• Korean Journal of Heritage: History & Science
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• v.33
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• pp.4-35
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• 2000

The paddling technique is a Kind of secondary treatments in the process of ceramic forming, which appeared in the Chinese Neolithic Age pottery making. In the case of Korean prehistoric pottery making, it was first introduced together with the kiln firing method from Tongpei region(東北地方) of China in Yan(燕) dynasty occupation period. Korean archaeologists have recognized the adoption of the new technologies as a drastic innovation of ceramic production. And most of them have thought that the diffusion of new techniques, accompanied by the migration of the northern ethnic groups, had been immediately followed by the innovative changes in pottery procdution. However, rejecting the arguments from the simple diffusionist viewpoint, I have first tried to describe the innovation processes in the ceramic production systems as a spatio-temporal process. The paddling technique by the cord-wound paddle, which was first introduced among the various paddles, was associated with the new sort of pottery, round pots fired in low temperature of reducing atmosphere condition. The cord-marked round pots first tried by the indigenous potters in the southern part of Korean were characterized by the relatively low leveled techniques in forming and firing, compared to those of north-east China. The techniques of the round pots were hardly improved in the domestic production system until the appearance of the fully-specialized one. The specialized production system of the round pot, which appeared first in the mid-western region of Korea, showed the diversified paddling techniques and made the noticeable improvements in forming and firing processes.

• English & American cultural studies
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• v.14 no.2
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• pp.97-125
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• 2014

This paper delves into the question of universality in Native American Literature focusing on Leslie Marmon Silko's Ceremony, exploring some different definitions of universality and looking at the work in the light of these definitions. In this paper I proposed four possible definitions or faces of universality applicable to the narrative of the oppressed people. Firstly, the colonizers indoctrinate their colonized persons with the colonialists' beliefs through the process of assimilation purposefully imposed in the name of universality. In Ceremony Rocky and Emo are the victims of assimilation including militarization. Secondly, the colonized people hold on to their traditional values in face of colonizers' universalism. In Ceremony Tayo shows an attachment to tribal stories in opposition to whites' lies. Thirdly, the colonized can get together by sharing experiences of violence, occupation, and loss of their land and language, forming a bond of "commonality" among them. In Ceremony the story of a medicine man, Betonie, suggests oneness of victims against the evil power of destroyers represented by nuclear bombs. Fourthly and lastly, the universal consists in the subject's trial and practice attempting to achieve universalism against the existing order, not in the stipulation defining what is universal. In the story Tayo endeavors to retrieve his cattle by transgressing whites' property and makes a hole in the established dichotomy of whites and Indians. In sum, Ceremony as a minor literature shows the developmental aspects of universality, culminating in Tayo's refusal to assimilate himself to whites' lies.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.136-153
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• 2021

The restitution of cultural heritage located abroad has been going on for 107 years, starting with the return of the Jigwangguksa Tower to Beopcheonsaji Temple in Wonju after it was taken during the Japanese occupation in 1915. The Overseas Cultural Heritage Foundation, established in 2012, has laid the foundation for retrieval, preservation, restoration, and exchange of cultural heritage through research cooperation and the purchasing of cultural heritage items. The pace of the collection of cultural heritage objects and the locating of others has increased every year since its establishment, and the number of returned, rather than recovered, cultural heritage items has also increased. The present study aimed to complete a value inquiry of the cultural relics of Waryongmae (臥龍梅) and a restitution of cultural heritage as the main focuses. The process of recovering relics from Waryongmae has been recorded in the book The Cultural Property Returned into Our Arms, published by the above-mentioned foundation. This record was revised and supplemented to try and raise its cultural value by adding elaborate storytelling to the process of recovering the Waryongmae that grew in the courtyard of Changdeokgung Palace. The cultural value of Waryongmae is that it is unique. The Waryongmae is the first living cultural heritage, and therefore has cultural value due to its uniqueness. Second, the Waryongmae has unique cultural value due to its restitution and return to Korea twice, once in 1992, and another time in 1999. The first restitution was special in that it was featured by the Japanese media, and the second was special in that it was intensively reported by the Korean media. Third, 42 Waryongmae cultural content types were explored, including nineteen visual contents, eleven interactive contents, and twelve skate contents.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.64-87
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• 2020

The cultural property management system of Korea was established based on the modern cultural assets acts and the old imperial estate management system enacted during the Japanese occupation. Academics have researched the cultural property management system oriented on the modern cultural assets acts, but few studies have been conducted into the old imperial estate management system, which is another axis of the cultural property management system. The old imperial estate was separated from the feudal capital by the Kabo Reform, but was dismantled during the colonial invasion of Japan and managed as a hereditary property of the colonial royal family during the Japanese colonial period. After establishment of the government, the Imperial Estate Act was enacted in 1954 and defined the estate as a historical cultural property managed by the Imperial Estate Administration Office. At this time, imperial estate property that was designated as permanent preservation property was officially recognized as constituting state-owned cultural assets and public goods in accordance with Article 2 of the Act's supplementary provisions during 1963, when the first amendment to the Cultural Property Protection act was implemented. In conclusion, Korea's cultural property formation and cultural property management system were integrated into one unit from two different sources: modern cultural assets acts and the old imperial estate property management system. If the change of modern cultural assets acts was the process of regulating and managing cultural property by transplanting and applying regulations from Japan to colonial Joseon, the management of the imperial estate was a process by which the Japanese colonized the Korean Empire and disposed of the imperial estate. Independence and the establishment of the government of the Republic of Korea provided the opportunity to combine these two different streams into one. Finally, this integration was completed with the establishment of the Protection of Cultural Properties Act in 1962.

• The Journal of Korea Robotics Society
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• v.2 no.4
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• pp.346-352
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• 2007

As the new industry of this 21centuries, theme park is the important position to the front leader countries as a new growth engine due to its industrial-economical and cultural-social effect. While domestic theme park industries show lower competitive position with global theme park in aspect of management and qualities and have weak brand power. The global situation of present service robot industry of the world is the beginning stage and the time for strengthening competitive position and the best opportunity becoming global leader of world markets by prior occupation through provision of factitious market creating big demand. Robot theme park is possibile to provide such big demand of various robot and this paper present of ideas for robot theme park.

• Parasites, Hosts and Diseases
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• v.57 no.6
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• pp.627-633
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• 2019

The study of coprolites has been a theme of archaeology in the American Southwest. A feature of archaeoparasitology on the Colorado Plateau is the ubiquity of pinworm infection. As a crowd parasite, this ubiquity signals varying concentrations of populations. Our recent analysis of coprolite deposits from 2 sites revealed the highest prevalence of infection ever recorded for the region. For Salmon Ruins, the deposits date from AD 1140 to 1280. For Aztec Ruins, the samples can be dated by artifact association between AD 1182-1253. Both sites can be placed in the Ancestral Pueblo III occupation (AD 1100-1300), which included a period of cultural stress associated with warfare. Although neither of these sites show evidence of warfare, they are typical of large, defensible towns that survived this time of threat by virtue of large populations in stonewalled villages with easily accessible water. We hypothesize that the concentration of large numbers of people promoted pinworm infection and, therefore, explains the phenomenal levels of infection at these sites.

• Journal of Korean Physical Therapy Science
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• v.16 no.3
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• pp.55-66
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• 2009

Background: The purpose of this research was to investigate the factors affecting the low back pain of workers in hospital. 214 subjects waking at two general hospitals in Yosu city participated in this survey. Subjects consisted of doctors, nurses, medical engineers, officers and general laborers. The survey data were collected by a written questionnaire which made out by themselves for 25 days, from fourth August to 29th August, 2008. Methods: The questionnaire consisted of four categories, general, occupational, working habitual and the daily living characteristics. The collected data were analyzed by Chi-square test based on the present or absent of low back pain. Results: 1. In the general characteristics, low back pain had no significant relationship to all factors, sex, ago, body mass index, weight and height. 2. In the occupational characteristics, the phase of distribution of low back pain had statistical significant differences in the working hours a week, satisfaction of pay, satisfaction of occupation(p<0.05). However low back pain did not significantly related to the kind of occupation, period of work and degree of stress. 3. In the habitual characteristics, low back pain was significantly influenced by working posture, frequency of using lumbar and heavy material lifting, monotonous repetition of working operation and noise(p<0.05). No significant difference was shown in the factor of convenience of chair. 4. In the daily living characteristics, low back pain shown the significant differences in walking time a day, status of health and smoking pattern(p<0.05). there were, however, no significant differences in the aspect of the kind of house and bed, sleeping attitude, driving, riding time on the vehicle, exercising, frequency of cultural life and drinking alcohol. Conclusion: when I see above resultants totally, it appears a higher incidence caused by working environment rather than living habit and then consequently compared to hospital workers, they also have high incidence like others. In order to reduce incidence of low back pain and enjoy the our life we need to educate ourselves preventing program for low back pain and try to effort for preventing of low back pain on each department and individual.

• Journal of architectural history
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• v.14 no.4 s.44
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• pp.137-155
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• 2005

This study was started with its consideration as materials showing original shapes of temple buildings in the late period of Chosun the photographs and drawings which contained in $\ulcorner$A Survey Report of Korean Architecture$\lrcorner$ made by Sekino Tadashi through his survey for 62 days(July 5${sim}$Sep. 4, 1902). Results of the study can be summarized as follows. During the period of Japanese occupation, Beomesa temple experienced frequent changes in building layout including the transfer and removal of buildings. Such frequent change began in spring, 1936 when a Buddhist monk of Beomeosa temple, Cha Woon Ho moved Gwaneumjeon, originally located to the light of the main building, to the left of the building and, on its original site, built up a 7-storied sarira tower. Though it is difficult to say that the study provides everything about Beomeosa temple, the researcher expects that the study would be the very basis on which changes in the building layout of the temple since the late period of Chosun can be researched. In conclusion, the researcher hopes that the above mentioned restoration plan would help originally restore or enlarge temples, further transmitting such restored or enlarged establishments as valuable cultural remains from generation to generation. In this respect, the researcher expects such restoration plan to be made in continuous and more detailed ways.

• Korean Journal of Social Welfare
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• v.58 no.3
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• pp.109-134
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• 2006

The purpose of this study is to examine the impact of socio-demographic characteristics, communication ability and cultural identity on marital satisfaction among Kosian housewives living in rural areas. The findings of this study are summarized as follows; First, most Kosian housewives' motivation for international marriage is to seek economic advancement, but 30% of the respondents are below the minimum standard of living. Second, the mean score of Korean cultural identity(KCid) fell into the medium level of the scale, and it was higher than that of original cultural identity(OCid) Third, OCid showed statistically significant relations with age, nationality, occupation in their country, religion, number of children, period of marriage, and motivation for marriage. Fourth, more than half of them fell into the low level communication ability group. The high level communication ability group marked higher scores of KCid than the low level group. Fifth, the high level KCid group marked higher scores in marriage satisfaction than the low group. However, no statistical differences between high and low groups were found in OCid. Fifth, KCid is found to have the most strong impact on marriage satisfaction. The higher the score of KCid and of yearly mean income, the scores of marriage satisfaction were higher. And the lower the score of OCid and of education level, the scores of marriage satisfaction were lower.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.14-27
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• 2010

This study is aimed at understanding the wisdom of our ancestors in Korean traditional villages and finding out cues to designate and utilize community space in planning residential area in villages by examining community space in Korean traditional villages from cultural landscape point of view. This study designated 18 Korean traditional villages which have been preserving Korean traditional culture up to now, so deserve conservation from historical, cultural and artistic viewpoint. This study divided community spaces in each village into social area and ritual area depending on their uses and functions based on the results of pilot study and main study. In addition, ritual areas were also divided into Confucian ritual area and ethnic ritual area. Specifically, this study examined characteristics of space location and users by understanding the location of community space factors in the 18 villages. As for the factor analysis of community spaces, community factors established after the modern age were examined from modern viewpoint, and factors which had been destroyed or lost their original functions were examined from retrospective viewpoint. In conclusion, this study found out that cultural landscape in Korean traditional villages were affected by social relationship among villagers. The community spaces of villagers were multiple-function space rather than a space which was exclusively used by a specific class. Though the occupation of these spaces was separated and differentiated depending on sexes and ages, villagers tried to understand and respect each other through tacit communication.