• Journal of Korean Society of Rural Planning
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• v.29 no.1
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• pp.29-35
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• 2023

Although Due to industrial development and urbanization, the number of schools closing due to a decrease in the school-age population is increasing due to the phenomenon of relocation from farming and fishing villages. Closing schools are used as social and cultural facilities, or they are used to generate income by providing education and experiences. Agro-healing is an activity that promotes psychological, social, and physical health by using rural resources. By reflecting the Agro-healing in the services operated by the closed school, the perception of the provision of the Agro-healing service was investigated as a way to provide a therapeutic service to visitors and to increase the utilization of the closed school. The questionnaire consisted of 10 questions, a total of 5 questions related to demographic information, a total of 5 questions related to the perception of agro-healing activities in closed school facilities. As a result, 347 people participated in the survey. The higher the awareness of agro-healing, the need for a agro-healing expert, the satisfaction with the use of rural closed school facilities, and the willingness to participate in agro-healing activities, the higher the awareness that the provision of agro-healing services was necessary by the state. Theses results are expected to be useful as basic to data to solve the diverse limitation in rural closed school and agro-healing activities.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.118-128
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• 2016

The purpose of this study is to present efficient methods of preserving and managing the fish shelter forest in Mulgun-ri on the southern coast of Korea on the basis of its humanistic, sociological and ecological characteristics. The study object is Korean natural monument No. 150, which is presumed to have been forested by descendants of Jeonju Lee Family who settled there, and village rituals are held every October to pray for the peace of the village. The forest is managed by Namhae-gun as a historical and cultural resource as well as its disaster-preventing, economic, and environmental and ecological functions. The linear form of the area is $23,962.6m^2$ and farmland(48.5%) and urbanization area(38.2%) are extensively located in its periphery area. Actual vegetation was sub-classified into three types of land according to use pressure and whether or not damage was done: land where its stratification was formed; land where it was restored, and the land where it was damaged. Plant communities were sub-classified into Aphananthe aspera community(I) and Zelkova serrata community(II) which had a low use pressure; Z. serrata-Chionanthus retusa-A. aspera community(III) and A. aspera-Z. serrata community(IV) which had a high use pressure; and Celtis sinensis-A. aspera community(V) whose underlayer was damaged by use. Fragmentation of the forest is under way and its inside vegetation growth is hampered due to the installation of traffic and resting facilities such as the through roads costal roads, wooden-deck walkways, parking lots, washstands, etc. As a restoration management plan for this, the following were required: an establishment of preferred restoration area; a selection of restoration vegetation species; and an appropriate restoration method. The damaged area($7,868.2m^2$) will have to be set up as the preferred restoration area; seedlings of restored vegetation species should be raised with dominant species within the forest(i.e., Z. serrata, A. aspera, C. sinensis, and C. retusa) as their 'mother trees' for the benefit of for the next-generation forest; and sub-tree and shrub layer should be complementarily planted with 5 and 115 trees(unit $100m^2$) respectively to facilitate the formation of a multi-layered vegetation structure. In addition, resting facilities scattered inside the forest should be demolished; and indiscriminate use of them should be controlled; management and monitoring should be carried out so that the area can be preserved and restored as a deciduous broad-leaved forest.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.4
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• pp.74-85
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• 2020

Darangnon in Gachon Village, Namhae-gun, Gyeongsangnam-do, is the first designated environment among Korea's industrial-based historical and cultural sites and is still the only one that involves agricultural activities. Although the stonework, which is the infrastructure environment here, has limitations that inevitably lead to natural and artificial deformation due to its nature, there has been no research to consider the situation so far. As of the end of May 2020, this study investigated and analyzed the damage in the sub-area of the survey, which is approximately 30% of the scope of the designation of the scenic spot, from a quantitative and qualitative perspective. As a result of the study, the state of loss, which reveals the physical damage of the arctic rice paddy stone retaining wall in the environment under investigation, was particularly serious around the coast, in the northern area with high slopes, and near tourist information centers and parking lots. On the other hand, the qualitative aspect of the damage to the stonework was noticeable in the repair of heterogeneous materials on the stone retaining wall adjacent to the village and parking lot, and the landscape damage caused by the cladding of plants was found in an environment far away from the residence. In addition, natural environmental factors such as slopes, elevations, and soil showed a close relationship with the degree of physical damage of the stone retaining wall, the higher the slope, the higher the elevation, and the better the soil drainage, the greater the impact. These results suggest that humanities environmental factors such as cultivation activities and management entities have important factors in the physical damage and management of stone retaining wall. Therefore, it is deemed essential to find management measures with local residents along with improving the agricultural environment, such as securing agricultural water and soil improvement, for the preservation of tuna paddies and stone retaining wall in the future.

• (The) Research of the performance art and culture
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• no.39
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• pp.549-580
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• 2019

There are many festivals in the region that mainly use traditional performing arts. Traditional performing arts has a story that incorporates the history of the area, and it is easy to build a brand that can be distinguished from other areas through traditional performing arts, so it has conditions that are easy to grow in the local festival it can. In this paper, I researched the relationship between the significance and regionality of regional performing arts, referring to the case where traditional performing arts, which is a joint cultural heritage of East Asia, are transmitted as a festival. The performance art with strong locality has grown into a local festival, and the Kanto Festival (竿燈) held in Akita prefecture in northeastern Japan was selected as a representative example of that area. Along with the Aomori Nebuta Festival and the Sendai Tanabata Festival, the Kanto Festival is called the 3 major festivals in the northeastern part of Japan. It was designated as an important intangible folk cultural property in 1980 and became more famous. It visited Seoul several times after the 2005 Japan-Korea Exchange Festival event. It is widely known as a regional festival that represents Japan. The Kanto Festival, which was a participatory event on a village basis, has faced problems such as the migration and aging of young people since the 1970s. In order to solve this, they led the participation of schools, educational institutions, and various groups beyond the village unit and persuaded the participation to the local companies. They have been steadily promoting free lectures on technical skills and school visit events that induce children's interest. As a result, the number of moths mobilized in the current festival has reached 250, and the Kanto tournament also shows great popularity every year.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.2
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• pp.90-103
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• 2009

The poem 'Kyungjusipiyung(慶州十二詠)' written by Seo, Geo-jeong(徐居正) describes sentiments felt for the ruined historical and cultural landscape of Silla's capital city, Kyungju. It differs from the existing 'Eight Sceneries(八景)' as it conveys the strong metaphorical aesthetics of ruins as the episodes and figures are sung, as well as the myths and stories related to the representative holy places of the Silla culture: Gyelim(鷄林), Banwolseong(半月城), Najeong(蘿井), Oneung(五陵), Geumosan(金鰲山), the scenic beauty of deep placeness, Poseokjeong(鮑石亭), Mooncheon(蚊川), Cheomseongdae(瞻星臺), Boonhwangsa(芬皇寺), Youngmyosa(靈妙寺) and Grave of the General Kim Yu-Sin(金庾信墓). Compared with the former "Eight Sceneries" Poems, including Seo Geojeong's 'Kyungjusipiyung', there is a difference in the content of theme recitation, as well as in structure and form, especially with the deep impression of the classical features of the meanings and acts. The sequence of theme recitation seems to be composed of more than two visual corridors visited during trips that last longer than two days. The dominant emotions expresses in this poem, through written in the spring, are regret and sadness such as 'worn', 'broken and ruined', 'old and sad', without touching on the beauty of nature and the taste for life that is found in most of the Eight Sceneries Poems. Thus, the feelings of the reciter himself, Seo, Geo-jeong, about the described sceneries and their symbolism are more greatly emphasized than the beauty of form. The characteristic aspect of his experiences of ruins expressed from 'Kyungjusipiyung' is that the experiences were, first of all, qualitative of the aura conveyed; that is, the quality omnipresent throughout the culture of Silla as reflected in the twelve historical and cultural landscapes. In this poem, the cultural ruins of the invisible dimension such as the myths and legends are described by repetition, parallelism, juxtaposition, reflection and admiration from the antiphrases, as well as the civilized ruins of the visible dimension such as the various sceneries and features of Kyungju. This seems to be characteristic of the methods by which Seo, Geo-jeong appreciates 'Silla' in the poem 'Kyungjusipiyung'. Ruins as an Aesthetic Object imply the noble pride of Seo, Geo-jeong in identifying himself with the great nature of ruins. In 'Kyungjusipiyung', the images of the ruins of Silla and Kyungju are interspersed in spite of his positive recognition of 'the village of Kyungju' based on his records. However, though the concept of ruins has a pessimistic tone connoting the road of extinction and downfall, the aspect here seems to ambivalently contain the desire to recover and revive Kyungju through the Chosun Dynasty as adominant influence on the earlier Chosun's literary tide. The aesthetics of the scenery found in Seo, Geo-jeong's 'Kyungjusipiyung' contain the strongest of metaphor and symbolism by converting the experiences of the paradoxical ruins into the value of reflective experiences.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.13-27
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• 2013

This study investigated flora and vascular plants area around Buyongdae where include optimum view point Okyeonjeongsa and Gyeomamjeongsa in Hahoe Village, Andong. Based on the findings, the aim of results was attempted to suggest the management plan of the vegetation area around Buyongdae which designated UNESCO World cultural heritage and folk village in Korea. The results of the study is as the following. All flora of this site, Buyongdae in Andong, were 301 taxa; 89 families, 217 genera, 251 species, 1 subspecies, 38 varieties and 11 forms. Vegetation of each of areas in site was classified Pinus densiflora as representative forest around Buyongdae, Quercus variabilis forest around Gyeomamjjeongsa and Koelreuteria paniculata forest in river cliff of Buyongdae. The 14 taxa(Polygala tenuifolia, Koelreuteria paniculata, and others) as the rare plants and the 7 taxa(Weigela subsessilis, and others) as endemic species were recorded in the surveyed site among the whole flora. The specific plants which is categorized to degree by the Ministry of Environment appeared as 32 taxa; degree IV was 4 species; Polygala tenuifolia, etc. and degree III was 10 species; Hypodematium glandulosopilosum, Pyrrosia petiolosa, etc. and degree I was 13 species; Hemiptelea davidii, Zizyphus jujuba var. jujuba, etc. Also, the 11 taxa were recorded in limestone area as the chamaephyte; Hypodematium glandulosopilosum, Celtis koraiensis, Siphonostegia chinensis, Artemisia gmelini, and others. The naturalized plants recorded as 25 taxa; Viola arvensis, Erechtites hieracifolia, etc. and invasion of Sicyos angulatus which is ecosystem disturbing plants. The naturalization rate(NR) was 8.3% and the urbanization index(UI) was 7.8% by field survey. For recovery of indigenous to traditional vegetation landscape in Buyongdae, Pinus rigida of upper-growth and Alnus sibirica of middle-growth need thinning. In addition, the site demands both sustainable management through long-term monitering and gradual elimination method for the naturalized plants including Sicyos angulatus where found in Kyumamjeongsa. Particularly, intentional planting for decoration and cultivation around Hwachunseowon, Helianthus tuberosus must be substitute with the native plants. Meanwhile, Polygala tenuifolia is potently demanded preventing habitate, confirming additional habitate, seed securing and preservation of gene resource internally or externally. Koelreuteria paniculata; denoting feature of river cliff, including Hypodematium glandulosopilosum, Siphonostegia chinensis, Zizyphus jujuba var. jujuba, Pyrrosia petiolosa, and Celtis koraiensis, also need an assertive preservation. Futhermore, Wisteria floribunda for. floribunda, located around Galmo rock to Chunggil course, remained by colonizing form, need preservation and observation for a while. Beside that, the information boards are required to educate visiting user about safe regulations on the narrow way in rock hill.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.68-81
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• 2014

This study was conducted to identify the spacialty, to illuminate the existence and values of Myeongwoldae(明月臺) and Forest Myeongwol, and to suggest the sustainable usage, preservation and management plans with the purpose of ecological and cultural landscaping characteristic and value identification. The result of the study is as follows. Castle Myeongwol and Port Myeongwol shows the status of Hallim-eup Myeongwol District which is the administrative center of western Jeju as well as is the fortress. Building Wolgyejeongsa and School Woohakdang, the head temple of education and culture, located in Myeongwol District represents the spaciality of Myeonwol-ri which was the center of education. Stand Myeongwol is one of the most representative Confucian cultural landscapes in Jeju Island and the field of communion with nature where scholars enjoy poetries, nature, changgi(Korean chess), and go in the Joseon Dynasty period. It was found that the current relics of Myeongwoldae was recovered through the maintenance project conducted by Youth Group Myeongwol composed with Hongjong-si(洪鍾時) as the center during the Japanese colonial era in 1931. It seems that the stonework of Myeongwoldae composed of three levels in the order of square, octagon, and circle based on the heaven-man unity theory of Confucianism and the octagon in the middle is the messenger of Cheonwonjibang(天圓地方), in other words, between the square-shaped earth and the circle-shaped sky. It is assumed that both Grand Bridge Myeongwol and Bridge Myeongwol were constructed as arched bridges in early days. Bridge Myeongwol is the only arched bridge remaining in Jeju Island now, which has the modern cultural heritage value. In Forest Myeongwol, 97 taxa of plants were confirmed and in accordance with 'Taxonomic Group and Class Criteria of Floristic Specific Plants', eight taxa were found; Arachniodes aristata of FD IV and Ilex cornuta, Piper kadsura, Litsea japonica, Melia azedarach, Xylosma congestum, Richosanthes kirilowii var. japonica, Dichondra repens, Viburnum odoratissimum var. awabuki of FD III. Otherwise, 14 taxa of naturalized plants including Apium leptophylihum which is imported to Jeju Island only were confirmed. In Forest Myeongwol, 77 trees including 41 Celtis sinensis, 30 Aphananthe aspera, two Wylosma congestum, a Pinus densiflora, a Camellia japonica, a Melia azedarach, and an Ilex cornuta form a colony. Based on the researched data, the preservation and plans of Myeongwoldae and Forest Myeongwol is suggested as follows. Myeongwoldae, Bridge Myeongwol, and Forest Myeongwol should be managed as one integrated division. Bridge Myeongwol, an arched bridge which is hard to be found in Jeju Island is a high-standard stonework requiring long-term preservation plans. Otherwise, Grand Bridge Myeongwol that is exposed to accident risks because of deterioration and needs safety diagnosis requires measures according to the result of precise safety diagnosis. It is desirable to restore it to a two-sluice arched bridge as its initial shape and to preserve and use it as a representative local landmark with Stand Myeongwol. In addition, considering the topophsis based on the analysis result, the current name of Jeju Special Self-Governing Province Monument No. 19 'Myoengwol Hackberry Colony' should change to 'Myeongwol Hackberry-Muku Tree Colony'. In addition, the serial number system which is composed without distinction of hackberry and muku tree should be improved and the regular monitoring of big and old trees, specific plants, and naturalized species is required.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.106-115
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• 2011

This study, based on (edited in 18th century), analysed the landscape system and cultural landscape elements of Yuhoidang(Hageowon 何去園) Garden in Musu-dong, Daejeon, and the findings are as in the following. YuHoidang(Gwon Yijin 權以鎭) managed Hageowon Garden in Musu-dong, located on the southern branch of Mt. Bomun, to realize his utopia. The completion of Hageowon Garden was only possible due to his installation of a variety of facilities in family gravesite on the hill behind his house: Shimyoso(Samgeunjeongsa 三近精舍, in 1707), Naboji(納汚池, in 1713), Banhwanwon(in 1714) and expended exterior space(in 1727). With regard to the landscape system of the village, the main range of mountains consists of Mt. Daedun, Mt. Odae and Mt. Bomun. The main high mountain of the three is Mt. Bomun, where 'Blue Dragon' hill branches off on the east side(Eungbong), 'White Tiger' in the west(Cheongeun and Sajeong) and Ansan(inner mountain) in the south. The landscape system is featured by 'mountains in back and rivers in front'. The river in the south-west, with its source in Mt. Juryun is called as the 'Stream of outer perfect spot', while the 'Stream of inner perfect spot' rises from Eungbong, passing through the east part of the village into the south-western direction. Banhwanwon Garden(盤桓園) was created with the stream in the east and natural bedrocks, and its landscape elements includes Naboji, Hwalsudam, Gosudae, Sumi Waterfall, Dogyeong(path of peach trees), Odeeokdae(platform with persimmon trees), Maeryong(Japanese apricot tree), springs and observatories. An expanded version of Banhwanwon was Hageowon garden, where a series of 'water-trees-stone' including streams, four ponds, five observation platforms, three bamboo forests and Chukgyeongwon(縮景園) of an artificial hill gives the origin forest a scenic atmosphere. When it comes to semantics landscape elements, there are (1) Yuhoidang to cherish the memory of a deceased parents, (2) Naboji for family unification, (3) Gosudae to keep fidelity, (4) Odeokdae to collect virtue and wisdom, (5) Sumi Waterfall to aspire to be a man of noble character, (6) Yocheondae for auspicious life, (7) Sumanheon and Gigungjae to be in pursuit of hermitic life, (8) Hwalsudam for development of family and study, (9) Mongjeong to repay favor of ancestors, (10) Seokgasan, a symbol of secluded life, (11) Hageowon to enjoy guarding graves in retired life. The spatial composition of Hageowon was realized through (1) Yuhoidang's inside gardens(Naboji, Jucheondang, Odeokdae, Dogyeong, Back yard garden and others) (2) Sumanheon(收漫軒) Byeolup or Yuhoidang's back yard gardens (Seokyeonji, Yocheondae, Sumanheon, Baegyeongdae, Amseokwon and others) (3) Chukgyeongwon of the artificial hill(which is also the east garden of Sumanheon, being composed of Hwalsudam, Sumi Waterfall and Gasan or 12 mountaintops) (4) the scenic spots for unifying Confucianism, Buddhism and Taoism are Cemetry garden in the back hill of the village, the temple of Yeogyeongam, Sansinkak(ancestral ritual place of folk religion) and Geoeopjae(family school). On top of that, Chagyeongwon Garden(借景園) commands a panoramic distant view of nature's changing beauty through the seasons.

• Environmental and Resource Economics Review
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• v.27 no.2
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• pp.233-260
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• 2018

The West Coast is known as one of the world's three largest intertidal mudflats but the mudflat ecosystems have been constantly destroyed by various reclamation projects and industrial complexes. This study intends to estimate the economic values of major ecosystem services provided by the Seocheon intertidal flats using a choice modeling method. The benefits of the intertidal flats are categorized as four different attributes: number of migratory birds (related to biodiversity and cultural services), production of fish and shellfish (regulating services and habitats), tourism activities (cultural services), and number of fishing households in local communities (cultural services). Study results show that the general public enjoys the economic benefits of 1.777 trillion won (900 million won/hectare) as of 2015 in order to preserve 1,200ha of Seocheon mudflat. Assuming that future generations continue to enjoy these economic benefits of mudflat conservation, the annual value converted is about 64.7 billion won/year, corresponding to 53.9 million won/hectare per year. Individuals are willing to pay are expected to maintain their entire life in the 1,000 households living in the Seocheon tidal-flat fishing village, with an average of 11,000 won per person and an additional 50,000 tourist activities per year. It was estimated to have the amount of payment of 9,000 won. An individual's marginal willingness to pay was estimated to be about 11,000 won per year for supporting a total of 1,000 fishing households, 6,000 won to provide tourism activities of 50,000 visitors, and 9,000 won to provide the habitats of 90,000 migratory birds. For segmentation analysis, residents of Seocheon did not place significant values for the attributes besides migratory bird conservation. However, those of Gunsan showed relatively low margtinal willingness to pay for conservation of migratory birds and fishing villages but showed similar preferences for the maintenance of tourism activities compared to the general public. The results imply that the introduction of economic incentive system is needed to effectively manage and conserve ecosystem services of specific intertidal flats.

• Journal of Korean Academy of Nursing
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• v.20 no.3
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• pp.430-458
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• 1990

Care is a central concept of nursing. Nursing would not exist without caring. Care and quality of life are closely related. Human behavior is a manifestation of culture. We can say that caring and nursing care are expression of culture. The nurse must understand the relationship of culture with care for ensure quality nursing care. But knowledge of cultural factors in nursing is not well developed. Time and in - depth study are needed to find meaningful relationships between culture and care. Nurses recognized the importance of culturally appropriate nursing There are two care systems in culturally based nursing. The folk care system and the professional nursing care system. The folk care system existed long before the professional nursing care system was introduced into this culture. If the discrepancy between these two care systems is great, the client may receive inappropriate nursing care. Culture and subcaltures are diverse and dynamic in nature. Nurses need to know the caring behaviors, patterns, and their meaning in their own culture. In Korea we have taken some first step to study cultural nursing phenomena. It is not our intent necessarily to return to the past and develop a nationalistic of nursing, but to identify the core of traditional caring and relate that to professional nursing care. Our Assumptions are as follows : 1) Care is essential for human growth, well being and survial. 2) 7here are diverse and universal forma, expressions, patterns, and processes of human care that exist transcul - turally. 3) The behaviors and functions of caring differ according to the social structure of each culture. 4) Cultures have folk and professional care values, beliefs, and practices. To promote the quality of nursing care we must understand the folk care value, beliefs, and practices. We undertook this study to understand caring in our traditional culture. The Goals of this study were as follows : 1) To identify patterns in caring behavior, 2) To identify the structural components of caring, and 3) To understand the meaning and some principles of caring. We faised several questions in this study. Who is the care-giver? Who is the care-receipient? Was the woman the major care -giver at any time? What are the patterns in caring behavior? What art the priciples underlying the caring process? We used an interdisciplinary team approach, composed of representatives from nursing and anthropology, to contribute in -depth understanding of caring through a socicaltural perspeetive. A Field study was conducted in Ro-Bong, a small agricultural kinship village. The subjects were nine women and one man aged be or more years of age. Data were collected from january 15 to 21, 1990 through opem-ended in-depth interviews and observations. The interview focused on caring behaviors sorrounding birth, aging, death and child rearing. We analysed these data for meaning, pattern and priciples of caring. In this report we describe caring behaviors surrounding childbirth. The care-givers were primarily mothers- in -low, other women in the family older than the mother - to- be, older neighbor woman, husbands, and mothers of the mother-to- be. The care receivers were the mother-to-be the baby, and the immediate family as a component of kinship. Emerging caring behavior included praying, helping proscribing, giving moral advice(Deug - Dam), showing concern, instructing, protecting, making preparations, showing consideration, touching, trusting, encouraging, giving emotional comfort, being with, worrying about, being patient, preventing problems, showing by an example, looking after bringing up, taking care of postnatal health, streng thening the health condition, entering into another's feelings(empathizing), and sharing food, joy and sorrow The emerging caring component were affection, touching, nurtuing, teaching, praying, comforting, encouraging, sharing. empathizing, self - discipline, protecting, preparing, helping and compassion. Emerging principles of. caring were solidarity, heir- archzeal relationships, sex - role distinction. Caring during birth expresses the valve of life and reflects the valued traditional beliefs that human birth is given by god and a unique unifying family event reaching back to include the ancestors and foreward to later generations. In addition, We found positive and rational foundations for traditionl caring behaviors surrounding birth, these should not be stigmatized as inational or superstitious. The nurse appropriately adopts the rational and positive nature of traditional caring behaviors to promote the quality of nursing care.