• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.2
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• pp.29-38
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• 2021

According to the theory of concentration recovery(ART), experiencing landscapes with healing properties can heal human mental fatigue caused by intentional concentration. The ART illustrates four healing qualities of the landscape. ART admits that various landscapes can have healing properties, the four healing properties of the landscape explained that the greater the perceptual strength, the stronger the healing effect. Until now, research on healing landscapes has been mainly done on natural and urban landscapes. The purpose of this study is as follows. First, eIt is intended to evaluate the healing characteristics of the Yangdong village landscape using RCS and investigate the impact of the healing characteristics on the visiting preference of the target landscape. Second, Evaluating the landscape image of Yangdong Village landscape, Investigating the effect of landscape images on the healing properties of landscape. This study was conducted in Yangdong Village, Gyeongju, 127 college students participated in the survey. SD 16 items to analyze landscape images and RCS 22 items from Laumann(2001) to evaluate healing properties were used as measurement tools. The findings are summarized as follows. First, The landscape image of Yangdong Village was analyzed through SD method, the analysis of the factors of Yangdong Village landscape image results in two factors: place and singularity. Second, It demonstrates the reliability and validity of RCS, Three factors were extracted from the factor analysis results. Third, Landscape images have a positive effect on the three healing characteristics of RCS. Fourth, Three healing properties of RCS have been shown to have a positive effect on visiting preferences, The order of influence on the relative visiting preferences was analyzed as attractiveness, fit, sense of escape, and sense of space. The findings suggest that future work requires research to re-validate the reliability of RCS. It is also necessary to analyze landscape images for various landscape types to specifically understand the effects on healing characteristics.

• Korean Journal of Remote Sensing
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• v.37 no.2
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• pp.245-256
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• 2021

This study was conducted to identify the applicability of a LiDAR sensor to forest resources inventories by comparing data on a tree's position, height, and DBH obtained by the sensor with those by existing forest inventory methods, for the tree species of Criptomeria japonica in Jeolmul forest in Jeju, South Korea. To this end, a backpack personal LiDAR (Greenvalley International, Model D50) was employed. To facilitate the process of the data collection, patterns of collecting the data by the sensor were divided into seven ones, considering the density of sample plots and the work efficiency. Then, the accuracy of estimating the variables of each tree was assessed. The amount of time spent on acquiring and processing the data by each method was compared to evaluate the efficiency. The findings showed that the rate of detecting standing trees by the LiDAR was 100%. Also, the high statistical accuracy was observed in both Pattern 5 (DBH: RMSE 1.07 cm, Bias -0.79 cm, Height: RMSE 0.95 m, Bias -3.2 m), and Pattern 7 (DBH: RMSE 1.18 cm, Bias -0.82 cm, Height: RMSE 1.13 m, Bias -2.62 m), compared to the results drawn in the typical inventory manner. Concerning the time issue, 115 to 135 minutes per 1ha were taken to process the data by utilizing the LiDAR, while 375 to 1,115 spent in the existing way, proving the higher efficiency of the device. It can thus be concluded that using a backpack personal LiDAR helps increase efficiency in conducting a forest resources inventory in an planted coniferous forest with understory vegetation, implying a need for further research in a variety of forests.

• (The) Research of the performance art and culture
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• no.36
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• pp.693-724
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• 2018

This article was started to find a way for creating a performance out of Gut. In order to find such way, the first thing that had to be done was to organize the Gut performances that had been made until now. It was to organize the existing study on the performances and to seek a different way from it, believing that the virtue of a performance is to 'create diversity'. However, it was not easy to organize the Gut performances, which became full-scale in the 1980s, because they were never organized before. Therefore, based on my direct and indirect experience, I have organized the most important performances in chronological order. Most importantly, as the planners of the performances (can sometimes be a group or an organization instead of an individual) are the ones who make the show possible, I have noted on them with keen interest. The National Folk Art Performance Contests in Korea, Theater 'Space Sarang', The Association of Gut, Theater 'Madangsesil', Seoul Nori Madang, and National Gugak center were the center space and planning body of the Gut performances. Recording the history of Gut is a worthwhile work of its own. However, it is a substantial amount of task to be done with individual effort, and it has to be progressed as a public project in order to promote and spread its value. Therefore, this article raises the need for it. Meanwhile, as stated earlier, this article has recorded the history of Gut performances as a precondition to finding a way to create a performance out of Gut. From the experimental organization of the Gut performances history, I could find out that most of the performances had the people who did Gut as the main body and the method of the Gut performance did not significantly deviate from just reenacting the original Gut at the time of when it was performed. Therefore, I have introduced Shinmyeong, the Nori-Pae (troupe), and TheGwangdae, the Korean Traditional Performance troupe, who create Madangguk from various Gut materials. By refining the wholly complicated performance elements of the Gut, it could escape from the 'reenacting' performance to becoming a material or a metaphor for a whole new performance.

• Journal of Hospice and Palliative Care
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• v.22 no.3
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• pp.105-116
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• 2019

Purpose: Pediatric palliative care (PPC) is emphasized as standard care for children with life-limiting conditions to improve the quality of life. In Korea, a government-funded pilot program was launched only in July 2018. Given that, this study examined various PPC delivery models in other countries to refine the PPC model in Korea. Methods: Target countries were selected based on the level of PPC provided there: the United Kingdom, the United States, Japan, and Singapore. Relevant literature, websites, and consultations from specialists were analyzed by the integrative review method. Literature search was conducted in PubMed, Google, and Google Scholar, focusing publications since 1990, and on-site visits were conducted to ensure reliability. Analysis was performed on each country's process to develop its PPC scheme, policy, funding model, target population, delivery system, and quality assurance. Results: In the United Kingdom, community-based free-standing facilities work closely with primary care and exchange advice and referrals with specialized PPC consult teams of children's hospitals. In the United States, hospital-based specialized PPC consult teams set up networks with hospice agencies and home healthcare agencies and provide PPC by designating care coordinators. In Japan, palliative care is provided through several services such as palliative care for cancer patients, home care for technology-dependent patients, other support services for children with disabilities and/or chronic conditions. In Singapore, a home-based PPC association plays a pivotal role in providing PPC by taking advantage of geographic accessibility and cooperating with tertiary hospitals. Conclusion: It is warranted to identify unmet needs and establish an appropriate PPD model to provide need-based individualized care and optimize PPC in South Korea.

• The Korean Journal of Archival Studies
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• no.24
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• pp.3-40
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• 2010

In recent time, archival science has been in charge of positively preserving and handling with valuable things, as well as managing established ones, However, even though several archival methodologies that manage contexts among tasks, organizations and subjects exist nowadays, there is a lack of theoretical methodology on archiving focusing on valuable things. In this sense, this article dealt with a theoretical methodology which carries out archiving valuable things and represents it based on the value of records. Also, this paper, which covers a methodology that carries out archiving and representing one focusing on the value of the one to preserve, is divided into three chapters: putting in, managing, and viewing. To begin with, in the chapter of purring in, the methodology of documentation based on a strategy to distinguish and represent the value of the valuable things were explained. In addition, the article tried to explain the definition of how the valuable things based on the value of it can be put in, and presented how to divide the one for representation into the objet and the activity so as to provide an effective approach. At the same time, as this paper took an approach to the value of the one, it proposed a way to be able to do archiving effectively by applying a representation unit which has its own value. Secondly, in the chapter of managing, representation class and metadata for managing with a representable structure was considered. Metadata categories were illustrated in order to present the class from individual records to final representation valuable things and to make representation with ease. Furthermore, in the chapter of viewing, the process of representation using theoretically archived records was explained. In fact, viewing is the descriptive domain in general, yet this paper focused on the conceptional part. As a consequence, in this paper, a series of process was considered, which starts from how the subject of representation was archived to managing it. Moreover, the process has a meaning by itself in that it gives a practical method to be applied. Finally, the paper suggested that the argumentation on representation be expanded in the field of archival science so as to present theoretical grounds in this sort of work.

• (The) Research of the performance art and culture
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• no.32
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• pp.71-106
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• 2016

This study analyzes the current work of the traditional theater around 'Back Parkcheomji(season2)' of theatre troupe 'Saninomou'. 'Back Parkcheomji(season2)' has proved that it is possible modernization while at the same time preserving the traditional theater. As a result, 'Back Parkcheomji(season2)' regained the spirit of contemporary social criticism and reality inherent in Kokdugaksinorum. The performance are beyond the traditional production method, which has created a new performance aspects. 'Back Parkcheomji(season2)' has created the puppets like this 'Kimga' 'Seweolho' 'Ryukbang' 'Chourani'. Traditional and creative dolls has criticized our modern society at the same stage. On the other hand, plays such as tightrope, Pungmul, Burna confirmed the spirit of Namsadangpae, and gave a dramatic fun. 'Back Parkcheomji(season2)' has dual stage. The dual stage will produce a magnificent spectacle, and has provided a variety of attractions. 'Back Parkcheomji(season2)' re-created the traditional theater of Namsadangpae in vivid contemporary version. The performance has made the opportunity to think again about the value of classical and allowed to recognize the new phase of classical theater.

• Journal of the Korean Society of International Agriculture
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• v.30 no.4
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• pp.370-375
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• 2018

In order to promote the mechanized cultivation of perilla for seed, which has been increasing in cultivation area and production recently as demand increases according to the health-functional effects, we carried out this experiment to determine the optimum sowing time of perilla to minimize the seed loss at harvest and increase the yield. We used two different types of perilla varieties, 'Sodam(small-branch)' and 'Deulsaem(multi-branch)', and the sowing time was June 15, June 30, July 15 and August 1. As the sowing time is late, days of growth from sowing to flowering were shortened, and they were shortened from 14, 26 and 31~32 days on June 30, July 15 and August 1 as compared with June 15, respectively. And, the stem length and culm diameter were shortened or tapered and the number of nodes tended to decrease. The number of effective branch was 82%, 61% and 56% on June 30, July 15 and August 1 as compared with June 15, respectively. Accordingly, it seems to make against in securing the yield from July 15. And, the lowest cluster height was generally shorter as the sowing time is late, and the height was below 15cm on July 15 and August 1. It seems that this may work against the machine harvest. There was a high degree of significance between the sowing time and the yield. Although, the total yield was not statistically significant among June 15, June 30 and July 15, the ratio of shattering seed at harvest was in order of July 15, August 1(30.3%)> June 15(15.3%)> June 30(13.5%). Therefore, the net yield except for shattered seed was higher in order of June 30${\geq}$ June 15> July 15> August 1. This tendency was characteristic regardless of variety and sowing method. And, the protein content in perilla seed increased as the sowing time was delayed, and the content was the highest on August 1. The content of crude fat was relatively high on June 15 and July 15 in 'Sodam', and June 30 and July 15 in 'Deulsaem', respectively. And, the content of linolenic acid was found to be the highest on August 1. As a result, the optimal sowing time for machine harvest of perilla for seed is about June 30. At this time, it is determined that the sowing time is the most suitable to be advantageous in increasing the yield of perilla seed, while minimizing the seed loss due to the shattering at harvest.

• Journal of the Mineralogical Society of Korea
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• v.31 no.4
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• pp.235-248
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• 2018

The present work was performed in order to study the effect of competing cation of $Ca^{2+}$ ion on ion exchange of $Cs^+$ on zeolite Y (Si/Al = 1.56). Three single-crystals of fully dehydrated and partially $Cs^+$-exchanged zeolites Y (Si/Al = 1.56) were prepared by the flow method using mixed ion-exchange solutions. The $CsNO_3:Ca(NO_3)_2$ molar ratios of the ion exchange solution were 1 : 1 (crystal 1), 1 : 100 (crystal 2), and 1 : 250 (crystal 3) with a total concentration of 0.05 M. The single-crystals were then vacuum dehydrated at 723 K and $1{\times}10^{-4}Pa$ for 2 days. The structures of the crystals were determined by single-crystal synchrotron X-ray diffraction technique in the cubic space group $Fd{\bar{3}}m$, at 100(1) K. The unit-cell formulas of crystals 1, 2, and 3 were ${\mid}Cs_{21}Ca_{27}{\mid}[Si_{117}Al_{75}O_{384}]-FAU$, ${\mid}Cs_2Ca_{36.5}{\mid}[Si_{117}Al_{75}O_{384}]-FAU$, and ${\mid}Cs_1Ca_{37}{\mid}[Si_{117}Al_{75}O_{384}]-FAU$, respectively. In all three crystals, the $Ca^{2+}$ ions preferred to occupy site I in the D6Rs, with the remainder occupying sites I', II', and II. On the other hand, the significant differences in the fractional distribution of $Cs^+$ ions are observed depending on the intial $Cs^+$ concentrations in given ion exchange solution. In Crystal 1, $Cs^+$ ion are located at sites II', II, III, and III', and in crystal 2, at sites II, IIIa, and IIIb. In crystal 3, $Cs^+$ ions are only located at sites IIIa and IIIb. The degree of $Cs^+$ ion exchange decreased sharply from 28.0 to 2.7 to 1.3 % as the initial $Ca^{2+}$ concentration increases and the $Cs^+$ content decreases.

• (The) Research of the performance art and culture
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• no.37
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• pp.157-186
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• 2018

Ulsan Soeburi song was reenacted in the 1980s based on the testimony and songs of late Choi Jae man (1987 death), the last blacksmith of the iron production plant at Dalcheon dong, Ulsan in August 1981. The purpose of this study is to analyze Soeburi song from the musical perspective based on 13 kinds of data including video in 1981, and confirm the changing patterns in the tradition process. The derived results are summarized as follows. In the results of examining Soeburi Song data in 2017, the percussion instruments consist of kkwaenggwari 2 (leading small gong 1, follow small gong 1), jing 2 (large gong 2), buk 4 (drum 4), janggu 4 (double headed drum 4), taepyongso 1 (Korean shawm 1), and Jangdan (rhythm) consists of five such as Jilgut, Jajinmori, Dadeuraegi, Deotbaegi, Jajin Deotbaegi. The vocal songs are sung accompanied by the Deotbaegi Jajin Deotbaegi (beat) of quarter small triplet time, or without accompaniment. The scale is mostly Mi La do's third note or Mi La do re's fourth note, and the range does not exceed one octave. All the cadence tones are the same as La. From the results of observing Soeburi song performance until today after the excavation in 1981, it is found that there are four major changes. First, the composition of the music is differentiated into 'long Jajin (slow fast)', and , , and are added. Second, the singing method is based on 'single cantor + multi post singers' since 1980's reenactment, and a single post singer was also specified from time to time. In addition, , which was performed in 2013, became the foundation of . Third, a melodic change of was observed. All beat structures are quarter small triplet time, but the speed gets slow, Mi La do's three notes are skeletonized to be corrected with high re and low sol, and then the characteristics of Menari tori (the mode appeared in the eastern province of the Korean peninsula) are to be clear. Lastly, the four percussion instruments such as kkwaenggwari, jing, janggu, and buk are frequently used, and depending on the performance, sogo (hand drum), taepyongso, yoryeong (bell) are also added. Jangdan played Jajinmori, Dadeuraegi, Deotbaegi and Jajin Deotbaegi from the beginning, and thereafter, the Jilgut Jangdan was added. Through these results as above, it is confirmed that at the time of the first excavation, a simple form of such as has been changed into a male labor song, the purpose of which has changed, and that the playability has become stronger and changed into a performing arts.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.347-377
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• 2003

China is a country with large agricultural areas and subject to frequent calamities. Drought is the top of them. It has been a key problem for development of agriculture in the country. In the long struggle against drought, Chinese have accumulated many rational and irrational experiences. The Dragon Kings Belief, which is popular in North China and discussed in a thesis, is one of their irrational experiences. The belief was passed together with Buddhism from India to China in the Tang Dynasty. After it settled down, it was incorporated with the local five dragons belief and a set of beliefs in dragon kings came into existence. The emergence of the dragon kings belief ended the history that the title of rain got was not clear in China and Dragon kings finally got the status. Irrigation is the lifeblood of agriculture in China. In a Chinese mind, Dragon kings are the most important gods who take charge of rain and thus offer the lifeblood. In understanding the nature and characteristics of Chinese traditional culture, it is important for us to make clear the origin and evolution of the belief, find out its nature, function and operation. In the every year beginning of February of the Fanzhuang calendar in the people of Hebeisheng Zhaoxian, would all hold a festival to offer sacrifices to the $^{{\circ}TM}^{\prime}longpai$. Longpai was regarded as the core of the temple fair, thus the native sons came to call this festival; "longpaihui". In this region the'Fanzhuang longpaihui'developed into a well knownand grand temple fair. It was able to attract numerous pilgrims with its special magic power, occupying a place in $China^{{\circ}TM}$ 'eryueer'festival with festive dragon activities. The dragon is a common totem among Chinese nationals. The belief worship of the dragon dates from the start time of primitive societies. Dragon oneself the ancients worship's thunder lightning. In the worship of the great universe, at first afterwards this belief with the tribe's totem worships to combine to become the animal spirit. In ancient myths legends, along with folk religion and beliefs all hold a very important position. The longpaihui is a temple fair without a temple; this characteristic is a distinction between longpaihui and other temple fairs. As for longpaihui must of the early historical records are unclear. The originator of a huitou system has a kind of organized form of the special features rather, originator of a huitou not fix constant, everything follows voluntarily principle, can become member with the freedom, also can back at any time the meeting. There is a longpaihui for 'dangjiaren', is total representative director in the originator of a huitou will. 'banghui' scope particularly for extensive, come apparently every kind of buildup that help can return into the banghui, where is the person of this village or outside village of, the general cent in banghui work is clear and definite, for longpaihui would various businesses open smoothly the exhibition provides to guarantees powerfully. Fanzhuang longpaihui from the beginning of February to beginning six proceed six days totally. The longpai is used as the ancestry absolute being to exsits with the community absolute being at the same time in fanzhuang first took civil faith, in reality is a kind of method to support social machine in native folks realize together that local community that important function, it provided a space, a kind of a view to take with a relation, rising contact, communication, solidify the community contents small village, formation with fanzhuang. The fanzhuang is used as supplies for gathering town, by luck too is this local community trade exchanges center at the same time therefore can say the faith of the longpai, in addition to its people's custom, religious meaning, still have got the important and social function. Moreover matter worthy of mentioning, Longpai would in organize process, from prepare and plan the producing of meeting every kind of meeting a longpeng of the matter do, all letting person feeling is to adjust the popular support of, get the mass approbation with positive participate. Apart from the originator of a huitou excluding, those although not originator of a huitou, however enthusiasm participate the banghui of its business, also is too much for the number.