• Journal of Korean Historical Folklife
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• no.30
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• pp.7-41
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• 2009

In this studying we could look that the rites for fortress under the rule of Silla's national rites was the one background which made Seonghwang religion in China was accepted in our nation. In Silla's national rites, fortress was the objects for rites and they were such as Bukhyeong fortress, Galim fortress, and Toseo fortress. These were belonged under Silla's national rites together with rites for famous mountains and big streams but differed from rites for mountains and streams. The fortresses which were belonged under Silla's national rites played a role as governing place during three nations era, but their prestigious position grew lower after provincial systems were consolidated. Fortress was the protectional building to protect the territory from the enemies. Silla's experiencing the war of three nations made them consider much the role of fortress as the important military location. And Silla included the rites for fortress into their national rites and governed the territory. The Galim fortress among them was got rid of Silla's national rites, and the rite seemed to be succeeded by provincial influentials. And this seemed to be the foundation for the provincial influentials in lateral Silla period to accept Seonghwang religion of China. And the fortress belonged to Silla's national rites was Kunhyeon fortress. Seonghwang-sa in Gorye was located in the fortress had governing place. Galim-fortress, Bukhyeong fortress, and Toseo fortress were also the important military locations. Seonghwang-sa in Gorye was the military strategic position, too and the deity for Seonghwang had the power to deal with the victory and defeat. From this, the background that the rite for Seonghwang in Gorye could be belonged to national rites comparatively early differed from China's was searched in the rites for fortress belonged to Silla's national rites.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2022.06a
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• pp.13-15
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• 2022

VTS센터의 해양사고예방 및 관제역량 향상에 있어 관제사의 교육과 훈련은 매우 중요한 역할을 담당하고 있다. 이에 현제 VTS관제사의 교육훈련 현황을 파악하고, VTS관제사 교육훈련을 개선하기 위하여 VTS교수요원, 관제사 기본업무 수행능력 자체 진단 평가 등 지방청 중심의 VTS관제사 교육훈련 개선안을 제시하고자 한다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.4
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• pp.89-97
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• 2016

This study looked at the sacrifice space building in the Changbai Mountain area to a specific era in terms of the cultural landscape. The scared of Changbai Mountain how changes in history came despite the regime and national change, interpretation of the reason was the scared maintained. The results of this study are as follows. First, Replacement of the regime in the Republic of China in the Qing period, ethnic diversity, underwent a cultural acceptance. So Changbai Mountain nature of sacrifice, the divine subject has formed the changes. Second, the Qing Royal sacrifice space Wangji Temple(望祭殿) have formed a unique cultural space and the sacrifice of authoritative content with only space. The Republic of China period, a new folk beliefs were born between the defense in the face of the Han Chinese migration and settlement process. Build Sacrifice space of Rulai Temple(如來寺) and Shanshenlaobatou Temple(山神老把頭廟). Third, the spatial relationship between the priest and the Changbai Mountain area Wangji Temple(望祭殿) is the power of space as vertical space. Rulai Temple(如來寺), Shanshenlaobatou Temple(山神老把頭廟) is located in the Changbai Mountain and horizontal space was obedient to the space. Fourth, the sacrifice ritual Wangji Temple(望祭殿) of the Qing Dynasty is the only ritual sacrifice of satisfaction. It is cut off depending on the abolition of imperial power. Currently, public ritual sacrifice is commonplace rituals and sacrifices of the Qing Dynasty is only formally underway. In conclusion, as it has been maintained for the sanctity historically Changbai Mountain. Changbai Mountain sacrifice space was changing through the acceptance of the replacement of the regime and culture of ethnic offerings from a single culture of the Qing Dynasty. Currently, to form a sacrifice space and culture overlap through a mutually acceptable.

• Journal of the East Asian Society of Dietary Life
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• v.6 no.2
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• pp.229-234
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• 1996

본 연구에서는 영남지방에 소재 하는 몇몇 사찰을 대상으로 불교식 제사에 차려지는 제물을 연구.고찰하였으며, 이들을 가정에서 행하여지고 있는 유교식 제사와 비교 검토하였다. 불교식 제사의 제물은 강한 시대성을 볼 수 있어 흥미로웠다. 동물성 식품재료를 배제한 유교식 제사의 제물이 그대로 이용되고 없었으며, 더불어 사탕, 과자, 초콜릿, 카스테라, 젤리 등과 밖의 마시는 음료 즉 사이다. 콜라 등이 진설되어 있었다. 그러나, 전통 있는 사찰에서는 불단에 육법공양으로, 향 .등 .다ㆍ 화 .과 . 미(메와 떡) 등이 공양되었고, 영단에만 다섯 가지 나물과 세 가지 전, 메와 갱, 과일, 조과 등과 함께 위의 현대적 과자, 젤리, 사탕 등이 있었으나, 도시에 소재 한 사찰에서는 불단과 영단의 구별 없이 다섯 가지 나물, 다섯 가지 전, 떡(시루떡과 송편), 과일, 여러 가지 과자류와 카스테라 및 음료 등이 똑같이 진설되어 있음이 특징적이었다. 술은 정화수로 대신되고 있었다. 유교가 불교로부터 받은 영향은 향과 다의 이용을 들 수 있겠고 드물기는 하나 기일에 최대의 경건함을 나타내기 위하여 육식을 하지 않는 가정도 있어 이것은 유교에 미친 불교의 금육주의의 영향이라고 하겠다. 또한 불교가 유교로부터 받은 영향은 관음시식의 영단이라고 하겠다. 영단앞에는 사진이나 지방을 붙이고 있었으며, 유교식 제사의례인 지방을 불사르는 분축의 과정도 포함되어 있었다. 이와 같이 유교와 불교는 긴 세월을 지나오면서 서로 영향을 주고받으면서 오늘의 유교식 제사와 불교식 제사음식이 형성된 것으로 보인다.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2012.06a
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• pp.493-495
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• 2012

IALA(국제항로표지협회)를 중심으로 한 해상교통관제사와 관련한 교육관련 국제적 논의사항에 대해 알아보고 시사점과 이에 대한 우리나라의 발전적 대응방안에 대해 제언하고자 한다.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2012.06a
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• pp.146-147
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• 2012

급변하는 항만의 교통특성과 이용자들의 정보서비스 욕구에 발맞추어 해상교통관제 운영기법이 변화하고 있으며 차세대 다기능 해상교통정보시스템과 같은 새로운 기술이 개발되는 등 해상교통물류체제의 혁신이 이루어지고 있다. 이에 따라 세계 각국은 해상교통관제구역을 항행하는 선박의 질서유지 및 안전사고 예방과 사고 발생 시 신속한 대응조치를 위하여 해상교통관제사의 인력양성 및 인력관리에 많은 노력을 기울이고 있다. 국내에서도 선진해양교통행정을 위하여 분산된 해상교통관제 기능일 일원화 되어감에 따라 새로운 해상교통관리 체제의 효율적인 운영을 위하여 해상교통관제사들의 지속적인 훈련의 필요성이 대두되고 있지만 교육제도의 인지, 여건, 장비보급의 부족, 다양한 상황에 대한 교육시나리오의 부족으로 인하여 시뮬레이터를 이용한 교육이 효율적으로 이루어지지 못하는 문제점이 발생하고 있다. 본 연구에서는 해상교통관제사들의 교육을 위한 국내 외 규정을 분석하고 교육현황 및 해상교통관제사들의 요구사항을 파악하여 해상교통관제시뮬레이터를 이용한 교육의 개선방안을 제시하고자 한다.

• Journal of the Korea Society of Computer and Information
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• v.27 no.5
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• pp.93-100
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• 2022

Korea's ancestral culture has limited travel and contact due to Corona (COVID-19). In addition, Korean ancestral culture meets in person to commemorate the deceased. In this paper, we propose a non-face-to-face metaverse memorial platform service that can commemorate the deceased and perform ancestral rites in the cyber world (virtual reality) by applying the metaverse technology. The services proposed in the study consisted of a remembrance hall that displays the life story of the deceased, a ancestral hall that conducts ancestral rites for the deceased, and a deceased pavilion that checks the remains and wills of the deceased. In addition, the virtual reality device (HMD: Head Mounted Display) set the teleportation and content resolution to 4K to minimize dizziness. In particular, the priests applied interaction technology to provide an immersive service for ancestral rites between family members. The researched memorial hall metaverse service is a metaverse-based platform service that allows anyone to commemorate the deceased as a family unit in a non-face-to-face state rather than face-to-face.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.3
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• pp.40-52
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• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.

• Journal of Sericultural and Entomological Science
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• v.29 no.2
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• pp.73-81
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• 1987

This investigation was carried cut to obtain the reeling water conditions in Korea. The analyzed items of water were pH, colority, turbidity, acidity, alkalinity, solids electric conductibity hardness and heavy metal ions. About 40% of the reeling water were found to be agreeable, 30% were acceptable provided with some quality control and the others were out of acceptable range mainly based on the M-alkalinity, acidity, pH and total hardness. It was found that there was a following relationship between total hardness and electric conductibity with the relative correlation coefficient r=0.9145. y=15.967+0.22774x Where x, y are electric conductivity and total hardness respectively.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2023.05a
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• pp.17-18
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• 2023

Since March 15, 2022, the korea coast guard has revised the qualification standards for VTSO so that they can take the VTSO recruitment test under the korea coast guard without boarding experience to diversify their recruitment routes. By this study, we looked into VTS working circumstances and reviewed important provisions about enactment and revision of VTS regulations and VTS certificate system so far to compare and analyze pros and cons of each control task performance method by illustrations which are occasions in both home and foreign control operation. And also, I suggest ways to improve VTSO task in future make a VTSO credential demonstration system settle down successfully.