• Journal of the Korean association of regional geographers
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• v.13 no.6
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• pp.609-622
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• 2007

This paper examines the lava tubes designated as a natural monument in Jeju Island, and then makes the several suggestions for conserving and managing them. The cave entrances should be scientifically and strictly managed to prevent the deterioration, and to preserve the interior ecosystem, of the lava tubes. The land use and vegetation of the ground surface over the lava tubes should be also systematically managed; the destroyed sand dunes must be recovered for the development of speleothem in the lava tubes, and the plants with deep roots must be removed for the prevention of ceiling collapse. The provincial authorities should manage the ground surface over the lava tubes as a public land to remove the factors threatening the stability of the lava tubes. Since the roads crossing the ground surface are likely to cause the collapse of the lava tubes, new roads bypassing the caves need to be constructed, and warning signs should be also installed at the traverse points. A monitoring system on the cultural properties protection area over the lava tubes could be effectively established by encouraging residents to participate the conservation program of lava tubes. Since the falling blocks from ceilings have been usually observed in the lava tubes, it is urgent to examine their stability. In particular, the dangerous sections must be continuously monitored for taking a quick measure against the collapse. The air environments of lava tubes need to be scientifically analyzed based upon the long-term observations. The lighting equipments must be improved to minimize the green pollution in the lava tubes open to the public. The numbers of visitors should be also controlled to prevent the destruction and contamination of lava tubes caused by a large number of visitors.

• The Journal of Engineering Geology
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• v.26 no.1
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• pp.63-70
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• 2016

The aim of this study is the safety and an accident prevention in limestone terrain by the underground tunneling. The geology of the study area consists of a Paleozoic sedimentary sequence dominated by limestone, sandstone, shale, and carbonaceous shale. The sequence gently dips to the northeast but the joint contains steep with variable trend. A significant fracture zone is developed in the limestone and shale beds, sub-parallel to bedding, and follows in part the limestone-sandstone contact. Monitoring of groundwater levels in the area shows marked fluctuations in the water table, which repeatedly rose to a level of -4 m before sinking to -15 m. These cycles occurred in mid-May, 2007 and in early and middle June. The data indicate that these fluctuations were unrelated to rainfall that occurred during the study period. We infer that the fluctuations were associated with the development of underground karstic networks along the deep fracture zone, and overlying ground subsidence is likely related to the rapid sinking of groundwater and the associated strong downward suction force.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.84-94
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• 2015

This study is to examine how the admiration for Chutzu(朱子)'s achievement while he was preaching his policies after renouncing the world in Wuyi-Gugok(武夷九曲), Mt. Wuyi and Joseon-style transformation culture were unfolded and developed through Gugok management cases such as position, name, poetic diction, Jungsa(精舍) architecture and engraving of Muyi-Gugok set in Mt. Gugok, Snacheong. The results were as follows: Myungam(明庵) Jeong Sik(鄭拭, 1683~1746)'s Muyi-Gugok, which consists of Suhongkyo(垂虹橋, gok 1) - Oknyeobong(玉女峰) - Nhongwhaldam(弄月潭) - Nacwhadam(落花潭) - Daeeunbyeong(大隱屛) - Gwangpyungryea(光風瀨) - Jaewhaldae(霽月臺) - Gorooam(鼓樓巖) - Wharyongpok(臥龍瀑, gok 9) is the representative case where Chutzu's Wuyi-Gugok was exactly copied and fulfilled to the Joseon Dynasty. In a large frame, Gugok Wonlim culture, Myungam's Muyi-Gugok management has a will of succession of Dotong(道統) through admiration for Chutzu in a rigid way. Another name of Mt. Gugok is Mt. Muyi and Gugok's name is Muyi-Gugok and the residence existed between gok 4 and gok 5. In addition, the name of Jeongsa for Gugok management is also 'Muyi Jeongsa(武夷精舍)' and Gugok name and contents of Poetry are also similar and all of these are clear evidence that Myungam tries to copy Chutzu's Wuyi-Gugok to Mt. Gugok. Also, Gugok set before Myungam were located in Mt. Gugok and among them, verified four Gugok names are corresponded to those of Chutzu's Wuyi-Gugok and it tells that conforming behavior as one of admiration ways for Chutzu already arrived at Mt. Gugok before Myungam and this was an oppotunty to widen Mt. Gugok Muyi-Gugok's tradition and horizon. Also, considering that Myungam's gok 6, Gwangpyungryea and gok 7, Jewoldae are names from 'Gwangpungjewol(光風霽月)' Based on Chutzu's poem and they are closely related to Joseon's classical scholar spirit, they are associated with Joseon-style transformation of Chutzu's Muyi-Gugok. Meanwhile, gok 5 'Daeeunbyeong' was transformed to 'Nangaam(爛柯巖)' in gok 5 - "Deoksan-Gugok(德山九曲) of Jooko(竹塢) Ha Beom-Woon(河範運, 1792~1858) and those characters's engravings are handed down. In "Pome of Deoksan Gugok" transformed from Myungam's Muyi-Gugok, respect and admiration for Chutzu is weaken while Ha Beom-Woon admires Nammyeong(南冥) Cho shik(曺植, 1501~1572), a symbolic character of himself's school and from this, a movement to promote partisan unity is identified. After Myungam died, Muyi-Gugok in Mt. Gugok was transformed from a space to succeed Chutzu's Dotonga to one to commemorate the memory of ancient sages, but, it is a typicality case that widen the spectrum of Joseon's Gugok-Wonlim culture through Muyi-Gugok's imitation and transformation.