• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.1
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• pp.37-42
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• 2021

Munseom (Island) is known as the largest native Elaeocarpus sylvestris var. ellipticus in Korea. Recently, disease damage from the E. sylvestris var. ellipticus community has been reported in Munseom. This study was conducted to understand the damage situation and growth characteristics of the E. sylvestris var. ellipticus population in Munseom. The purpose of this study was to evaluate the spontaneous regeneration potential of the community by grasping the characteristics of the population of surviving E. sylvestris var. ellipticus individuals, and to discuss ways to restore native habitats. A total population survey was conducted to determine the distribution status of E. sylvestris var. ellipticus individuals. The field survey carefully recorded the height of tree, DBH, DRH, and growing status, along with GPS location information of the individual. The growth status of E. sylvestris var. ellipticus individuals distributed in Munseom and the characteristics of tree height, DBH, DRH of each individual were analyzed. The total number of E. sylvestris var. ellipticus populations identified in Munseom was 293. The dense E. sylvestris var. ellipticus community reported in 2005 has been identified as being greatly damaged or damaged. In particular, the damage was more serious in mature trees with a height of 6m or more forming the canopy layer in the forest, and it was confirmed that 80.6% of the mature trees died. In the growth characteristics of the old-growth tree, which is an indicator of the health of the forest based on DRH, 75.4% died or the growth condition was found to be poor. In order to restore the native habitat of E. sylvestris var. ellipticus in Munseom, conservation efforts such as pest control, preservation of mature trees, control of the territory of young trees, and reintroduction after ex-situ transplantation etc. are considered necessary.

• Ecology and Resilient Infrastructure
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• v.9 no.3
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• pp.163-173
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• 2022

Climate change is a key factor that greatly influences changes in the biological seasons and geographical distribution of species. In the ecological field, the BioClimatic predictor (BioClim), which is most related to the physiological characteristics of organisms, is used for vulnerability assessment. However, BioClim values are not provided other than the future period climate average values for each GCM for the Shared Socio-economic Pathways (SSPs) scenario. In this study, BioClim data suitable for domestic conditions was produced using 1 km resolution SSPs scenario detailed data produced by Rural Development Administration, and based on the data, a species distribution model was applied to mainly grow in southern, Gyeongsangbuk-do, Gangwon-do and humid regions. Appropriate habitat distributions were predicted every 30 years for the base years (1981 - 2010) and future years (2011 - 2100) of the Acer pictum subsp. mono. Acer pictum subsp. mono appearance data were collected from a total of 819 points through the national natural environment survey data. In order to improve the performance of the MaxEnt model, the parameters of the model (LQH-1.5) were optimized, and 7 detailed biolicm indices and 5 topographical indices were applied to the MaxEnt model. Drainage, Annual Precipitation (Bio12), and Slope significantly contributed to the distribution of Acer pictum subsp. mono in Korea. As a result of reflecting the growth characteristics that favor moist and fertile soil, the influence of climatic factors was not significant. Accordingly, in the base year, the suitable habitat for a high level of Acer pictum subsp. mono is 3.41% of the area of Korea, and in the near future (2011 - 2040) and far future (2071 - 2100), SSP1-2.6 accounts for 0.01% and 0.02%, gradually decreasing. However, in SSP5-8.5, it was 0.01% and 0.72%, respectively, showing a tendency to decrease in the near future compared to the base year, but to gradually increase toward the far future. This study confirms the future distribution of vegetation that is more easily adapted to climate change, and has significance as a basic study that can be used for future forest restoration of climate change-adapted species.

• Journal of agriculture & life science
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• v.50 no.3
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• pp.1-11
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• 2016

With increasing interest, there have been studies on LiDAR(Light Detection And Ranging)-based DEM(Digital Elevation Model) to acquire three dimensional topographic information. For producing LiDAR DEM with better accuracy, Filtering process is crucial, where only surface reflected LiDAR points are left to construct DEM while non-surface reflected LiDAR points need to be removed from the raw LiDAR data. In particular, the changes of input values for filtering algorithm-constructing parameters are supposed to produce different products. Therefore, this study is aimed to contribute to better understanding the effects of the changes of the levels of GroundFilter Algrothm's Mean parameter(GFmn) embedded in FUSION software on the accuracy of the LiDAR DEM products, using LiDAR data collected for Hwacheon, Yangju, Gyeongsan and Jangheung watershed experimental area. The effect of GFmn level changes on the products' accuracy is estimated by measuring and comparing the residuals between the elevations at the same locations of a field and different GFmn level-produced LiDAR DEM sample points. In order to test whether there are any differences among the five GFmn levels; 1, 3, 5, 7 and 9, One-way ANOVA is conducted. In result of One-way ANOVA test, it is found that the change in GFmn level significantly affects the accuracy (F-value: 4.915, p<0.01). After finding significance of the GFmn level effect, Tukey HSD test is also conducted as a Post hoc test for grouping levels by the significant differences. In result, GFmn levels are divided into two subsets ('7, 5, 9, 3' vs. '1'). From the observation of the residuals of each individual level, it is possible to say that LiDAR DEM is generated most accurately when GFmn is given as 7. Through this study, the most desirable parameter value can be suggested to produce filtered LiDAR DEM data which can provide the most accurate elevation information.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.136-146
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• 2023

Biological materials, such as stuffed specimens, can release various acids or volatiles. There has been no research carried out on the emission characteristics of organic compounds generated from the preservatives used in taxidermy specimens or associated manufacturing materials and methods. Therefore, in order to identify the organic compounds generated from taxidermy specimens, a degradation experiment was conducted on specimens for each material and for storage specimens. To produce Ogye chicken specimens, naphthalene and borax were used as preservatives, and planer sawdust, newspaper, and polystyrene foam were used as the core body materials. The deterioration experiment was conducted for 2 weeks in a high-temperature environment(50℃) and a high-humidity environment (95%), with an Ogye chicken specimen (year 2015) kept in an animal storage facility. Results indicated that the concentration of organic compounds generated by the specimen in the high-temperature environment tended to be greater than that in the high-humidity environment. The preservatives benzene, toluene, xylene, and p-dichlorobenzene were detected in the specimens using naphthalene, confirming that naphthalene is a major organic compound release factor, and the specimens that used sawdust, newspaper, and polystyrene foam also exhibited organic compounds. This appears to have been due to degradation of the material. In addition, ammonia was detected in the specimens for each material due to decay. In particular, the specimens using borax at high temperature were subject to approximately 9 times higher rates of ammonia-related deterioration than the specimens using naphthalene. These results can be considered to result from the prevention of biological damage through insecticidal effects by accelerating the sublimation of naphthalene in a high-temperature environment. Naphthalene is a potentially carcinogenic substance, and when used as a preservative, proper use management is required. Taxidermy specimens can release various organic compounds depending on the manufacturing techniques used, so a systematic preservation management plan is required that depends on conditions such as the applicable manufacturing materials and preservatives.

• Economic and Environmental Geology
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• v.56 no.6
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• pp.697-714
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• 2023

The Tracksite of Cretaceous Dinosaurs and Pterosaurs in Jeongchon, Jinju was discovered in late 2017 during the construction of the Ppuri industry complex. This site is a natural heritage site with a high paleontological value, as it preserves fossils of various types of dinosaurs, pterosaurs, and animal traces at a dense concentration. In this study, we surveyed that physical weathering such as joint, crack, scaling, exfoliation, and fragmentation occurred through field research in the fossil site, and conducted basic research on conservation science to reduce the damage. To this end, among the eight levels identified after excavation, the rocks of Level 3, which yielded a large number of theropod footprint fossils, and Level 4, which yielded pterosaur footprint fossils, were analyzed for material characteristics and evaluation of the effectiveness of consolidation and adhesion. This results showed that the rocks in the Level 3 stratum were dark gray siltstone and the rocks in the Level 4 stratum were dark gray shale, which contained a large amount of calcite and were composed of quartz, plagioclase, mica, alkali feldspar, and other clay minerals, which are likely to be damaged by rainfall under external conditions. As a result of conducting an artificial weathering experiment by dividing the probationary sample into four groups: untreated, consolidation treatment, anti-swelling treatment, and adhesive treatment, the consolidation and the swelling inhibitor showed an effect immediately after treatment, but did not show a blocking effect under a freezing-thawing environment. The adhesive showed that the adhesive effect was maintained even under freezing-thawing conditions. In order to preserve the fossil sites at Jeongchon in the future, in addition to temporary measures to block the inflow of moisture, practical measures such as the construction of protective facilities should be prepared.

• Korean Journal of Heritage: History & Science
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• v.56 no.4
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• pp.110-130
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• 2023

New years' rites serve a religious function to wish for well-being during the year by bidding farewell to the previous year and welcoming the next. In Japan, in mid-December, to welcome Toshigami, kadomatsu, and shimenawagazari are prepared, as well as osechi ryori to be eaten at the beginning of the year. On New Year's Day, people go to shrines and bow to the gods while saying Hatsumode (初詣). On the fifteenth day of the first month, in the course of a rite called Dondoyaki, all the decorations used in the first month and the amulet used in the previous year are burned. In Korea, when the Lunar New Year approaches, people prepare for their ancestral rites and clean their houses. On the first day of the new year, people hold ancestral rites for their ancestors. There are many different seasonal rites, taking place from the beginning of the year to the full moon. In China, Danwonban (團圓飯), in which the whole family sits together and eats on New Year's Eve, is important. Lights are brightly lit up all night, and the sound of firecrackers outside rings out loudly. On the door, the word chun-ryun is attached to wish for prosperity in the new year. According to the cycle of the four seasons, the first lunar month contains a high proportion of the seasonal rites that are repeated every year. The first month represents the beginning of a year, and various rituals are performed in order to wish for good health and abundance during the coming year. In addition, the "folk religious world view" is integral to annual new years' rites, so it is not difficult to understand the religious character and structure of the Korean, Chinese, and Japanese annual ceremonies. This study examines the current status of annual new years' rites in Korea, China, and Japan, and how the rites are structured according to the inflection points in the year. In addition, religious characteristics are reviewed in terms of gods, predictions, and fertility prayers, exorcisms, health, and restoration. In this way, it can be seen that various religious elements such as shamanism, agricultural faith, ancestor worship, Shintoism, Taoism, Confucianism, and Buddhism can be witnessed in the annual new years' rites of Korea, China, and Japan. In addition, differences in the presence or absence of these are shown to depend on the country.

• Journal of the Korean Institute of Landscape Architecture
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• v.52 no.1
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• pp.71-86
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• 2024

Despite the increasing importance of urban parks' ecological functions in dealing with the climate crisis, ecological parks are not clearly defined in Korea's legal system. Numerous ecological parks created nationwide cannot be systematically designated and managed due to various legal bases and varying management authorities. It is important to clarify the legal status of ecological parks in order to lead the ecological paradigm shift of urban parks and to improve the natural park system for a comprehensive and integrated approach to protect the national ecosystem. To this end, related laws were analyzed to identify problems and to draw directions for legislative improvement. Through the literature review of relevant laws, acts, and ordinances, six major directions for improvement were suggested based on the analysis of problems. First, the legal status of ecological parks in the administrative dichotomy of the current park system is ambiguous, and ecological parks should be clarified through the revision of park-related laws. Second, an ecological park can be defined as a sustainable park created and managed in an ecological manner, promoting the protection and restoration of the ecosystem, conservation, and promotion of biodiversity, and balancing nature observation, ecological learning, and leisure activities. Third, the role of the state and local governments should be systematically revised to lead to a new park planning and management model through new governance. Fourth, since the characteristics of ecological parks are affected by individual laws, the possibility of overlapping ecological parks for other uses should be allowed. Fifth, detailed guidelines and standard ordinances need to be enacted to meet the goals, principles, and facilities of ecological parks. Lastly, along with the revision of the laws, ordinances by local governments also need to be more concrete. This study, which tracks various legal realities related to ecological parks, can contribute to policymaking that can systematize the foundation for the creation of ecological parks to preserve nationwide ecosystems and provide citizens with opportunities to experience and learn about nature.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• 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.