• KSCE Journal of Civil and Environmental Engineering Research
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• v.26 no.3C
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• pp.191-200
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• 2006

The micropile, which is a kind of the in-situ manufactured pile with small diameter of 100~300mm, is constructed by installing a steel bar or pipe and injecting grout into a borehole. The application fields of micropile are being gradually expanded in a limited space of down-town area, because the micropile has various advantages with low vibration and noise in method and compact size in machine, etc. Mostly, the micropile has been applied to secure the safety of structures, depending on the increment of bearing capacity and the restraint of displacement. The micropile is expected to be used in various fields due to its effectiveness and potentiality in the future. The model test, focused on the interaction between micropile and soil in this study, was carried out. The micropile is installed under footing(concept of "structure supporting"). With the test results and soil deformation analysis, the reinforcement effect(relating to bearing capacity and settlement) was analysed in a qualitative and quantitative manner, respectively. Consequently, it is hoped to demonstrate the improvement of an efficiency and application in the design and construction of micropile.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.6
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• pp.48-56
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• 2010

Since ancient times, Korea has been called a land of beauty. Scenic sites under the Cultural Properties Protection Act include picturesque places that are famous for their natural scenic beauty as well as their historical and cultural value. Scenic sites are managed as natural assets to promote their preservation and use. However, the management of scenic sites can produce adverse effects on regional development and ownership rights. Moreover, the purpose of their designation as cultural assets is not fully understood because scenic sites are managed by focusing on restraint on users' act the same as was applied to historic sites. Therefore, the purpose of this study is to protect inhabitants' rights of ownership by arranging the boundaries of designated areas and by providing standard permission for condition changes in the Buryeongsa Valley, which was designated as a Scenic Site in 1979. The results of this study can be summarized as follows: First, arranging the boundaries of the designated area includes the arrangement of the edge lines standardized on the visual range of the mountain ridge, preventing the loss of landscape beauty in the designated district; the internal clearing district focuses on the existing settlement. Gearing the designated areas after the arrangement of the boundaries results in $11,928,932m^2$, 38.6% compared to the existing designated areas. Second, it establishes a 500m buffer zone inside the radius of the boundary of the cultural asset as a standard for condition changes that seriously affect landscape preservation. Third, the standards for permission on building 'height regulations' are divided into flat and gable, according to the roof shape. The adopted standard is 8m high for 2 story flat roofs, and 12m high for 2 story gable roofs.

• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.30-51
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• 2011

During the process of modernization, many rural villages in Korea have experienced degeneration and breakdown, losing sustainability. However, Oeam village in Asan City, South Chungcheong Province (State-designated cultural heritage, Important Folk Material No. 236) has established itself as a unique folk village, which evolves with sustainability, pursuing the revival of Neo-traditionalism. Oeam village is a tribal village of the Yis from the Yean region and has maintained environmental, economic, and social sustainability and soundness for over five centuries. Thus, the village has sustained itself well enough to be a cultural asset with 'Outstanding Universal Value', in terms of its value as world cultural heritage. The village maintains its own identity, filled with a variety of traditional and scenic cultural assets that symbolize a gentry village. Those assets include Confucian sceneries (head family houses, ancestral shrines, tombs, gravestones, commemorative monuments, and pavilions), various assets of folk religion (totem poles, protective trees at the entrance of a village, shrines for mountain spirits, village forests), tangible and intangible cultural assets related to daily lives (vigorous family activities, rigorous ancestral rituals, family rituals, collective agriculture and protection of ecosystem), which have all been well preserved and inherited. In particular, this village is an example of a well-being community with a well-preserved folksy atmosphere, which is based on environmentally sound settlements (nature + economy + environment + community) in a village established according to geomancy, East Asia's unique principle of environmental design. In addition, the village has kept the sustainability and authenticity for more than 500 years, combining restraint towards the environment and the view of the environment which respects the natural order and cultural values (capacity + healthy + sustainability). Therefore, the Oeam folk village can be a representative example of a folksy and scenic Korean community which falls into the category of IV (to exemplify an outstanding type of building, architectural or technological ensemble, or landscape which illustrates significant stages in human history) and V (to exemplify an outstanding traditional human settlement, land-use, or sea-use which is representative of cultures, or human interaction with the environment especially when it has become vulnerable under the impact of irreversible change) of Unesco's World Cultural Heritage.

• (The)Study of the Eastern Classic
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• no.70
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• pp.257-301
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• 2018

The purpose of the study is to examine righteous army activity and combat in Hapcheon during the Imjin invasion period. The resulting conclusions are as follows. First, Chung In-hong raised a righteous army in Hapcheon and Kim Myeon raised an army in Goryeong. Chung In-hong commanded the army and fought against Japanese army with a leadership of knowing the enemy and himself, and Kim Myeon commanded the army and fought against Japanese military with a leadership of harmony. Second, battles of Chung In-hong's righteous army are the first Mugye battle, the ambush battle in Sawon-dong, the Chogye Majin battle, the Aneon battle, and the third Seongju Castle battle. Battles of Kim Myeon's righteous army are the Yeongang battle, the Gaesanpo battle, the second Mugye battle, the Ucheok-hyeon battle, the Jirye battle, and the Sarangam battle. Battles that Chung In-hong and Kim Myeon united and fought are the first and second Seongju Castle battles. In Jeongyu Jaeran, Chung In-hong played a role of Jodosa who takes charge of provisions in the right area of Gyeongsang. In addition, Hapcheon was the access road and transport route where Japanese army entered Jeolla-do. Third, participation and role of Ming troops are part of restraint device against Japanese army with military tactics of ii chei(using foreigners to control foreigners) to remove Japanese army from Joseon and defend Yodong. After a victory of Li Rusong in Pyeongyang Castle in January, 1593(the 26th year of Seongjo), Ming troops pursued practical interest through peace talks rather than active battles. When there was practically Siege of Jinju, Yujeong troops of Ming entered with hand-to-hand martial arts of Sacheon soldiers in late June, 1593, but did not participate because they should wait for orders of Gyeongnyak Song Eung-chang and Admiral Li Rusong. Fourth, in the Imjin invasion period, Joseon suffered terrible damage such as ruin of the whole country by invasion of Japanese army and in need of aid of military rice from Ming troops, but righteous armies and the royal forces in each area cooperated so defeated Japanese army. It is understood through a case of Hapcheon in the right area of Gyeongsang. Especially, Joseon did not succumb to pressure of Ming troops that used full powers to two aspects such as settlement and battle with Japan during the war, and did not lose national confidence and pride by showing a fighting will to fight against Japanese army to the end with independence. Such a spiritual culture originated from homeland protection and loyalty to the king, and is national spirit of resistance that sublimates the united mind and spirit of community to protect a country against foreign invasion.