• Journal of Digital Convergence
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• v.1 no.1
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• pp.255-282
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• 2003

This study shows how much the local college influences the local economy using the Keynes Model, which is evaluated as the basic of macro economics. The methods of research are economic measurement and empirical study being used questionnaire study. First of all, the result being used Keynes model shows that the local economy has been grown by the students of "D" university from 1994 to 2002, which is approximately more than 100 billion won a year. The amount is more than 15-30% among the gross income in "S" city. Next, the survey was carried out making the students of "D" university and villagers an object of it, which is especially a comparative study between "D" university and "K" university nearby "S" city. The result is as the follows; the influence of the two universities towards local economy is almost same, but the villagers in "S" city underestimate the valuable. In the result, the shortage of understanding about the importance of local college would cause obstructing not only the potential ability of local college, eventually, but also the development of the region.

• (The) Research of the performance art and culture
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• no.38
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• pp.349-383
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• 2019

This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.

• Journal of Environmental Health Sciences
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• v.5 no.1
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• pp.76-85
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• 1978

This survey was undertaken for the period seven month beginning January 15, 1977 and ending July 31, 1977 to detect the general sanitary status of the villages and the villagers and, at the same time, analyse quality of water sources with emphasis on a total of 1,256 households dividing into three different groups: such as, 280 households were selected as random samples from the area of the sophisticated piped water supply system, 122 households from the area of the simplified water supply system and finally 854 households from the area of nonpi-ped water supply system. The following results were concluded after quality of water sources had been analysed and conditions of the environmental sanitation had been reviewed: 1. 11.2% of the respondents from the area of the sophisticated piped water supply system responded that quantity of drinking water lacked to meet their demand while 30.6% of the villagers from the area of nonpi-ped water supply system responded quantity of drinking water didn't meet their demand. 2. 30.8% of the.respondents from the area of the sophisticated water supply system responded that contaminating source located within 15 meters from the water source while 54.4% of the respondents from the non-piped water supply system claimed the same. 3. It was found that water from all sampling areas were positive in coliform group with exception of Moonsan which is one of the sophisticated piped water supply system groups and the number of general bacteria exceeded the government standard criteria of water quality in the area of the nonpi-ped water supply system. 4. In relation with time requirement to draw water in the area of non-piped water supply system, 76 respondents claimed it requires less than 15 minutes to draw water, 15.0% claimed 15 to 30 minutes and 9.0% claimed more than 30 minutes. 5. In relation with knowledge on sanitation of drinking water, 30.8% of respondents from the area of the sophisticated piped water supply system and 41.8% of respondents from the area of nonpiped water supply system denied possible existence of germ in drinking water they drink, while 17.4% of the respondents from the area of the sophisticated water supply system and 50.2% of non-peped water supply system thought it safe to drink water without any treatment. 6. 60.0% of the respondents from the area of non-piped water supply system and many of them believed that their health status will be improved by installation of a sophisticated water supply system in their area. 7. The respondents from the areas of piped water supply sytem expressed greater concern over drinking water sanitation than those from the areas of non-piped water supply system and sanitary conditions were found the same. It was, therefore, proved that knowledge of environmnntal sanitation contributed a great deal to improve sanitary conditions of the villages and villagers and at the same time health education, especially environmental sanitation, will be played a important role to improve their sanitary conditions.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.14-27
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• 2010

This study is aimed at understanding the wisdom of our ancestors in Korean traditional villages and finding out cues to designate and utilize community space in planning residential area in villages by examining community space in Korean traditional villages from cultural landscape point of view. This study designated 18 Korean traditional villages which have been preserving Korean traditional culture up to now, so deserve conservation from historical, cultural and artistic viewpoint. This study divided community spaces in each village into social area and ritual area depending on their uses and functions based on the results of pilot study and main study. In addition, ritual areas were also divided into Confucian ritual area and ethnic ritual area. Specifically, this study examined characteristics of space location and users by understanding the location of community space factors in the 18 villages. As for the factor analysis of community spaces, community factors established after the modern age were examined from modern viewpoint, and factors which had been destroyed or lost their original functions were examined from retrospective viewpoint. In conclusion, this study found out that cultural landscape in Korean traditional villages were affected by social relationship among villagers. The community spaces of villagers were multiple-function space rather than a space which was exclusively used by a specific class. Though the occupation of these spaces was separated and differentiated depending on sexes and ages, villagers tried to understand and respect each other through tacit communication.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.3
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• pp.122-138
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• 2023

Today, fishing villages are on the verge of extinction due to severe aging within the population and outward migration. Recent projects and studies targeting fishing villages viewed the fishing villages from an outsider-centered perspective, without a local-centered understanding of the village as a daily living space. Therefore, to understand the settlement environment of fishing villages, this study analyzed empirical data on the usage behavior of fishing village residents to gain insight into the characteristics of the outdoor space uses of residents in fishing villages. In this regard, a face-to-face survey was conducted among residents, and a village map drawn by the villagers showedthe spatial perception of the villagers. Empirical data on the behavior of fishing villagers using the village space was collected and analyzed through GPS. The study results suggested that residents of fishing villages tend to focus on productive activities, such as fishing, leading to a lack of awareness of other leisure activities and spaces. This monotonous pattern of space utilization within the village appears to stem from an absolute lack of available facilities within the target area. Therefore, in future village regeneration projects aimed at improving the quality of life for residents in fishing villages, it is essential to consider the residents' perception and utilization of space as a priority. The results of this study can be considered valuable foundational data for understanding the utilization of spaces within fishing villages and can be effectively utilized in planning initiatives to enhance quality of life.

• Analyses & Alternatives
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• v.1 no.2
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• pp.44-64
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• 2017

From the field survey of the main ethnic minority areas in the south China, it is found that political, economic, cultural and natural environmental changes are the main reasons leading to the change of customary law. The power mechanism of the customary law change include the three aspects, such as the promotion of country elite, the dominance of grassroots government, and the daily demands of the villagers, which promote the change of customary law alone or together. Through the application of customary law, the country elites can adjust and refine the rules of customary law in order to make out the new customary law and promote its development. In the current pattern of rural governance, grassroots self-government is actually the "official supervision of people's autonomy". The executive power of the grassroots government often intervene the practice of customary law and other informal rules. This is another mechanism of customary law change. Customary law arises from the practice of the daily life of the villagers. If the villagers think that the norms of customary law cannot meet the actual needs of daily life practice, the customary law will be promoted in the form of collective consultation. This is the most important dynamic practice mechanism of customary law change. Transformation and abandonment are the two ways to change customary law. No matter what kind of change does not lead to the demise of the customary law system, the demise of the customary law is only an outdated result, which is made by the universality, nature and objectivity of customary law. The procedure of customary law change is the process of continuation and rebirth about customary law. The result of the change is to produce the new customary law of keeping pace with the times, and the customary law will be presented with new content and form after the change. The continuation of customary law means the inheritance of traditional customary law, but it is based on the transformation of traditional customary law. The rebirth of customary law means that the traditional customary law is completely discarded. But it will produce new customary law rules and be based on the needs of social life practice. Customary law occupies a pivotal position in the normative system and the national law cannot be replaced. The purpose of customary law change will let the customary rules better adapt to the development of modern society, adjust the social relations more reasonably and better meet people's needs of production and life, which is decided by the character of customary law.

• Journal of Fisheries and Marine Sciences Education
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• v.14 no.2
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• pp.213-228
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• 2002

This study is aimed to analysis the fishery consciousness of the fishermen in Kyungbuk province. an issue for the study may be used on activating device of fisheries high school. So, the data were collected from a fishermen living at the city of Pohang in Kyungbuk province. The treatment of materials are classified by age, level of a school career and by working career. This research evaluated percentage to the frequency of responses to each question and carried out $\chi^2$. The statistically signigicant level account for p<.05 and made use of SPSS 10.0. The conclusion of study were as follows; First, fishermen have little understanding for fishery consciousness, therefore there was needed public activities and life long education. Second, in order to solve the difficulties of fisheries villages, governmental financial support have to be presented, It is showed that economically, culturally, and financially, govermental policy should be devised for the purpose of emerging from backwardness of fisheries villages. Third, large portions of economic value should be allocated to fisheries villages by improving fisheries structure. Actually, lower incomes haves have burdened fisheries villagers with more debts. More years of being engaged in fisheries have resulted in more debts. People in fisheries villages regarded incomes as the most important among factors in their selecting fisheries as a job. If they earned more money in fisheries village than in metropolises, people on fisheries villages would choose the fisheries an their jobs. Naturally, there will prove to be an increase of number of persons engaged in fisheries. Also, thinking of fisheries as dangerous and heavy should be corrected into the new image by improving work environments and mechanization.

• Journal of Korean Society of Rural Planning
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• v.1 no.2
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• pp.53-66
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• 1995

This study aims at analyzing of residents'attitudes and spatial structures in the rural villages reconstructed by the Rural Village Improvement Project(type A), and suggesting the guiding directions for planning rural villages. Six rural villages located in KyungGi province were selected for case study. The Major findings can be summarized as follows : 1) The ratio of type A project(newly planned village) in the total cases of the Rural Village Improvement Project has increased since 1990, In the majority(91.2%) of the type A project, the project area is below 2 ha and density of dwelling unit is below 40 households/ha. 2) The three spatial structures of newly planned rural village, i.e., Loop pattern, Cul-de-sac pattern, and Dendritic pattern, are identified. And the barns in the newly-build houses are categorized into the five types : the vertical addition type, the horizontal addition type, the vertical- horizontal addition type, the no- barn type, and the reused -barn type. 3) In the newly planned rural villages, the level of satisfactions for the quality of house and water & sewer system is remarkably higher than in the existing rural villages. These are the positive effects caused by the Rural Village Improvement Project. 4) The majority of the villagers think the improvement of the existing rural village, instead of redevelopment or newly planned village, is most desirable, which means the improvement of houses, roads, and sanitary facilities while preserving the spatial structures of the existing village.

• Journal of the Korean Institute of Rural Architecture
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• v.15 no.1
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• pp.21-28
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• 2013

Problems of housing, healthcare, social exchanges, and lonely feelings of vulnerable social groups such as the elderly living alone in rural and fishing villages should be resolved by guaranteeing minimum residential rights and levels to restore the sense of self-esteem and social stability and to maintain the rural communities and these should be the object of social interest and support. The housing problems of rural and fishing villages should be resolved not through supply to meet demand but by beginning with providing the ways to attain mutual interaction through the program that recognizes housing as merit goods to maintain the regional communities This research examines more minutely the problems caused by poor housing conditions of rural and fishing villages and attempts to present rural and fishing village type community living home as an alternative through regeneration. The results of this research are as follows. First, the administrative support system should be built to support the community living home in its beginning, process, completion, and even post management. Second, education for reinforcing capabilities to help understand the community living home should continually conducted on the occupants, villagers, and related organizations. Third, in order to expand the community living home, research and development should be made so that the zero-energy house, the alternative energy utilizing house, etc. can be widely used. In building community living home for vulnerable social groups in rural and fishing villages, practical alternatives suitable to the regional realities should be presented and practiced so that the community living home can be built to the satisfaction of all the villagers and the occupants, and the improvement measures should be presented through constant interest and monitoring.

• Parasites, Hosts and Diseases
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• v.54 no.4
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• pp.455-460
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• 2016

Blastocystis is a common zoonotic enteric protozoan that has been classified into 17 distinct subtypes (STs). A cross-sectional study was conducted to determine the prevalence and subtype distributions of Blastocystis in villagers living along the Chao Phraya River, Ayutthaya Province, Thailand, and to assess the risk of zoonotic infection. In total, 220 stool samples were collected, and DNA was extracted. PCR and sequencing were performed with primers targeting the small-subunit ribosomal RNA (SSU rRNA) genes. Blastocystis was present in 5.9% (13/220) of samples, and ST3 (5.0%; 11/220) was the predominant subtype, followed by ST2 (0.45%; 1/220) and ST6 (0.45%; 1/220). Phylogenetic trees were constructed with the maximum-likelihood method based on the Hasegawa-Kishino-Yano + G + I model, neighbor-joining, and maximum parsimony methods. The percentage of bootstrapped trees in which the associated taxa clustered together was relatively high. All the sequences of the Blastocystis-positive samples (KU051524-KU051536) were closely related to those from animals (pig, cattle, and chicken), indicating a zoonotic risk. Therefore, the villagers require proper health education, especially regarding the prevention of parasitic infection, to improve their personal hygiene and community health. Further studies are required to investigate the Blastocystis STs in the animals living in these villages.