• Journal of Korean Medical classics
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• v.26 no.4
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• pp.267-280
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• 2013

Objective : One of the unique syndromes in Asian traditional medicine named 'heat entering the blood chamber(熱入血室, HEBC)' first appeared in Shanghanlun(傷寒論) and Jinguiyaolue(金匱要略) written by Zhangzhongjing(張仲景) who is the most famous doctor in ancient China. Method : Through comparison between Huangdineijing(黃帝內經), Shanghanlun(傷寒論), Jinguiyaolue(金匱要略) and other medical texts, the correct meaning, causes and mechanisms of HEBC can be analysed and organized to suggest new view of HEBC in modern society. Result : This syndrome is usually occurred in women during catching cold and menstruation, accompanying alternation of chillness and fever, pseudo-malaria, delirium, raveled chest(結胸), uterine hemorrhage, etc. The main sign of this syndrome, delirium belongs to the category of liver disease and fever in Huangdineijing(黃帝內經) which is a document more early published than Shanghanlun. Although there are still many other comprehensions about what blood chamber is, it could be the same as uterus according to Huangdineijing, it is relevant to the control of menstruation and emotions, and the function of liver and thoroughfare vessel(衝脈). Conclusion : HEBC is a syndrome exclusive to women, caused by their unique physical and psychological characteristics. It's beginning can be found in Huangdineijing, and by Shanghanlun and Jinguiyaolue, its concept as a single disease pattern becomes established. In other words, HEBC is a complex disease related to menstruation and its related hormonal dysfunctions, closely related to PMS, menopausal syndrome of today. Physical symptoms accompanied by psychological anxiety and fear is characteristic of this condition. Therefore gynecological approaches as well as socio-cultural issues related to women in modern society must be adopted when dealing with HEBC.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.7 no.4
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• pp.32-43
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• 2004

Targeting a rooftop biotope created in urban area, this study aims at verifying a creation technique reflecting an urban biosphere reserve concept as well as its function as the habitats of various wild animals. To this end, a set of processes of a biosphere reserve-based basic conception and master plan, sectoral plans, construction and monitoring were applied to the rooftop of 12-story UNESCO Building in Seoul. In particular, the rooftop habitats were divided into core area, buffer zone and transition area, and habitats and facilities suitable to the characteristics of each space were planned. By aligning a plantation planning map with environmental conditions such as topography and water, creation of diverse habitats was enabled. As a result, a set of various habitats including wetlands, wild grassland, shrubs, forest trees and vegetable fields was created at the site. Species living in these habitats included 148 plant species, 62 insect species, 2 amphibian species, 3 fishery species and 3 bird species. The rooftop eco-park of UNESCO Building, which was created one year ago, is assessed as an important space for conservation of biodiversity as well as a place where a biosphere reserve concept was well applied. Meanwhile, for this rooftop biotope to be a pioneer of urban biosphere reserve-based types, a number of principles & methodologies suggested in this study need to be applied, In a perspective of landscape ecology, maintenance efforts should be linked with green areas in neighboring areas, which are the sources of species, In addition, considering that the rooftop biotope is a restored ecosystem, theories and approaches from restoration ecology should be applied. On-going monitoring on environmental changes is also required as the site is located in the urban center, Ultimately, rooftop biotopes including the case study area should contribute in promoting the socio-economic, cultural, and spiritual sustainability as well as environmental sustainability of a city.

• Archives of design research
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• v.16 no.3
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• pp.111-122
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• 2003

We must not consider a culture as means of economy. Specially, it is not possible that is supposed to incorporate a cultural identity in a shape of product, but also international competitiveness can not be raised by it. Because an identify is based on the system of symbol such as language, it can be understood only in a same cultural area. While, the value-in-use of technology can be accepted universally as a formative language of international style. Therefore, the competitiveness of design will say as a special quality that can be acquired in connection with technology. For instance, that Korean mobile telephone could be recognized worldwide is not because it has the Koreanized shape but has a high technology. The public have only a superficial understanding about design. Because that is limited in the visual aspect of product, so called 'the pretty design', which exclude the value-in-use and the organic correlation of form and function in general, it may be a cause of socio-ethical dysfunction. It is providing an elbowroom for making a mistake that can regard the product design as an artistic experiment and try to raise the international competitiveness simply with the visual aspect. And the distorted understanding about design has been diffused rapidly owing to spread of black box products because the over-designed shape is known to the public as a proper result of designing. That reorganize the design category will do as a starting point that can get rid of such a misunderstanding, and do to achieve an ideological role of design for human and society. And it will be a warning to the moral slackening that is due to regarding a style as means of competitiveness and the blindness due to thinking culture as means of economy, and we may expect to offer a basic understanding about design which can prevent products from being visualized.

• Journal of Korean Society of Forest Science
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• v.102 no.1
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• pp.15-23
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• 2013

This study aims to analyze factors affecting villagers' participation in conservation of village woodlands. We postulated that socio-economic characteristics such as gender, age, place of birth, wealth level, frequency of use and leader experience could contribute to decision-making of participation in the village woodland conservation. Data were collected by interviewing 52 villagers in village A and 41 villagers in village B and were used to estimate the probability function of villager's participation in village woodland conservation using ordered logit model. The results indicate that frequent use of village woodlands increases the probability of villagers' participation in conservation of village woodlands in the case of village A. In the case of village B, people who were born in the village and have experiences of serving the village as a village leader are more likely to participate in the village woodland conservation activities. Considering the fact that the village woodland of village A is owned by the community as a village common, and that cultural activities remain in the village woodland of village A, the utility of village woodlands to the residents and their common understanding of village woodlands seem to influence the likelihood of villagers' participation in conservation of village woodlands. In order to induce villagers' participation in the village woodland conservation, it is necessary to recognize the right of villager's access and provide villagers with common understanding of village woodlands through cultural activities and education programs.

• Korean Journal of Heritage: History & Science
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• v.53 no.3
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• pp.42-61
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• 2020

Even though research on heritage interpretation has been conducted steadily since the mid-20th century, the actual concept of such interpretation has not been clear. In The ICOMOS Charter for the Interpretation and Presentation of Cultural Heritage Sites, which is a leading international standard of heritage management, the definition of heritage interpretation is still vague. Also, defining its concept is tricky because it is based on the 'situation,' which could change at any moment. Therefore it seems that previous research has focused only on the social function of heritage interpretation. Since socio-philosophy research has become increasingly crucial in heritage studies, the concept of heritage interpretation needs to be precise. Therefore, this paper looks at research history chronologically, divides its social role into two different branches, and finally reifies the definition of the concept. Two social values of heritage interpretation can be distinguished as 'modern heritage interpretation,' and 'inclusive interpretation.' Modern heritage interpretation directs studies into conveying heritage's value to the public as measured by a few experts. It is an educational and communicative role. Inclusive heritage interpretation focuses on seeking comprehensive recognition of diverse values and finds ways to promote reconciliation among multiple stakeholders of heritage. Even though these two functions have developed in different social backgrounds, it is apparent that both have been generated in an unclear, overlapping, and complicated context. The concept of heritage interpretation is too complex to simplify as 'interpretation' itself. This paper defines such interpretation as 'all activities involved in the process of value creation of heritage.' Two social values relate to the concept of 'interpretation': they all have a common recognition of fundamental characteristics of heritage. This is used to establish a collective identity in society. However, it is more appropriate to conceptualize inclusive heritage interpretation as 're-interpretation' because it denies modern heritage interpretation and identifies new negotiated value.

• Archives of design research
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• v.20 no.3 s.71
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• pp.73-84
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• 2007

This research takes an introspective and critical approach to the college level visual communication design education in Korea. As such, the changes of the college-level visual communication design curriculum in Korea are analyzed. Selected were 3 major design schools which have a relatively long design educational history in Korea. Those 3 schools are Hongik University, Seoul National University and Ewha University. The curricula were categorized and its changes were followed. The faculty members of those 3 schools were also analyzed. The college level design education began from 1946 at Seoul National University. The Koreas design education was influenced from the Japanese Design curriculum and then the American design curriculum from the beginning. The Korean design educators accepted those new design educational paradigm without any criticism, and it is now structurized in our design educational system. It caused the curriculum with practice-centered classes mostly, and the function centered design education without understanding of socio-cultural environments. The Korean design education needs more liberal arts which will lead us to more discourses about ourselves, and needs to employ more local design educators to solve the intellectual skewness in the Korean academic society in the field of Design.

• Archives of design research
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• v.11 no.3
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• pp.219-228
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• 1998

As automobile drivers' desires become ever diversified with the spreading phenomenon of 'characteristic automobile decorations', it is feared that the design quality may be deteriorated, while the safety be retarded in terms of performance and function. In Korea, the 'Dress-up tuning' becomes the source of the social criticism because of lack of relevant codes and professional tuning services, while automobile drivers are excessively having their automobiles overdressed ignoring the overall aesthetic aspect and functions. Under such a circumstance, this study was aimed at reviewing the practices and dress-up accessories by each automobile part of those foreign automobile makers and professional tuners who have introduced the concept of 'customizing' and developed dress-up accessories and various tuning parts only to satisfy their customers' tuning needs. It is anticipated that automobile styling would tend more to pursue a 'coordination' featuring ordinary consumers' individualistic senses, while customers' needs reflecting their life styles be more refined. Meanwhile, Korean automobile consumers have accommodated the product designs : presented within the producers' frameworks, but they are expected to pursue the design values varying according to changing structures of production, society and industry as well as the resultant design activities. In all, makers and designers are requested to be aware of such changing environment structures and thereby, explore other alternatives, or reflect seriously on the socio-cultural implications inherent in the products, namely on the production and consumption of people's favorites.

• The Journal of the Convergence on Culture Technology
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• v.5 no.4
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• pp.79-85
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• 2019

'Experiments in Art and Technology' Group was established in the mid-20th century, and then developed the larger interdisciplinary experiments into the range of art world and its outside field. The motive power of group's activities was the collaboration between artists and engineers traversing the boundary between old different disciplinary conventions. E.A.T was officially launched in 1967 by the engineers Billy $Kl{\ddot{u}}ver$ and Fred Waldhauer and the artists Robert Raushenberg and Robert Whitman. They performed various possibility of material, technology, and engineering available to contemporary art. By reflecting the function of art and technology in society, eventually they developed the methodology of new aesthetics which had organic relationship with contemporary world. In this sense, this research have its academic significance. This paper firstly examined the socio-cultural context of emerging the E.A.T. group as a representative model for convergent practice, and verified the fact that the collaboration between artists and engineers had produced the expansion of artistic expression as well as new relationship among art, engineering, and society by considering E.A.T's various projects. Therefore, I will refer the E.A.T. group as an exemplary model for concrete method of collaboration that contemporary discourses about convergence need.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.289-332
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• 2012

In this paper, based on the theory of performance studies and community-based theatre, I venture to explicate the socio-political significance of director Yim Jin-Taek's community-based performance called 'madanggut', which is heavily based on elements of indigenous culture. Yim's madanggut utilizes elements of indigenous cultures and searches for 'the Korean ethnic (arche)type' as 'the ideal Korean type' or 'genuine Korean-ness' for the reconstruction of 'the Korean ethnic community.' This paper interrogates the major task of Yim Jin-Taek's madanggut, which ideologically promulgates the idea of ethnocentric patriarchy supported by the traditional (mainly Confucianist) notion of 'community' - inquiring if this type of theatre can provide useful and practical prospects for imagining a more democratic and plural civilian society in Korea today, when the interaction of globalization, nationalism, regionalism, and localism simultaneously impact our everyday life and cultural identification. Regarding the recent global phenomenon of the resurgence of nationalism, I looked at madanggut's use of symbolic resources from the past for imaginative communal bonding as a nation. But, the claimed homogeneity of the national past by means of 'nation conflation' of different social groups is an illusionary conceptualization, and the national historiography silences memories of the marginalized groups and denies their histories. It is certain that in Korea nationalism has historically performed an important function during the colonization and democratization period. Nevertheless, as Yim's Nokdukkot realized, it cannot be overlooked that as a representative of 'the Korean ethnic community,' 'the protecting man/the sacrificial woman' is contradictory to the plural and lateral thinking of participatory democracy in community-building. It is time to think about a new political language that relates individuals to the community and nation. 'The ethnic type' cannot represent the whole nation and the members of the nation should be the examples of the community they belong to for a more democratic society. I have selected Yim's several community-based works mainly from the 1970s to the 1980s since the works provide grounding images, symbols, metaphors, and allegories pertinent to discussing how 'the Korean ethnic community' has been narrativized through the performances of madanggut during the turbulent epoch of globalization. I hope that this paper presents Yim's grounded aesthetics of community-based theatre with fully contoured critical views and ideas.

• Journal of the Economic Geographical Society of Korea
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• v.26 no.4
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• pp.458-476
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• 2023

This study analyzes previous research on 'The Self-Governance of the Commons' to overcome 'The Tragedy of the Commons', and derives elements for successful commons management. These factors are compared and analyzed with the social and economic attributes of the Jeju Haenyeo community, a successful community self-governance model. In addition, in the recently changing environment, it is revealed whether this internal community mechanism can be useful in the future. The goal is to reveal what social and economic factors will help the sustainability of the Jeju haenyeo community in the future. As a result of analyzing the internal operating mechanism of the Jeju haenyeo community, the production and distribution system that improves trust and reciprocity, the inherent sense of community, the division of roles between formal and informal organizations, and the institutionalized explicit and implicit norms within the organization served as internal and external strengths of community sustainability. However, the closure of the network, the crisis of productivity, the weakening of homogeneity, and the emergence of new subjects acted as internal and external weaknesses. In conclusion, for the sustainability of the Jeju Haenyeo community, it is necessary to reorganize the reproductive function of labor using the haenyeo school, to maintain clarity on the subject of livelihood and cultural transmission, and guarantee the income of Haenyeo.