• Journal of the Korean housing association
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• v.21 no.6
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• pp.31-42
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• 2010

Korean Folk Village was founded in 1974 as the first open-air museum in Korea. It consists of over one hundred traditional Korean houses and buildings. Most of structures in the Village were reproduced or newly constructed in traditional style. Some houses were used as craft shop and folklore performance. Preservation of vernacular architecture by the government began in the late 1960s in Korea. The development of the Village was initiated by the central government for the sake of attracting both the foreign and domestic tourists. Park Chung-hee administration focused on national culture to justify their dictatorship. The government drove a very rapid economic growth in the 1970s and Korean society was in the midst of modernization leaving many traditional landscapes behind in the memory. The Village was aimed to appeal the Korean people's nostalgia and at the same time to combine their folk into the modern nation.

• The Microorganisms and Industry
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• v.16 no.2
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• pp.58-61
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• 1990

항생제 생산을 위한 생물공정은 크게 3단계로 나뉠 수 있다. 우주균주 선발, 현장균주 보존및 현장 종균 공급을 위한 일련의 종균배양 과정을 Upstream이라 할 수 있고, 종모실로 부터 공급받은 종균을 현장에서 증식시키는 현장 종균배양 공정과 본 발효조에서의 항생제 생합성공정을 Mid-Stream, 발효가 끝난 상태의 배양액으로부터 균체, 세포내 및 세포외 불필요한 물질을 제거하고 항생제만을 회수, 정제하는 Down Stream으로 나뉠 수 있다. 따라서 항생제 발효는 좁은 의미에서는 본 발효조에서의 항생제 생합성공정을 가르키지만 넓은 의미에서는 위 전체 공정을 가르키는 말이기도 하다. 따라서 본 소고에서는 항생제 생산을 위한 생물 공정상의 문제점을 3분야로 나누어 제시하고자 한다. 실제로 항생제 공장을 건립하여 항생제 발효를 실시해 왔으며 그것을 좀더 나은 수준으로 개선하고자 꾸준히 노력해 온 당사에서의 경우를 그 예로 보아 문제점을 제시하고자 한다.

• Proceedings of the KIEE Conference
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• 2009.07a
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• pp.2180_2181
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• 2009

발변전소 및 건축물의 접지설계 절차는 개발예정지에 대해 우선적으로 대지비저항을 측정하고, 측정자료를 기초로 하여 전용 해석프로그램의 모의과정을 거쳐 접지물량 및 지락전류 등을 산출하고 있다. 그러나 접지설계 및 시공에 있어서 건축구조물 건립공정 기초 단계인 토공사시 현장 여견의 변화로 설계조건을 만족하지 못하는 경우가 종종 발생되고 있다. 본 논문은 현장여견에 따라 건축구조체 등의 자연구성부재를 이용하여 일반적인 접지방식을 대용하는 공법에 대해 실증사례를 소개하고자 한다.

• The Bulletin of The Korean Astronomical Society
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• v.35 no.1
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• pp.86.1-86.1
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• 2010

2000년대 초에 일반인들을 위한 천문대인 대전, 영월, 김해에 시민천문대가 개관하던 당시 우리나라에는 시민천문대를 운영했던 전례가 없었다. 당시 시민천문대는 중소도시에서 지방과학관 사업의 일환으로 국비지원을 받아 건립하였기 때문에 입장료를 내고 관람을 하는 과학관 개념으로 운영되는 것이 자연스러웠다. 그러나 천체관측을 중심으로 진행하는 천문대는 운영자의 조작과 설명을 필요로 하기 때문에 단순히 전시물을 관람하는 기존의 과학관 운영과는 많은 차이가 있었다. 이러한 문제를 해결하기 위하여 2008년부터 김해천문대에서 관람중심의 운영을 탈피, 프로그램 중심의 운영을 시도하여 다양한 프로그램을 개발, 운영을 통해 많은 발전을 이루었다. 본 발표에서는 김해천문대에서 그동안 추진해 온 프로그램 중심으로의 운영 변화 과정과 그 결과를 보고하고 향후 발전시켜 나아갈 방향에 대해 소개할 예정이다.

• Korean Architects
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• no.3 s.395
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• pp.68-75
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• 2002

전남 고흥의 소록도는 그 섬의 아름다움보다, 한센병 환자들의 집단 거주지로서 더 유명하다. 1916년부터 이곳은 국내 한센병 환자들의 역사와 함께하였기 때문이다. 따라서, 그들에 대한 오해와 편견, 그리고 관심의 흔적들이 이 섬에는 그대로 남아있다. 2001년 11월 자원봉사자들의 숙식과 교육을 위한 센터가 완공되었으며, 무영건축은 설계와 감리를 담당하였다. 대규모 설계사무소에서는 좀처럼 진행하기 힘든 외딴 섬에 위치한 연면적 1,300㎡의 작은 건물이었지만, 자원봉사자들을 위한 건물을 만드는 일은 한센병 환자들에게 봉사하는 건축가의 사회적 역할이었다. 건축가의 작업은 마쳤으나 이제는 그들에 대한 이해와 관심을 모으는 일이 남아있으며, 이 글을 통하여 한센병과 소록도에 대한 이해를 도모하고 자원봉사센터의 건립과정을 소개하고자 한다.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.50-80
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• 2021

This paper critically examines the history of the theories connected to the Wongaksa Temple Pagoda that have developed over the last 100 years focusing on the original number of stories the pagoda would have reached. Part II of this paper retraces the dynamic process of the rediscovery of the Wongaksa Temple Pagoda by Westerners who traveled to Korea during the port-opening period. Koreans at the time viewed the Wongaksa Temple Pagoda as an object of no particular appeal or even as an eyesore. However, Westerners appreciated it as a wonder or magnificent sight. Since these Westerners had almost no prior knowledge of Buddhist pagodas, they were able to write objective travelogues. At the time, these visitors generally accepted the theory common among Joseon intellectuals that Wongaksa Temple Pagoda once had thirteen stories. Part III focuses on Japanese government-affiliated scholars' academic research on the Wongaksa Temple Pagoda after the proclamation of the Korean Empire and the Japanese Government-General of Korea's subsequent management of the pagoda as a cultural property during the colonial era. It also discusses issues with Japanese academic research and management. In particular, this portion sheds light on the shift in theories about the original number of stories of the Wongaksa Temple Pagoda from the ten-story theory supported by Sekino Tadashi (關野 貞), whose ideas have held a great influence on this issue over the last 100 years, to the thirteen-story theory and then to the idea that it had more than thirteen. Finally, Part IV addresses the change from the multi-story theory to the ten-story theory in the years after Korea's liberation from Japan until 1962. Moreover, it highlights how Korean intellectuals of the Japanese colonial era predominantly accepted the thirteen-story theory. Since 1962, a considerable quantity of significant research on the Wongaksa Temple Pagoda has been published. However, since most of these studies have applied the ten-story theory suggested in 1962, they are not individually discussed in this paper. This retracing of the history of theories about the Wongaksa Temple Pagoda has verified that although there are reasonable grounds for supporting the thirteen-story theory, it has not been proved in the last 100 years. Moreover, the number of pagoda stories has not been fully discussed in academia. The common theory that both Wongaksa Temple Pagoda and Gyeongcheonsa Temple Pagoda were ten-story pagodas was first formulated by Sekino Tadashi 100 years ago. Since the abrasion of the Wongaksa Temple Stele was so severe the inscriptions on the stele were almost illegible, Sekino argued that the Wongaksa Temple Pagoda was a ten-story pagoda based on an architectural analysis of the then-current condition of the pagoda. Immediately after Sekino presented his argument, a woodblock-printed version of the inscriptions on the Wongaksa Temple Stele was found. This version included a phrase that a thirteen-story pagoda had been erected. In a similar vein, the Dongguk yeoji seungnam (Geographic Encyclopedia of Korea) published by the orders of King Seongjong in the late fifteenth century documented that Gyeongcheonsa Temple Pagoda, the model for the Wongaksa Temple Pagoda, was also a thirteen-story pagoda. The Wongaksa Temple Stele erected on the orders of King Sejo after the establishment of the Wongaksa Temple Pagoda evidently shows that Sekino's ten-story premise is flawed. Sekino himself wrote that "as [the pagoda] consists of a three-story stereobate and a ten-story body, people call it a thirteen-story pagoda," although he viewed the number of stories of the pagoda body as that of the entire pagoda. The inscriptions on the Wongaksa Temple Stele also clearly indicate that the king ordered the construction of the Wongaksa Temple Pagoda as a thirteen-story pagoda. Although unprecedented, this thirteen-story pagoda comprised a ten-story pagoda body over a three-story stereobate. Why would King Sejo have built a thirteen-story pagoda in an unusual form consisting of a ten-story body on top of a three-story stereobate? In order to fully understand King Sejo's intention in building a thirteen-story pagoda, analyzing the Wongaksa Temple Pagoda is necessary. This begins with the restoration of its original name. I disprove Sekino's ten-story theory built upon flawed premises and an eclectic over-thirteen-story theory and urge applying the thirteen-story theory, as the inscriptions on the Wongaksa Temple Stele stated that the pagoda was originally built as a thirteen-story pagoda.

• Journal of the Economic Geographical Society of Korea
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• v.21 no.4
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• pp.393-408
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• 2018

This study aims to raise our understanding of how memory of a social group is transnationally appropriated and utilized by other subjects. A collective sense of justice for comfort women has been handed to many Koreans either in Korea or in overseas countries since the early 1990s. In the U.S., the first comfort women monument was established in Palisades Park, New Jersey by Korean-Americans and local politicians as they wanted to strengthen the common sense of Korean ethnicity with the symbolic power of the memoryscape. Exploring the diffusion of comfort women memorials in the U.S., this study examines the complexity and multilayered structure of memory politics and its transnational mobility, which are connected to Korean-Americans' struggle for belonging.

• Journal of architectural history
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• v.28 no.2
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• pp.77-90
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• 2019

The Sacheonwangsa temple in Silla was completed in 679, just after the unification of the Three Kingdoms. In recent years, we have been critically considering the history of the chronology based on the existence of 'Geumdang of the previous generation', which has emerged through the research report of the Sacheonwangsa temple. It is the one to reconsider the construction process of the Sacheonwangsa temple centering on the re-interpretation of the construction time and the character of the first stage of the foundation which was confirmed from within the Geumdang site. The results of this study are as follows : 1)The "Chang(創) of Sacheonwangsa temple" in [Three Affairs that Queen Seondeok had already known] that it is presumed that the construction of the Sacheonwangsa temple, which was designed by Anham before 640 years ago, will convey the fact that the first of the King Munmu's reign (661 ~) has been finalized after the initial discussion. 2)Although the theories after excavations are predicated on the existence of 'Geumdang of the previous generation', there is no reason to believe that a lasting predecessor building with roof and pillar walls on predecessor buildings is considered to have been built. The foundation was associated with the "build a temple out of coloured silk(以彩帛營寺)" i.e. 'Jochang(祖創)' in 670 years before the construction plan was formally finalized. However, it is presumed that the remains of the platform construction on the premise that it will be used on the construction of Geumdang. 3)The decision to 'rebuilding( ??)' based on a formal construction plan is determined to be from 670 to 672 years. The maintaining of the original cathedral axis line, to the north on the boundary of the southern limit of the foundation flat portion, the result of developing and embodied the relative position of the Geumdang in the newly determined cathedral unfold and embody, the center of the building base and Geumdang, it is presumed that the centers of them are divided into North and south. 4)The completion of the Sacheonwangsa temple in 679 is understood as the conclusion of 'rebuilding' to "build a temple out of coloured silk" i.e. 'Jochang' in 670 years. The pent roof of the Geumdang was initially considered not to be in the plan, but it is judged to be before the completion of the Sacheonwangsa temple.

• The Journal of the Korea Contents Association
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• v.21 no.9
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• pp.458-470
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• 2021

In Korea, there are many cases where policy decisions are not made even though it is a big social issue. Usually, the reasons for such delay in policy making are cases where it is delayed to go through an appropriate policy procedure, and there are cases where the consent of stakeholders is not obtained. But, this study intends to suggest that a few policy delay in Korea can be explained by intentional non-decision-making by the government. Non-decision making is being made as a strategic and active strategy of the government. In this study, the case of Lotte Shopping Mall in Sangam was analyzed from the point of view of non-decision making. As a result of analysis based on factors such as the existence of elite, purpose, policy tool, policy process, and result, it can be assumed that the policy delay of the Lotte Shopping Mall was caused by the government's active strategic decision. The government's strategic non-decision-making, which is distinct from passive administration, needs to be reviewed in various ways in the future.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.72-94
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• 2022

This study is about the architectural changes over time in Dongchun-gotaek, the house of Song Jun-gil, one of the representative figures of the Hoseosarim(湖西士林), also an architectural cultural asset representing Daejeon. Data related to Sangryang(上樑) found in the restoration process of Dongchundang(同春堂) and DongchundangJongtaek(同春堂 宗宅), the state designated heritage application report written by Daejeon Metropolitan City, Deokeun-gaseung(德恩家乘), a book which has been handed down from generation to generation from Dongchundang Munjeonggongpa(同春堂 文正公派) of Eunjin Song's Clan and the results of partial excavation surveys respectively conducted in 2010 and 2020 were used as basic research data, and these data were compared and analyzed to examine the changes of the arrangement of Dongchundang, Jeongchim(正寢), and ancestral shrine buildings. Dongchundang was built by Song Jun-Gil. Rather than a new building, it was a building that was basically relocated to its current area when Cheongjwawa(淸坐窩), which was built by his father, dilapidated, and the timing of its construction can be clarified through Sangryangmun(上樑文). However, in the estimated area of Cheongjwawa, no exact site was found in two surveys of buried cultural heritages. In the case of Jeongchim, it was possible to confirm that it had been relocated two times, and it can be said that the biggest achievement of this study was to confirm that the first relocation was outside the current fence. In addition, one of the building sites which was identified in the excavation survey for confirming the servants' quarters was estimated to be the first construction at the site of Dongchun-gotaek. In the shrine area, there were the first constructed Gamyo(家廟), including Byeolmyo(別廟) dedicated to Bulcheonwi(不遷位), and Jomyo(祧廟) dedicated to Checheon(遞遷), and it can be seen that it was a space where many changes such as new construction, demolition, or mutual exchange of location occurred over time. The present buildings arrangement through these processes was not far from the original plan of Song Joon-gil. Therefore, the name of 'Dongchun-gotaek' is appropriate.