• Journal of Korean Society of Forest Science
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• v.89 no.2
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• pp.145-160
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• 2000

This study is focused to the national park of Korean typical Sea Hally$\check{o}$ Haesang, and its visual resources and practiced inspect course by the way of suppositions and tests, to show the visual resource management objectively, and that of qualitative basic data. Accordingly by measuring the physical amount spatial structure with the visual amount originated from the Mesh Analyzing Method and the Visual Preference from the Scenic Beauty Estimation(S.B.E.) method and analyzed the valuation of the visual resource by Iverson method. Spatial image structure measured by Semantic Differential(S.D.) Scale was shown through the factor analysis algorithm for the analyzing psychological amount and examined the flowing out of decisive factor and the objective importance related to the mutual factors by appling the measurement of the visual quality. As a national Park, the visual factors that have natural landscape harmonized with forest, sky, surface of the water, curious stones and rocks, and temples should be escalated their values affirmatively so as to be the scenery of pointed direction and enjoyable, and it is of more needed for visual resource and its' controlling technique to make artificial structures more intentional planning and systemical setting. When we are viewing the improvement for the national park along with the visual resource management, reasonable level of development is needed, because when men interference surpass plantations and leasts will be damaged and the quality of natural landscape can be lowered, so it is needed to set up a management end, tangibly or clearly; and it is permitted limit coming and going ablably by accounting the suitable number for availing. But the controling end should be set in every level, positive management, very actively within the permissive varcability. It is the main business for the national park to prevent the damage from human for their gay life or to prevent the damage of a land carpet, and to restorate for the visual resource management.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.4
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• pp.125-134
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• 1999

To analyze in detail the cognitive factors in the sense of place in Korea traditional temples and their occurrence and significance, the questionaring was conducted about the actual condition of visitor's using of and preference for Pulkuksa Temple as an object of the investigation. The result from the analysis of the visitors' sense of respective factors forming the image of the temple is as follows: 1. While the male visitors for outnumbered the female, the female visitors are more satisfied with the senses of the temple than male. The younger visitors are larger in number while the older visitors have the more satisfaction. It took the largest number of the visitors at least three hours to come to the temple. The most numerous are the visitors who came to the temple. The most numerous are the visitors who came to the temple by their own cars. The visitors are coming not only from the Kyunsang Provinces but from all over the country and they made a family trip to the temple. 2. 86 people among the questionees replied that the Tower stands best for Pulkuksa temple. The second largest number of the questionees replied that the main sanctuary does. The third largest number of the questionees replied that the natural environment does. 3. The visitors who came to the temple for sightseeing showed their highest preferences for each of the main sanctuary and the tower. The buddhist visitors also showed the same tendency as non Buddhist ones in their preference. 4. On the whole, the space factors such as buildings and scenes which represent Pulkuksa Temple are the towers such as Sukka Tower and Tabo Tower, the sanctuary buildings such as main sanctuary, the natural scenery such as Toham Mountain, and the steps such as Chungwun-Kyo and Paekwun-Kyo. 5. The potential factors to explain the structural characteristics of the scenery in Pulkuksa Temple are revealed to be a factor of overall valuation, of orderliness, of individuality and of comfortableness, through hypothetical. T.V was 54.1% and the orderliness of Sukkatap was highly evaluated in factor score analysis.

• Korean Journal of Environment and Ecology
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• v.25 no.4
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• pp.621-630
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• 2011

This research examines the push and pull factors of temple stay in Korean national parks. 152 participants of temple stay in Woljeongsa and Guryongsa in national parks in Gangwon-do area completed a survey to access their reasons for participating in temple stay(push factors) and to evaluate how well the visiting experience performed on a selected set of attributes(push factors). Demographics of respondents were similar to the visitor characteristics of Korean national parks. The result of factor analysis identified 6 push factor domains of 'self actualization', 'health enhancement', 'nature assimilation', 'relationship elevation', 'religious experience', and 'leisure experience'. 6 pull factor domains were 'recuperative quality', 'quality of a temple stay program', 'attributes of a temple', 'user convenience', 'tourism experience' and 'accessibility and transportation'. Satisfaction level of temple stay in a national park was very high of 4.71 in a 5 Likert scale. Gangwon- Do was most preferred with the percentage of 89.2 as a suitable area for temple stay in a national park. Findings of multi-dimensional tourism motivations of temple stay in a national park that encompass nature tourism, cultural tourism and religious tourism is expected to provide useful information for the future development of a more competitive temple stay program and a marketing strategy. However, more defined successive research work is required to generalize findings of wellness oriented push and pull factors of temple stay based on nature in national parks.

• Culinary science and hospitality research
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• v.21 no.1
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• pp.210-224
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• 2015

The purpose of this study is to identify the effects of involvement in temple food on overall satisfaction, recommendation, and revisit intention. From June 15 to August 30, 2014, for those who have participated in temple stay at four temples in South Korea, the self-administered survey was conducted. Of a total of 400 questionnaires, 289 were employed for the analyses, which accounted for 72% of response rate. Results shows that the involvement in temple food positively influenced experience driven by motivation in temple stay. Considering a particular research topic of temple stay, it implies that the involvement in temple food plays a key role in affecting emotional and social value relating to experience in temple stay. Entertaining, educational, aesthetic, deviated factors created by this experience will contribute to making special memories and feeling great enjoyment. In addition, emotional and social value by temple food have a positive effect on recommendation and revisit intention through experience satisfaction. Furthermore, experiential factor was significant to overall satisfaction, revisit and recommendation intention. Social and emotional value according to involvement in temple food, in terms of conclusions in this study, influenced a reduction of stress and improvement of enjoyment. These values relating to involvement in temple food, therefore, are assumed to be the causal relationship with experiential factor and satisfaction in temple stay and subsequently will be regarded as determinants in defining temple food as a heathy dish.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.1
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• pp.109-119
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• 2018

The purpose of this study is to analyze the geographical location information data and the damage trends according to the type of landform for the study of various cultural properties in 44 traditional places with national designated cultural properties damaged by the racing earthquake on September 12, 2016. The landform type was the most enclosed type, and the location type was more frequent in the surrounding area, such as urban and rural areas. The waterside type was located along rivers, rivers, valleys, lakes, and oceans except for the top of the mountain, but this area was found to be vulnerable to earthquakes, It is understood that it should be referred from cultural property management the side. 26 of the total 44 were temples. The elevation and slope increased with increasing of the flat type, the background type, the enclosed type, the mountain type, and the top type. Most often located on 1-20 % slopes, with the slope facing south more often than not. Within the 10 km range from the epicenter, 23% were concentrated, within the range of nearly 65 km, the background type was closest, and was concentrated in the northeast and southwest from the epicenter. In this study, it is meaningful to analyze earthquake damage in various aspects from the viewpoint of traditional space which is a landscaping cultural property and it will be used for planning, designing and managing traditional spaces.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.2
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• pp.31-41
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• 2020

Since its foundation in the unified Silla period, Sunam Temple in Jeollanam-do has well preserved its reputation as a representative temple in Honam. However, during the course of history as the temple went through many changes and development, much of its landscape identity were lost or damaged. At present, we found that some of distinctive features as traditional Korean temple are lost or damaged in Sunam temple and in some cases, Japanese style features were applied which calls for urgent restoration to the original landscape style. We found that vegetation pattern of Sunam temple was quite different from those of traditional Korean temples and garden components were rather similar to Japanese garden style. There are two reasons why these changes occurred to Sunam-temple. The first reason is changes made to the temple by Japanese people during the Japanese occupation period in Korea. The second is the renovation effort of the entire temple in 1976. The study aimed to examine landcape changes of Sunam temple in detail and understand Japanese style landscape components and methods applied to the Sunam temple to untimately understand landscape identity of Sunam temple. On-site research, literature research and interviews with monks were conducted and we found that Sunam-sa Temple was significantly influenced by the landscape style of Japan, and that more Japanese-style landscapes were produced while trying to hide these elements. However, this study was limited in understanding the very original landscape form of Sunam temple before the Japanese coloniral era.

• Journal of the Korean Society of Food Culture
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• v.9 no.3
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• pp.267-275
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• 1994

The purpose of this study was to understand dietary culture of the Buddhist priesthood in Seoul and Kyongnam. This survey was carried out through questionnaries for menu, pretreatment, seasoning and recipe and the subjects were 26 temples and hermitages. Foods of the Buddhist priesthood were divided into staple food and side dish. The results of this study can be summarized as follow: 1. Staple foods of the Buddhist priesthood divided into cooked rice, gruel, noodle and Sujebi. Main materials of cooked rice and gruel were rice, noodle and Sujebi were wheat flour. Menues of staple foods were used white cooked rice, white gruel, wheat noodle and wheat Sujebi, respectively. Soups of noodle and Sujebi were used mushroom and seaweed. 2. Side dishes of the Buddhist priesthood divided into soup(국), stew(찌게), hard-boiled food(조림), steaming food(찜), raw vegetables(생채), cooked vegetables(나물), roast vegetables(볶음), pan fried food(전), baked(구이), wrapped rice(쌈), raw fish(회), Mook(묵). Vegetables divided into green-steam vegetables, edible roots, fruit vegetables, edible mountain herbs and seaweeds. A great difference of used for vegetables had been observed kinds of side dishes. Main materials of wrapped rice, raw fish and Mook was lettuce, raw mushroom and acorn, respectively. Seasonings were red pepper, garlic, green onion and sesame oil.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.123-128
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• 2013

This study was performed with an aim to examine the inner thoughts of Muso Soseki through his works. In this study, we reviewed currently existing Mus$\bar{o}$ Soseki. Works in which his idea or intention behind his works are to be understood in terms of landscaping science or religious perspective. Targeting his best representative works of temple gardens such as Jochou-ji, Eiho-ji, Zuisen-ji, Tenryu-ji, it was sought his view of gardening and technique of garden making. Those temples, selected as target of this study, have significance as a places to have started his learning till matured of his thought into his gardening works. What we need to concentrate and think about regarding the works of Muso is the fact that we are to be impressed upon just looking at his works. The study result indicates that Muso not only symbolized his various mastered ideas & philosophies into spatial configuration into the garden based on Zen Buddhism idea, but also accomplished the Sabi-gardening beauty. Through his writing "Mongjoongmundap(夢中問答)" that is created using his core thoughts, his works can be understood better. This study has significance in that the idea. It could be understood that Muso's work is rooted in the basic idea of three ideas. The first of it is Zen philosophy being indicated in his configuration of gardening such as Zen meditation Stone, cave, chamdo etc. The second of it is shown as the merciful heart of Sangguboje(上求普提), Hahwajoongsaeng(下化衆生), being indicated in his configuration of gardening such as the pond And finally, there appears the Tao idea. Taoist thought has become of where the background space.

• The Southeast Asian review
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• v.21 no.1
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• pp.137-184
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• 2011

This article is aimed at understanding the political narratives represented in the National Museum of Indonesia. Starting initially as a colonial museum, the National Museum of Indonesia functioned as a useful tool for the Dutch colonial force to fuel its imaginations of the colonial territory and the people within it. The Dutch used the cultural display to advertize its benevolent colonial rule. All the while, the museum also inevitably reflected orientalism on the people and the culture of the colony. The republic of Indonesia inherited the colonial museum's practices and its display patterns. The business surrounding the museum also played a key role in the newly-born nation-state laying out a future for its redefined territory and people. Thus, what the colonial force imagined for the colonial territory through the study of museum displays was rather directly transferred to the republic without serious consideration of the decolonization process. Four main characteristics have been seen in the museum displays. The first is an emphasis on the glorious Hindu-Buddha history, from which numerous temples, statues, and jewelry have been found. Secondly, the Islamic period, which spanned between the Hindu-Buddha times to the colonial era, has almost completely been eliminated from the display. Third, the colonial era has been depicted as the time of Europe's exportation of scientific tools and adaption of sophisticated living patterns. Fourth, the images of ethnic groups were represented as being stagnant without reflecting any challenges and responses that these groups had faced throughout history. Looking at these display patterns, it can be concluded that all the dynamic internal developments and anti-colonial resistance that took place during the Islamic and Colonial Era have simply not been represented in the museum display. These display patterns do not reflect the real history or culture of the archipelago. Two considerations are thought to have influenced the neglecting of social realities in the display. The first of which is the Dutch's and Republic's apprehension over the possible political upheaval by the Islamic forces. Yet, more fundamentally, cultural displays themselves are distinct from historical education in that the former pays more attention to business ideas with an aim to attract tourists rather than to project objective historical knowledge. Thus, in cultural displays, objects which work to stimulate fantasies and spur curiosity on archipelagic culture tend to be selected and emphasized. In this process, historical objectivity is sometimes considered less vital. Cultural displays are set up to create more appealing narratives for viewers. Therefore, if a narrative loses its luster, it will be replaced by another flashy and newly-resurrected memory. This fact reveals that museums, as transmitters of historical knowledge, have a certain degree of limitation in playing their role.

• Journal of the Regional Association of Architectural Institute of Korea
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• v.20 no.6
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• pp.131-137
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• 2018

The two recent excavations at the site of Beopsusa Temple in Seongju revealed that it contained eight building remains, three pedestrian facilities, four drainage facilities, two walls, three embankments, and an estimated pagoda remain. Even though this investigation was restricted to some sections of the site, it confirmed remains of architectural significance and thus attracted the attention of concerned researchers. This study thus set out to make an architectural survey of the site based on the excavation results and examine the characteristics and nature of remains of Buildings No.2 and 3 at the site. The planar analysis results show that Building No.2 (Remains 2-2) at the site of Beopsusa Temple was a gable-roofed building with a single story including 6 kan(間) in the front and 4 kan(間) in the flank and that Building No.3 (Remains 3-3) was a single-story building with a hipped-and-gable roof including 5 kan(間) in the front and 3 kan(間) in the flank. The most noteworthy remain of this excavation was the north-south square platform discovered at the Building No.2 at the site. It is estimated as a high chair platform used for Buddhist sermons. It was confirmed only at the lecture hall remains of Hwangnyongsa Temple and Anyangsa Temple in the nation and had never been found at remains related to Chinese and Japanese Buddhist Temples, being regarded as a very important and unique artifact. Since it was found at the remains of Building No.2, they was estimated as the lecture hall remain at the site. Found at the remains of Building No.3 at the site, the oblong altar remains were also very unique and rare and never found at other Buddhist temple sites. The inside of oblong altar was evenly covered with roof tiles instead of rubble, and there were small crushed stones for internal division, which is an altar construction method distinctly different from its counterparts at other Buddhist temple sites. Those findings raise the possibility high that a wooden facility was put up at the top of oblong remains.