerned with encountering holiness. To realize this idea, it is necessary to reconsider the concept of a sacred space.

• Journal of the Korean Institute of Rural Architecture
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• v.24 no.4
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• pp.85-95
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• 2022

This study is about the story of 'Saemi', existing in the Sacheon Alluvial fan area. Saemi is a local word for Dumbeong, which is the traditional water irrigation facilities in this area that could be formed according to the geographical characteristics of a Alluvial fan site. In the meantime, although Saemi has been an important source of water, related research has been mainly done from an ecological point of view. Accordingly, the researcher paid attention to the functional aspects of Saemi itself, grasped its location, distribution status, and usage including the construction method, and considered its intrinsic value through classification and characteristic analysis of Saemi. As a result of five field surveys from September 2021 to October 2022, 129 Saemies remained in the Sacheon alluvial fan area. According to the structure and shape, Saemi could be divided into basic type, complex type, and buried type. The basic type was subdivided into bucket-type and stairs-type along with the complex type, and the buried type was subdivided into all buried-type and some buried-type. Saemies were mainly distributed at the distal end of the Sacheon alluvial fan site, individual Saemies were built on farmland, and common Saemies were usually built along roadsides adjacent to villages. The reason why the Saemies are concentrated at the distal end is the geographical characteristics of the alluvial fan where the water underflows. Saemi was an important multifunctional water supply source equivalent to the main water source for people at the distal end of the pond who did not receive a stable supply of water from the reservoir. Saemi was at the center of the underground water irrigation network agricultural system in the Sacheon alluvial fan area according to the principles of 'bbaeim(drop out)' and 'gaepim(pooling)' It has provided a foundation for establishing itself as an appropriate technology in this area. Such Saemi contributed to the rural landscape and agricultural biodiversity through its own system and served as a public interest function. It is necessary to know, conserve, manage, and continuously utilize the value of this Saemi as an agricultural heritage.

• The korean journal of orthodontics
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• v.31 no.5 s.88
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• pp.525-534
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• 2001

Bone remodeling in response to force requires coordinated actions of osteoblasts, osteoclasts, osteocytes, and periodontal ligament cells. Coordination among these cells may be mediated, in part, by cell-to-cell communication via gap junctions. This study was designed to evaluate the expression of gap junction, connection 43 In periodontal tissue during the experimental movement of rat's incisors, by LSAB(labelled streptavidine biotin) immunohistochemical staining for connexin 43. Twenty seven Sprague-Dawley rats were divided into a control group(3 rats), and 6 experimental groups(24 rats) where 75g of force was applied from helical springs across the maxillary incisors. Rats of experimental groups were sacrificed at 12 hours, 1, 4, 7, 14 and 28 days after force application, respectively. And the tissues of a control group and experimental groups were studied immunohistochemically. The results were as follows : 1. In control group, the expression of connexin 43 was rare in gingiva, dentin, cementum, periodontal ligament, and bone cells. 2. In experimental group, the expression of connexin 43 was increased in pulp, periodontal ligament, osteoblasts, and osteoclasts, comparing to that in control. And it was rare in gingiva, dentin, and odontoblasts regardless of the duration of force application, which was not different from that of control group. 3. The expression of connexin 43 in pulp of experimental group began to increase in 4-day after force application and got to the highest degree at 7-day. And it decreased after 14-day to be similar to that of control group at 28-day. 4. The expression of connexin 43 in periodontal ligament was noted in small capillaries adjacent to alveolar bone, showing higher intensity of immunolabelling after 4-day And it was stronger in the pressure side than in tension side of periodontal ligament. After 7-day, decrease in connexin 43 expression was observed. 5. The expression of connexin 43 in alveolar bone began to increase 1-day, reached to the highest degree at 4-day, and decreased at 7-day. And the expression in osteoclasts was more than that in osteoblasts or osteocyte at 7-day.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.27-41
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• 2014

This study aims to investigate the history, cultural values prototype through literature analysis, characteristics of construction, location, space structure and landscape characteristics by Arc-GIS on the Munam pavilion(聞巖亭) in Changnyeong. The results were as follows. First, Shin-cho((辛礎, 1549~1618) is the builder of the Munam pavilion and builder's view of nature is to go back to nature. The period of formation of Munam pavilion is between 1608-1618 as referred from document of retire from politics and build a pavilion. Secondly, Munam pavilion is surrounded by mountains and located at the top of steep slope. Pavilion was known as scenic site of the area. But damaged in a past landscape is caused by near the bridge, agricultural facilities, town, the Kye-sung stream of masonry and beams. Thirdly, Munam pavilion is divided into the main space, which is located on the pavilion, space in located on the pavilion east and west and the orient space, which is located on the Youngjeonggak. Of these, original form of Munam pavilion is a simple structure composed of pavilion and Munam rock, thus at the time of the composition seems to be a direct entry is possible, unlike the current entrance. Fourth, Spatial composition of Munam pavilion is divided into vegetation such as Lagerstroemia indica trees in Sa-ri in Changnyeong, ornament such as letters carved on the rocks and pavilion containing structure. The vegetation around the building is classified as precincts and outside of the premises. Planting of precincts was limited. Outside of area consists of front on the pavilion, which is covered with Lagerstroemia Indica forest and Pinus densiflora forest at the back of the pavilion. Ofthese,LargeLagerstroemiaIndicaforestcorrespondstothenaturalheritageasHistoricalrecordsofrarespeciesresourcesthatareassociated withbuilder. Letterscarvedontherocksrepresenttheboundaryof space, which is close to the location of the Munam pavilion and those associated with the builder as ornaments. Letters carved on the rocks front on the pavilion are rare cases that are made sequentially with a constant direction and rules as act of record for families to honor the achievements. Fifth, 'The eight famous spots of Munam' is divided into landscape elements that have nothing to do with bearing 4 places and landscape elements that have to do with bearing 4 places. Unrelated bearings of landscape elements are Lagerstroemia indica trees in Sa-ri in Changnyeong, Pinus densiflora forest at the back of the pavilion, Okcheon valley, Gwanryongsa temple and Daeheungsa temple. Bearing that related element of absolute orientation, which is corresponding to the elements are Daeheungsa temple, Hwawangsan mountain, Kye-sung stream and Yeongchwisan mountain. Relative bearing is Gwanryongsa temple, Yeongchwisan mountain and Kye-sung stream Gongjigi hill. At Lagerstroemia indica trees in Sa-ri in Changnyeong, Pinus densiflora forest at the back of the pavilion, Kye-sung stream and Okcheon valley, elements are exsting. Currently, it is difficult to confirm the rest of the landscape elements. Because, it is a generic element that reliable estimate of the target and locations are impossible for element. Munam pavilion is made for turn to nature by Shin-cho(辛礎). That was remained a record such as Munamzip(聞巖集) and Munamchungueirok(聞巖忠義錄) that is relating to construction of pavilion. Munam pavilion located in a unique form, archival culture through the letters carved on the rocks and Large Lagerstroemia indica forest and through eight famous spots, cultural landscape elements can be assumed that those elements are remained.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.13-21
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• 2017

The Cho-yeon Pavilion located in the Wangdae village in Samcheong-ri, Songgwang-myeon, Suncheon-si, was transformed into a place of refuge, a shrine, a vacation home, a lecture hall for kings. Based on the change, the current study has explored the periodic changing placeness and the transformation of cultural landscape and has figured out the meaning. The result of this study is as follows. First, "Cho-yeon", named by Yeonjae Song, Byeong-Seon, originated from Tao Te Ching of Lao Tzu. The concept is found not only in the Cho-yeon Pavilion in Suncheon but also in various places, such as, the Cho-yeon-dae in Pocheon, of the Cho-yeon-dae in Gapyeong, of the Cho-yeon-dae of the embankment behind the Gioheon of Changdeok-gung Garden, Cho-Yeon-Mul-Oe old buildings, including Jung(亭), Dae(臺), Gak(閣), of Ockriukag in Yuseong, etc. This shows that taoistic Poongrhu was naturally grafted onto confucian places, which is one of the examples of the fusion of Confucianism, Buddhism, and Taoism. Second, the placeness of the Cho-yeon Pavilion area is related to a legend that King Gong-min sought refuge here at the end of the Koryo Dynasty. The legend is based on the Wangdae village(king's region), Yu-Gyeong(留京)(the place where kings stayed), rock inscription of Wang-Dae-Sa-Jeok, Oh-Jang-Dae (the place where admiral flags were planted), and the Mohusan Mountain. Third, the Cho-yeon Pavilion not only has a base(the vacation home) that reflects confucian values from the rock inscription(趙鎭忠別業, 趙秉翼, 宋秉璿) of the beautiful rock walls and torrents but also has territoriality as taoistic Abode of the Immortals (there are places where people believe taoist hermits with miraculous powers live within 1km of the pavillion: Wol-Cheong(月靑), Pung-Cheong(風靑), Su-Cheong(水靑), Dong-Cheon(洞天). The Cho-yeon Pavilion also reflects the heaven of Neo-Confucianism for, pursuing study, and improving aesthetic sense by expanding its outer area and establishing the nine Gok: Se-Rok-Gyo(洗鹿橋)., Bong-Il-Dae(捧日臺), Ja-Mi-Gu(紫薇鳩), Un-Mae-Dae(雲梅臺), Wa-Ryong-Chong(臥龍叢), Gwang-Seok-Dae(廣石臺), Eun-Seon-Gul(隱仙窟), Byeok-Ok-Dam(碧玉潭), and Wa-Seok-Po(臥石布). In sum, the Cho-yeon Pavilion is a complex cultural landscape. Fourth, the usage of the Cho-yeon Pavilion was expanded and transformed: (1)Buddhist monastery${\rightarrow}$(2)Confucian vacation home${\rightarrow}$(3)Vacation home+Taoistic Poongrhu Place${\rightarrow}$(4)Vacation Home+Taoistic Poongrhu Place+Lecture Hall(the heaven of Neo-Confucianism). To illustrate, in 7978, the place served as Buddist Monk Kwang-Sa's monastery; in 1863, Cho, Jin-Choong established a vacation home by building a shrine in front of the tomb of his ancestor; in 1864, Cho, Jae-Ho expanded its usage to a vacation home to serve ancestors as a taoistic place by repairing the pavilion with roof tiles; and after 1890, Cho, Jun-Sup received the name of the pavilion, Cho-yeon, from his teacher Song, Byeong-Seon, and used the Pavilion for a lecture hall.

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.4-25
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• 2013

Goli-su is the innovative special kind of the embroidery technique, which combines twining and interlacing skill with metal technology and makes the loops woven to each other with a strand. The loops floating on the space of the ground look like floating veins of sculpture and give people the feeling of the openwork. This kind of characteristic has some similarities with the lacework craft of Western Europe in texture and technique style, but it has its own features different from that of Western Europe. It mainly represents the splendid gloss with metallic materials in the Embroidered cloth, such as gold foil or wire. In the 10th century, early days of Goryo, we can see the basic Goli-su structure form of its initial period in the boy motif embroidery purse unearthed from the first level of Octagonal Nine-storied Pagoda of Woljeong-sa. In the Middle period of Joseon, there are several pieces of Goli-su embroidered relic called "Battle Flag of Goryo", which was taken by the Japanese in 1592 and is now in the Japanese temple. This piece is now converted into altar-table covers. In 18~19th century, two pairs of embroidered pillows in Joseon palace were kept intact, whose time and source are very accurate. The frame of the pillows was embroidered with Goli-su veins, and some gold foil papers were inserted into the inside. The triangle motif with silk was embroidered on the pillow. The stitch in the Needle-Looped embroidery is divided into three kinds according to comprehensive classification: 1. Goli-su ; 2. Goli-Kamgi-su ; 3. Goli-Saegim-su. From the 10th century newly establishing stage to the 13th century, Goli-su has appeared variational stitches and employed 2~3 dimensional color schemes gradually. According to the research of this thesis, we can still see this stitch in the embroidery pillow, which proves that Goli-suwas still kept in Korea in the 19th century. And in terms of the research achievement of this thesis, Archetype technology of Goli-su was restored. Han Sang-soo, Important Intangible Cultural Heritage No. 80 and Master of Embroidery already recreated the Korean relics of Goli-su in Joseon Dynasty. The Needle-Looped embriodery is the overall technological result of ancestral outstanding Metal craft, Twining and Interlacing craft, and Embroidery art. We should inherit, create, and seek the new direction in modern multi-dimensional and international industry societyon the basis of these research results. We can inherit the long history of embroidering, weaving, fiber processing, and expand the applications of other craft industries, and develop new advanced additional values of new dress material, fashion technology, ornament craft and artistic design. Thus, other crafts assist each other and broaden the expressive field to pursue more diversified formative beauty and beautify our life abundantly together.