• Korean Journal of Heritage: History & Science
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• v.45 no.3
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• pp.60-79
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• 2012

Environment of ancient Chinese Buddhist temple can be classified to three types such as regional society(鄕村), famous mountain(名山), and urban areas(都市). This made differences in environment where a temple existed and in turn, affected development of Buddhism. And this made another type in relationship between Buddhist temple and a society. This study explains influences which regional society gave on not only Buddhist temple and a monk but also existence and development of Buddhism. When temples are placed in different environmental position, that is, urban areas and regional society, among a social structure, they eventually should adapt to a different society externally and internally. As told in above, ancient Chinese Buddhist temple was located in regional society, famous mountain, and urban areas. Since Eastern Jin and Sixteen Kingdoms, as number of temple much increased, and temples and monks were concentrated on famous mountain, temples in famous mountains and urban areas had developed showing similar aspects each other. But because temples in regional society were influenced a little differently, this study focused on the point. There are four kinds of influences between temples and monks in regional areas. Monks in regional areas had a comparatively close relationship with a society because they came from same area or surrounding areas. Therefore,powers of regional areas restrict influences made by monk group in temple. Second, temples in regional areas shared their joys and sorrows depending on regional economy. Temples in regional areas became a public place for the society and often a market place. In fact, construction and existence of a temple originally became a driving force in regional economy. This is because construction of temple needs artisans and materials and some temples had visitors and included market economy like consumption of incense and candles, though the economic size was large or small. And when regional areas experienced natural disaster or man-made disaster or had poor harvest or economy was in depression, monks left temples and then, temples themselves could not exist. Third, the relationship between temples in regional areas and Buddhists was distinguished from the temples in urban areas and famous mountains. This is because temples in China were places where monks practiced and at the same time, places where general Buddhists worshipped. So there were always a number of Buddhists around the temples. Forth, Buddhism in resional areas was connected to regional Folk beliefs. As a result, Buddhism was spread across the nation, worship with local color often was changed to Buddhist belief or was tinged with Buddhism. While temples in regional areas maintained a close relationship with regional society.they were influenced by the region or gave influences. As a representative example, temples in regional areas showed model behaviors instead of roles of facilities related to various cultures with comparatively advanced level - for example, school, hospital etc. The temples highly affected funerary rites in regional areas. Chinese tombs were mainlymade in regional areas. After death,people living in urban areas were buried in hometown or at least, they were buried in suburbs not urban areas. Temples in regional areas generally participated in funerary rites. Above shows that though most of famous Buddhist temples were located in urban areas not in famous mountains,majority of temples were located in vast regional areas. Through mutual interaction between temples and regional society, the temples in the regional areas were related to Chinese people of over 90% and regional areas became the most important foundation for Buddhism in China. Mutual influences between temples in regional areas and the general public in regions were omnidirectional and spreaded to every aspects of social life in small or large degree. Thus Tombs in temple were widely spreaded across regional areas over time and space. This is enough to explain a close relationship between Buddhist temples and rural society in ancient China.

• Journal of the Korea Convergence Society
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• v.13 no.4
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• pp.245-259
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• 2022

Smart rural construction is an important direction for the Chinese government to promote the cause of "Rural Revitalization". In this paper, in the Xikou village project of the "future community" smart rural demonstration development project proposed by the local government of Zhejiang Province, China, the researcher participated in the design of the intellectualization of the smart rural life circle from the perspective of UX design and through qualitative and quantitative research methods. Through field investigation, understand the users' needs for intelligent design of smart countryside, and on this basis, design the maximum space of the region as a cognitive smart rural demonstration park, and quantitatively analyze the user experience feedback after the completion of the project. Before and after the actual design and application of the "Xikou village" in the demonstration area, chapters 3 and 4 are the symbols that can remember the rural era, the Rural Cultural Exchange Square. In the intelligent office space and living space, the user needs are composed of the design results. In order to reduce the anxiety of residents and tourists caused by the intelligent environment, the artificial manual service part is also designed. Now, as a case of intelligent rural space design, resident residence is developing continuously.

• (The)Study of the Eastern Classic
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• no.35
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• pp.415-445
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• 2009

A well-known historian, Ahn Jeong-Bok(Sun-Am, 1712~1791) was an expert on the country village community. He was a scholar of the "Nam-In" group, who was excluded from the corridors of power in those days. He kept on the move in various parts of country villages from his childhood. After settling down in Deok-Gok, Kwang-Ju, he stayed in the place devoting himself to the self-culture and the literary works. By his surrounding of environment, he had an academic interest in a concrete science rather than metaphysics and country villages rather than the central city. He considered the country villages as the link holding between a family and a country and had the conception of a confucianist community based on country villages, emphasizing the practice of confucianist virtues in everyday life. First of all, his confucianist community was the community based on country villages. He thought that the enlightenment was a matter of great importance for solving problems in country villages. As a solution to those problems, he suggested Hyang-Yak, the self-governed regulations of country villages. In his own village he made the self-governed rules Dong-Yak. When he was a provincial governer of Mok-Cheon, he put Hyang-Yak, the self-governed regulations of country villages in operation. It aimed for a kind of gentry-centric country village community. But Hyang-Yak was the regulations based on the agreement with each other, stressed the regard on the popular mind and the setting the pace of the gentry, and aimed for the harmony and order in a community through the practice of moral virtues in daily life. On the other hand, he had a conception of a country village's academic community. He thought of the development of educational intuitions as a pressing need of the enlightenment of country village. With young people he read confucianist books with comments in a village school, Seo-Jae. In his seventies, he made and put the self-regulations for academic community, Hak-Yak, in operations. It is considered that Hak-Yak was an example of his idea of academic community and his point of view on learning, which emphasized on the coincidence with reading and practice.

• Landscaping Tree
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• s.105
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• pp.4-9
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• 2008

조경수 재배의 스승!! 조경수 재배 관리기법에 대한 명강사로, 우리 조경수 업계 뿐만 아니고 전국의 임업직 또는 임업관련 부서에 근무하는 공무원 사회에서는 아주 널리 알려진 고등학교 임업교사 시절부터 시작하여 현재 산림청 교육기관인 산림 인력 개발원(구 임업연수원)의 유명 강사이며 현장 실습 및 견학 장소로 이름난 이상웅 선생의 향촌조경을 찾았다.

• Journal of architectural history
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• v.29 no.3
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• pp.15-24
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• 2020

As China enters the 21st century, China is strengthening its position as a world power in an international position. However, there are still problems with Three Agricultural(Agricultural, Rural, Farmer) and unbalanced urban and rural villages. China, as one of the largest and most populous nations, values the development of three farms. Strategies such as "The Construction Of New Socialist Countryside" were a policy to solve rural problems, But they were not enough to achieve breakthrough results. In order to achieve more effective results, the Central Committee of THE STATE COUNCIL proposed The Document No.1 of "Opinion on the Implementation of The Rural Revitalization Strategy" in February 4, 2018 and published "The Rural Revitalization Strategy (2018-2022 )". The Yanbian region, which is the subject of this study, is the home of Korean-Chinese tribes and the Korean autonomous region. As a minority of Chinese ethnic minorities, the Korean-Chinese has their own unique culture, and Yanbian has distinct regional characteristics. As The Rural Revitalization Strategy was raised, Villages is showing positive change in accordance with policy implementation in Yanbian. This study analyzed the current status of policy implementation of The Rural Revitalization Strategy in Yanbian area and analyzed the policy contents and performances based on the of Yanbian Daily News. Based on the results of the analysis, I would like to help in suggesting a more rational development direction and building the villages.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.2
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• pp.127-137
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• 2022

In this paper, we have examined Seo Yu-gu's concept of rural home landscaping by reviewing the contents in Wonrim·Ganso in Hyungbipochi. The origin of his concept of rural residential landscaping reflects the Joseon Fengshui perspective following Bokgeo Sayo. Keeping in mind the requirements for living environment based on the Joseon Fengshui perspective, Seo Yu-gu interpreted Jiangjiuyuanji and introduced the components of ideal living that he had obtained from it in ways applicable and suitable to rural homes in Joseon. Jiangjiuyuanji, which contains the natural elements such as mountains, water, fields, and trees, could have been well received by Joseon scholars. As Seo Yu-gu explained in Sangtaekji, it had all the components of Nakto. In sum, constructing the hedges with three layers to promote the safety of rural residents and protect the food sources, utilising water sources for rural homes in various ways, and creating a beautiful courtyard Seokgasan and ponds were Seo Yu-gu's ways of reproducing the requirements for Nakto described in Jiangjiuyuanji such as a safe living environment surrounded by mountains resembling a lotus flower castle, a plentiful water source, and a beautiful natural environment based on the principle of 'Bokgeo Sayo'. In other words, through the content of his writing Wonrim·Ganso, he was articulating his thoughts on how to realise the ideal living conditions described in Jiangjiuyuanji in ways applicable to rural homes in Joseon. In the extended context of Imwon gyeongje ji, such deliberation of Seo Yu-gu shows a glimpse of the goals and practices he pursued through it. The content of Wonrim·Ganso in Hyungbipochi truly manifests Seo Yu-gu's approach to and understanding of Chinese literature. Moreover, his suggestions for application in rural Joseon villages verify the orientation and practical goals of Imwon gyeongje ji as he stated in the preface that 'the book was written specially for Joseon'.

• Journal of the Korean association of regional geographers
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• v.16 no.3
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• pp.265-274
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• 2010

The fengshui discourse of Sajok village in the late Joseon dynasty obtained currency as the prosperity of settlement place and public figures, was used for ideology ruling the rural community and society. The ways of the fengshui for ruling clan community were that having authority by means of symbolizing settlement location and siting main clan's symbol architectures, controlling the village community by the agreement keeping the fengshui's supplements, occupying the clan's ownership by expanding clan's tomb area.

• Journal of Agricultural Extension & Community Development
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• v.23 no.3
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• pp.295-308
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• 2016

The purposes of this research are to not only investigate the time-based and regional characteristics in process of development of rural tourism in China, but also explain the significances of rural tourism in China by economic-political significance and social-cultural significance. The characteristics and significances investigated throughout this research are as follows. First, the development of rural tourism in China can be divided by three stages: the first stage(1980-1990), the second stage(1990-2000), the third stage (2000 -). Second, the rural tourism in China has been mainly developed around the metropolitan city such as Beijing, Chengdu. But, they showed different characteristics in process of development of rural tourism. Third, rural tourism in China has been used in solving san-nong(三農) problems which are the most urgent issues in contemporary China and reducing the gaps of living standard between urban and rural area. Forth, rural tourism in China has contributed in satisfying the needs of travel and leisure caused by the improvement of living standard of people due to China's rapid economic growth. Last, it is suggested in this research that the legal and institutional systems be prepared to guarantee the benefits of farmers.

• Journal of Korean Medical classics
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• v.34 no.3
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• pp.41-53
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• 2021

Objectives : This paper analyzes the newly discovered manuscripts of the HyangchonGyeongHeomdanbang(鄕村經驗單方). The HyangchonGyeongHeomdanbang is a collection of prescriptions written by Lee, Gyeongbu, a native of Gongju, Chungcheong Province, who served as a central official in the mid-19th century. Methods : First, background of the author was investigated through official sources. Next, bibliographical information along with the contents of the book were examined. Results : 1. Based on the findings of category classification, it can be concluded that the author put the most importance on tumefaction. 2. The author's main philosophy was cultivation based on Confucian ideas. 3. The book was intended for those without specialized medical knowledge. Conclusions : The HyangchonGyeongHeomdanbang(鄕村經驗單方) is an example of maximized convenience and accessibility in the accumulative process of clinical medicine during 19^th century Joseon.

• Korean Journal of Weed Science
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• v.17 no.4
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• pp.400-406
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• 1997

Greenhouse studies were conducted to evaluate the tolerance of 42 pepper cultivars to postemergence applications of bentazon [3-(1-methylethyl)-(1H)-2,1,3-benzothiadiazin-4(3H)-one 2,2-dioxide]. Cultivars, Jopoong, Singsing House, Sweet Green, Kwangbok, and Ilcheon showed relatively tolerant response to bentazon, while cultivars, Dahhong, Early Glory, Korea, Cheongyang, Nostalgia, and Daejanggyeong were susceptible ones to it. At rates over 2.40 kg ai/ha, the tolerant cultivars appeared to be clearly or more tolerant than the susceptible cultivars. For the determination of growth inhibition by bentazon, the concentration required to reduce growth by 50% (GR_(50)) was 2.00 to 2.40 kg ai/ha for susceptible cultivars, and 10.00 to 12.00 kg ai/ha for tolerant cultivars. Moreover, the herbicide rate required to inhibit growth by 50% $(I_{50})$ was 2.40 kg ai/ha for susceptible cultivars and 9.60 kg ai/ha for tolerant cultivars, respectively. On the $I_{50}$ and $GR_{50}$ estimates of growth, the tolerant cultivars were 5- to 6-fold more tolerant to bentazon than susceptible ones.