• Korean Security Journal
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• no.42
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• pp.7-36
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• 2015

This study aims at analyzing difference of social Security network, Community unity and local government trust according to socio-demographical features, exploring the relation of social Security network, Community unity and local government trust according to socio-demographical features, presenting results between each variable as a model and verifying the property of mutual ones. This study sampled general citizens in Gwangju for about 15 days Aug. 15 through Aug. 30, 2014, distributed total 450 copies using cluster random sampling, gathered 438 persons, 412 persons of whom were used for analysis. This study verified the validity and credibility of the questionnaire through an experts' meeting, preliminary test, factor analysis and credibility analysis. The credibility of questionnaire was ${\alpha}=.809{\sim}{\alpha}=.890$. The inout data were analyzed by study purpose using SPSSWIN 18.0, as statistical techniques, factor analysis, credibility analysis, correlation analysis, independent sample t verification, ANOVA, multi-regression analysis, path analysis etc. were used. the findings obtained through the above study methods are as follows. First, building a social Security network has an effect on Community institution. That is, the more activated a, the higher awareness on institution. the more activated street CCTV facilities, anti-crime design, local government Security education, the higher the stability. Second, building a social Security network has an effect on trust of local government. That is, the activated local autonomous anti-crime activity, anti-crime design. local government's Security education, police public oder service, the more increased trust of policy, service management, busines performance. Third, Community unity has an effect on trust of local government. That is, the better Community institution is achieved, the higher trust of policy. Also the stabler Community institution, the higher trust of business performance. Fourth, building a social Security network has a direct or indirect effect on Community unity and local government trust. That is, social Security network has a direct effect on trust of local government, but it has a higher effect through Community unity of parameter. Such results showed that Community unity in Gwangju Region is an important factor, which means it is an important variable mediating building a social Security network and trust of local government. To win trust of local residents, we need to prepare for various cultural events and active communication space and build a social Security network for uniting them.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.50-80
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• 2021

This paper critically examines the history of the theories connected to the Wongaksa Temple Pagoda that have developed over the last 100 years focusing on the original number of stories the pagoda would have reached. Part II of this paper retraces the dynamic process of the rediscovery of the Wongaksa Temple Pagoda by Westerners who traveled to Korea during the port-opening period. Koreans at the time viewed the Wongaksa Temple Pagoda as an object of no particular appeal or even as an eyesore. However, Westerners appreciated it as a wonder or magnificent sight. Since these Westerners had almost no prior knowledge of Buddhist pagodas, they were able to write objective travelogues. At the time, these visitors generally accepted the theory common among Joseon intellectuals that Wongaksa Temple Pagoda once had thirteen stories. Part III focuses on Japanese government-affiliated scholars' academic research on the Wongaksa Temple Pagoda after the proclamation of the Korean Empire and the Japanese Government-General of Korea's subsequent management of the pagoda as a cultural property during the colonial era. It also discusses issues with Japanese academic research and management. In particular, this portion sheds light on the shift in theories about the original number of stories of the Wongaksa Temple Pagoda from the ten-story theory supported by Sekino Tadashi (關野 貞), whose ideas have held a great influence on this issue over the last 100 years, to the thirteen-story theory and then to the idea that it had more than thirteen. Finally, Part IV addresses the change from the multi-story theory to the ten-story theory in the years after Korea's liberation from Japan until 1962. Moreover, it highlights how Korean intellectuals of the Japanese colonial era predominantly accepted the thirteen-story theory. Since 1962, a considerable quantity of significant research on the Wongaksa Temple Pagoda has been published. However, since most of these studies have applied the ten-story theory suggested in 1962, they are not individually discussed in this paper. This retracing of the history of theories about the Wongaksa Temple Pagoda has verified that although there are reasonable grounds for supporting the thirteen-story theory, it has not been proved in the last 100 years. Moreover, the number of pagoda stories has not been fully discussed in academia. The common theory that both Wongaksa Temple Pagoda and Gyeongcheonsa Temple Pagoda were ten-story pagodas was first formulated by Sekino Tadashi 100 years ago. Since the abrasion of the Wongaksa Temple Stele was so severe the inscriptions on the stele were almost illegible, Sekino argued that the Wongaksa Temple Pagoda was a ten-story pagoda based on an architectural analysis of the then-current condition of the pagoda. Immediately after Sekino presented his argument, a woodblock-printed version of the inscriptions on the Wongaksa Temple Stele was found. This version included a phrase that a thirteen-story pagoda had been erected. In a similar vein, the Dongguk yeoji seungnam (Geographic Encyclopedia of Korea) published by the orders of King Seongjong in the late fifteenth century documented that Gyeongcheonsa Temple Pagoda, the model for the Wongaksa Temple Pagoda, was also a thirteen-story pagoda. The Wongaksa Temple Stele erected on the orders of King Sejo after the establishment of the Wongaksa Temple Pagoda evidently shows that Sekino's ten-story premise is flawed. Sekino himself wrote that "as [the pagoda] consists of a three-story stereobate and a ten-story body, people call it a thirteen-story pagoda," although he viewed the number of stories of the pagoda body as that of the entire pagoda. The inscriptions on the Wongaksa Temple Stele also clearly indicate that the king ordered the construction of the Wongaksa Temple Pagoda as a thirteen-story pagoda. Although unprecedented, this thirteen-story pagoda comprised a ten-story pagoda body over a three-story stereobate. Why would King Sejo have built a thirteen-story pagoda in an unusual form consisting of a ten-story body on top of a three-story stereobate? In order to fully understand King Sejo's intention in building a thirteen-story pagoda, analyzing the Wongaksa Temple Pagoda is necessary. This begins with the restoration of its original name. I disprove Sekino's ten-story theory built upon flawed premises and an eclectic over-thirteen-story theory and urge applying the thirteen-story theory, as the inscriptions on the Wongaksa Temple Stele stated that the pagoda was originally built as a thirteen-story pagoda.