• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.37 no.3
• /
• pp.1-12
• /
• 2019

A bridge is a structure constructed on water or in the air for convenient passage. Compared to other buildings, the building materials and structures of bridge required unique functions to cross the space. It depends on the productivity of the building, the level of science and technology, and the ecological environment of the building site. Also, it has important relationship with functions such as politics, military, economy, and life. Most of the academic research on bridges is focused on research in the field of bridge-building technology, so the study on the landscape aesthetics and history of bridges is lacking. Against this backdrop, the study will be valuable as a accumulation of both countries' understanding of bridge types, history and culture, as well as technical and aesthetic data, by analyzing the bridges located within the palaces of Korea and China. The research method is to analyze the bridge through field survey and literature analysis.. First, the bridges of royal palace of Korea and China are to be classified quantitatively as physical shapes, landscapes, and decorations by comparing the materials, forms, landscapes, and decorative culture of bridges. Second, characteristics, common points, and differences are extracted by classifying bridges of both countries. Also, the results are discussed based on the physical environment or cultural background. This would be worth cross-referencing in the building technology and aesthetics of the two countries. For the first important characteristics of result, main materials of Korean and Chinese palaces are stone. However, the bridge in China's royal palaces is also focused on wood. Second, in terms of form, the bridges in the royal gardens of Korea and China are all based on the beam bridge. However, the specific form, ratio, style of the beam bridge, and airspace of arched bridge are very different. Third, most of the connection methods are focused on the over bridge. It values the convergence with the surrounding landscape. Due to the difference in the area and location of water, the bridge in the Korean palace is more focused on the convergence of the surrounding buildings and plants, while the bridge in the Chinese palace is more concerned about the harmony of hydration. Fourth, the decoration places importance on the artistry and aesthetics of both the bridges in Korea and China. There is a difference in style in the same type of decoration due to culture.

• The Journal of Natural Sciences
• /
• v.14 no.1
• /
• pp.63-81
• /
• 2004

It is the purpose of this study to arrange in ornamental trees and shrubs the planting that leads to an appropriate type of templescape. The study was designed primarily as an examples for each Buddhist temple which desires further decoration with several ornamental plants, doubles the effectiveness of the Sen-Buddhist meditation, and boosts tourists' attraction. To investigate the planting status and type of trees and shrubs in the precincts of Buddhism temples, We close three temples : They are Nagsansa, Boolgoogsa and Booseugsa, which are intermonatane area temples all together. The results investigated were summarized as follows :1. Planting status and pattern in temples Open spaces of the Daewoogjeon in all temples, a main Sanctuaries in temple buildings, where Buddha is enshrined in, we could not find any kind of trees of shrubs to be planted.Muryangsujeon, a symbol of "Future", which can be also found at Boosugsa temple, is living in Western Elysium world and takes mercy on mankind of this life. Taxus cuspidata was planted at this Muryangsujeon, known as an immeasurable bliss building, where an Amitabha is enshrined in.Total 25 species of trees and shrubs were planted around Birozani building of Buddhist temples, Birozani is enshrined at the Birojion of Boollgoogsa temple.The buddhist Goddess of Mercy which is a buddhist saint for pursuit of fortune and blessing to relieve the mankind is enshrined at Wonchonjeon, Daebijeon and Kwaneumjeon which are able to observe at both Boolgoogsa and Nagsnsa temples, where Euonymus japonicus trees including other 26 species could be found in common at both temples.2. Correlation between trees/shrubs and temple buildingsTrees and flowers symbolizing Buddha are often planted as material sources of gardening to decorate : They are Logerstroemia indica as Buddha's flower, Viburmum opulus var. calvescens resembling Buddha's head, Tilia mandshurica producing the beads of rosary, Gardenia jaminoides Ellis with white flower blade and flower of bliss, not flower to this day and Lotus flowering clearly in the pond filling with dirty water which is able to clarifies the world full of crime, infidelity and injustification. Among these Buddhist' plants, however, Logerstroemia indica could be found in all three temples, and Viburmum opulus var. calvescens at both Nagsansa and Boosugsa. Also, Lager stroemia indica was planted at all three temples and Viburmum opulus var. calvescens at both temples of Nagsansa and Boosugsa. Tilia mandshurica and Gardenia jasminoides Ellis were not found in any temples which might become the subject of investigation.In relation of the buildings of each temples as a sanctified space, the planting of trees and shrubs was not considered for the arrangement, templescape architecture or species. And, also, we could not find in the study any special relationship of trees/ shrubs with the characteristics of temples.With the results obtained through precise studies we presented here in this paper newly designed model of templescape in intermane buddhist temple which can be applied for planting and arrangement of trees or/and shrubs. Basic principles of model in mind are:To consider the correlation of the dominant between plants and temple buildings.To plant trees/shrubs for special functions as well as conditions of temple location.To make tree arrangement correlating to Buddhism spirit.To induce environment friendly plants to be planted, suitable to regional conditions.This redecorated model of templescape might be used as a canon of the tree planting and arrangement in the precincts of Buddhism temples.

• Journal of Cadastre & Land InformatiX
• /
• v.50 no.1
• /
• pp.107-123
• /
• 2020

With stabilization of the recent multi-GNSS infrastructure, and as multi-GNSS has been proven to be effective in improving the accuracy of the positioning performance in various industrial sectors. In this study, in view that SF(Single frequency) GNSS receivers are widely used due to the low costs, evaluate effectiveness of SF Real Time Point Positioning(SF-RT-PP) based on four multi-GNSS surveying methods with RTCM-SSR correction streams in static and kinematic modes, and also derive response challenges. Results of applying SSR correction streams, CNES presented good results compared to other SSR streams in 2D coordinate. Looking at the results of the SF-RT-PP surveying using SF signals from multi-GNSS, were able to identify the common cause of large deviations in the altitude components, as well as confirm the importance of signal bias correction according to combinations of different types of satellite signals and ionospheric delay compensation algorithm using undifferenced and uncombined observations. In addition, confirmed that the improvement of the infrastructure of Multi-GNSS allows SF-RT-SPP surveying with only one of the four GNSS satellites. In particular, in the case of code-based SF-RT-SPP measurements using SF signals from GPS satellites only, the difference in the application effect between broadcast ephemeris and SSR correction for satellite orbits/clocks was small, but in the case of ionospheric delay compensation, the use of SBAS correction information provided more than twice the accuracy compared to result of the Klobuchar model. With GPS and GLONASS, both the BDS and GALILEO constellations will be fully deployed in the end of 2020, and the greater benefits from the multi-GNSS integration can be expected. Specially, If RT-ionospheric correction services reflecting regional characteristics and SSR correction information reflecting atmospheric characteristics are carried out in real-time, expected that the utilization of SF-RT-PPP survey technology by multi-GNSS and various demands will be created in various industrial sectors.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.28 no.3
• /
• pp.60-71
• /
• 2010

The purpose of this paper is to provide a unified examination of apparently quite different gardens in terms of Carl Jung's psychological concepts such as Archetypes, Individualization, and a natural tendency towards balance or wholeness. In Jung's psychological framework, Archetypes are innate, universal prototypes for ideas and function as the first original models upon which all other similar persons, objects or concepts are derived, copied or patterned. Jung proposes that Individualization be achieved through a natural tendency towards balance, especially the balance between the conscious and the unconscious. This paper deals with three gardens, each of which represents a distinct cultural region: Bu-Yong Ji(芙蓉池) at the Changdeok Palace(Oriental), the Patio of the Lions at the Alhambra(Islamic), and the Fountain of Apollo at the Versailles Palace(Western). It is argued that all of three have in common a natural tendency towards balance and symbolize mandala, the archetype of wholeness. Bu-Yong Ji is in the form of quadrangle which embodies Yin and Yang. In the Patio of the Lions, the basin at the center and the four channels, which symbolize the waterway of the Garden of Eden and the four rivers in Paradise respectively, are constructed in the form of a quadripartite composition. The overlapped circle and rectangular shaped pond of the Fountain of Apollo also represents mandala. Symbols representing the same archetype can vary from culture to culture. This explains the differences among the three gardens with respect to specific aspects of external forms. In other words, an archetypal image can give rise to various forms in different cultures, and thus quite different mediums of design or design details may be developed. In conclusion, the three gardens give us a good example as to how an archetypal image can be expressed in different ways from culture to culture and how seemingly different design details can be analyzed in a unified way.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.44 no.3
• /
• pp.13-24
• /
• 2016

What are the roles and functions of urban gardening created by citizens in Sujin 2-dong, Seongnam-si? This study has looked into urban gardening in everyday life in a bid to find possible solutions for sustainable urban regeneration. The paper has examined the types, functions, and characteristics of urban gardens in Sujin 2-dong, where the urban restoration project is in progress. This study has conducted primarily on-site inspections and interviews. The research findings are as follows. Most urban gardens in Sujin 2-dong have a vertical structure rather than a regular ground-based one due to lack of land. Six major locations of building a garden include the front of a building, rooftop, top of a gate, stairs, wall, and yard. Rooftop gardens are most common and are built mostly for production purposes. Due to architectural characteristics of this village, there are relatively many stair gardens built mostly for aesthetic purposes. The garden in front of a building has served multiple functions, including formation of entry, privacy protection, and prevention of unauthorized parking. Other than those, detached houses have quality urban gardens built with greater effort and care, while multi-household houses have seen a decrease of stair gardens and an increase of vertical gardens due to their comparatively limited space. By utilizing this research, we hope to show that it is important to understand the local's wisdom and voice for a sustainable urban environment as well as keep these findings in mind during the construction of new buildings. This study would be expected to be useful as primary research for urban gardening in everyday life and alternative ways of urban regeneration.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.15 no.5
• /
• pp.3192-3202
• /
• 2014

This study has its purposes on analyzing specific features of the elements according to scales of 32 main buddhist sancta among wooden temples with gable roof that are nationally designated as cultural assets, and analyzing influences and proportional relations between main and submaterials, so that it could be basic and objective data for restore and repair cultural assets in the future. Results of the study are following. First of all, the average plane proportion of doritong (facade) and yangtong (side) in 3-room building is about 1.31:1, while it is 1.70:1 in 5-room building. Secondly, as a result of analyzing the locational proportion and thickness of pillars at each location, floor room turned out to have wider space between pillars than that of edge room or side room in both cases of 3 and 5-room buildings. In the mean time, for the average thickness of the pillars in 3-room building, it was 491mm for corner pillars, 433mm for general pillars in cases of 3-room building, while it was 595 and 511mm respectively in cases of 5-room building. The reason why corner pillars are 60~80mm thicker than general ones in average, is determined to considered structural stability and optical illusion. For the third, as a result of analyzing the influences on pillar thickness, eaves projection and eaves height according to the scale(dimension) of buildings, 3-room buildings have outstanding correlation as its scale(dimension) goes bigger, while 5-room ones are not very much influenced by its scale(dimension). For the fourth, as a result of the relation between pillars and eaves, both of 3 and 5-room buildings have longer-projected and higher eaves as their pillars go taller; especially height of eaves turns out to have very close relation between length of pillars. In addition to that, both of 3 and 5-room buildings have much projected eaves as the eaves go higher.

• Journal of Christian Education in Korea
• /
• v.67
• /
• pp.45-75
• /
• 2021

The purpose of this study is to explore a new paradigm for Bible didactics in the context of the contemporary times and it turns its gaze to the midrash, the old tradition of Hebrew Bible interpretation. In order for the current Bible study to be meaningful and effective in today's situation, it is an effort to connect the Bible and us well, more than educational contents or materials. The word "midrash" itself means "textual interpretation", or "study", derived from the root verb darash, which means "to seek," "to seek with care," "to enquire," "to require" forms of which appear frequently in the Hebrew Bible. Midrash means an exegesis and interpretation of the Hebrew Bible (Torah) as well as a group of works that are the result of specific interpretations of the rabbis. This rabbinical tradition provides specific interpretative guidelines dealing with the Bible. These interpretive guidelines were passed down and formed an attitude of interpreting the Bible that is still relevant today. The rabbinical interpretative guidelines in midrash lead to the discovery of the following biblical didactical meanings. First, the Bible requires an attitude of listening and learning. Second, an attitude of inquiry is needed. Third, an exploration through the empty space is essential. Fourth, it leads us to recognize the importance of mutual respect and communication. Fifth, through the Words that challenge me, the meaning of biblical teaching is discovered. These interpretation guidelines have much in common with Bibliodrama, which applies midrash to the didactic of Bible. Bibliodrama is a dramatic inquiry, where the effect of in-depth inquiry and consideration that midrash aimed at can be expected. In addition, bibliodrama is a process of communal interaction that leads to a new experience and a richer understanding of the Bible through different positions and viewpoints. Exploring the "white fire" of the Bible, we listen to what God says to us, which causes us to change and form an identity. The biblical didactical meaning found in midrash's interpretation guidelines and the biblical didactical application of midrash through the bibliodrama can be presented as a new alternative to Christian education for the past, the present and the future. This will be able to present a new paradigm for biblical didactics with the word of God living and working in the present, not the Bible of the past, which is far from our present life.

• The Korean Journal of Archival Studies
• /
• no.21
• /
• pp.41-84
• /
• 2009

Lots of cultures, memories, histories of the local life have disappeared. Some sectors of universities and religion have keep their records in manuscript archive only. On the other hand records of public sectors were at least able to be managed by the records management law. Citizen's groups and academic bounds were also roles to get public records strong. However can we just describe whole body with only public records? As records management law a record of private sector which has value of preserving can be managed under national protection. Yet establishment of local archive is not obligate. Only stressing on public records is like what dictatorial government acted in past years. It is what we ignore diversity and request of community. We need to move our view that we have focused on public and central sectors to private and local sectors. Local records management based on locality could help to complete the entire puzzle. The way complete the puzzle is various and wide spheres including from cultural space to being extinct village. Locality is defined as the property in certain area or distinctiveness of locals. Establishing production strategies is as important as collecting records produced over the past years for local archiving. Local archiving has to be regionally conducted in phase. Moreover common wealth and recognition of communities are reflected in the acquisition process. In next to archiving local organizations and private records according to collection policy, methodology on local archiving needs for archive management and use in various public and private fields. This methodology could be possible by building a local archive networking tool. It is true that Local archiving is not familiar and clear yet. If we can turn the effort for public records we have made to endeavor for private sectors, we might expect big fruits in private sectors. We easily emphasis on globalization or internationalization, our daily lives start on our villages. Setting aside our small communities, such a puzzle of the whole would never be completed. This is good time to begin finding lost puzzle for future. The key that can find lost puzzles be held in archiving localities.

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

• Journal of the Korean Institute of Landscape Architecture
• /
• v.46 no.6
• /
• pp.75-84
• /
• 2018

The inclusive playground is a playground where disabled children and non-disabled children can play together, not a playground for the disabled. It started with the change of social awareness of the citizenship rights of disabled people in the 1960s and the resulting playgrounds. Since then, inclusive playgrounds have been developed in many countries, and these are organized in the form by guidelines. In Korea, social interest in inclusive playgrounds is increasing, but there are no systematic guidelines in Korea, and the application of overseas cases or guidelines is limited. The purpose of this study is to classify the concept of inclusive playgrounds and design guidelines, that were previously presented in inclusive playground design guideline of various countries and analyze the characteristics of, design scope, and design principles, and provide a basic framework for creating guidelines. The purpose of the design guideline was to present specific numerical values to the inclusive playground design guidelines, to link with academic research and industrial products, to present pursuit values, and to expand the value of pursuing design methods. The contents were covered by scope, conceptualization, principles of design and design process, design guidelines, and checklists. Most of the guideline covers specific autonomous governments or countries that can apply the related systems or laws, but the composition of the detailed contents is different. The guiding value of inclusive playgrounds presented in each guideline is not a playground for the disabled but a playground for all, and some guidelines refer to the difficulty in playgrounds considering non-disabled children. Based on these concepts, design guidelines are presented in each guideline. Improving the accessibility in design principles is a common theme and adds to the principles of safety, independence, convenience, and playability. None of the guidelines do not provide design guidelines. Although there is a difference in the degree and method of specificity provided by each of the guidelines, the design guidelines can be generally summarized as space, copper line, and unit facilities. As mentioned in many guidelines, an inclusive playground is not only a playground for children with disabilities. Therefore, in the design guidelines, it is also important to the support play of children with disabilities and to induce inclusive play. The design guidelines presented in the guideline can be rearranged into three stages of 'supporting the play of children with disabilities', 'securing the dimensions and materials of spaces and facilities', 'adding auxiliary devices' and 'designing new facilities'. There are three design guidelines for inducing inclusive play. First, by creating various difficulty levels and intersecting spaces, children with various abilities can play with each other, and at the same time, they can interact witheach other. Second, all children can cooperate and play without distinction between children with disabilities and non-disabled children. Finally, the guardian provides the conditions for efficient support so that the disabled child can fully enjoy the inclusive playground.