• Journal of the Korean association of regional geographers
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• v.8 no.3
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• pp.326-346
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• 2002

This study examined how the tradition and culture based on the historical experience of the region are regenerated on the making regional identity and symbolic representation in Kurim-ri, Youngam. Kurim has represented the most typical community of the aristocratic class through Daedong-gae of 400 years. But, since 1970's Kurim has undergone a rapid change in regional identity in Kurim ; from the beginning of the spot of Wangin festival to the village of earthenware, the village of pottery culture heritage most recently. The process of history-making around Wangin in Kurim was connected with the strategy of the pottery culture village-making centering around the Youngam Pottery Culture Center. These projects ultimately were resulted in expression the regional identity, 'Kurim of Wang-in'. The regional tradition of Daedong-gae and Wangin in Kurim was linked together solidly through the Wangin festival procedures. And the excavation of a kiln site in Kurim which was going on with the process of history-making at the same time around Wangin in Kurim provided the cultural episode on related 'earthenware' with an archeological foundation. As a consequence of these, the cultural space, the Young-am Pottery Culture Center has came to establish in Kurim finally. However, recently the Kurim of Wangin and Daedong-gae which was representative of regional identity in Kurim is bringing Dosun who was distorted and estranged during the history-making focused on Wangin in Kurim. Now, there are some cultural issues in Kurim ; an authentical settlement of the Youngam Pottery Culture Center in Kurim and how Wangin and Dosun is linked together into the cultural strategy of 'the traditional village, Kurim'.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2008.11a
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• pp.249-254
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• 2008

The objective of this study is to interpret a environmental-friendly plan factors of Korean traditional settlement used of existing classification system. The existing classification system framework is six environmental ecological ideas as the adaptation to the adaptation to the availability of land, the eco-space in village, the system of house, the cycling of material and the reasonable energy system, the water resources, prevention of environment pollution. Additional research was undertaken to verify the findings. Through the interpretation, it has been found out that Gu-Rim tradition village has been developed to an environmental ecological rational setting and has the meaningful elements for environmental friendly housing estates.

• Proceedings of the Korea Water Resources Association Conference
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• 2012.05a
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• pp.321-326
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• 2012

장기유출모형을 이용하여 농업용저수지 유입량을 예측하고 농업용수 필요수량 및 홍수기 저수지 홍수조절을 통한 방류량 데이터를 이용하여 장기간에 대한 농업용저수지 저수율을 계산하였다. 계산결과와 실측 저수율 데이터의 비교 검증을 통하여 모형의 적용성을 평가하였다. 대상유역은 담양댐 지점이며 유역면적은 $47.2km^2$ 이며 주 하천 연장은 12.0km 이다. 담양댐은 저수용량에 비하여 유역면적이 작기 때문에 댐 계획 당시 순창군 구림면에 유역면적 $18.4km^2$ 인 2개의 보를 축조하여 유역변경방식으로 간접유역 유출량을 비관개기 및 홍수시에 도수하며 최대 도수량은 $10m^3/s$이다. 장기유출모의는 한국수자원공사(2001)에서 수행한 전역최적화기법인 콤플렉스 혼합진화기법을 통하여 추정된 나주지점의 모형보정 성과를 활용하였으며 모의기간은 1981-2010년(30년)이다. 장기유출모의 결과 담양댐 유역의 평균 유출율은 67% 인 것으로 분석되었다. 농업용수 필요수량은 한국농촌공사에서 산정한 연도별 필요수량 산정결과를 이용하여 실측 농업용수 월별 방류량 자료를 기준으로 관개개간인 4월 21일-9월 20일(163일)동안 월별로 분배하여 적용하였다. 홍수조절은 기존 댐 상시만수위, 홍수기제한수위 데이터를 근거로 운영하였다. 일별저수지 운영모형은 미공병단의 HEC-5 모형을 이용하였으며 한국농어촌공사 농촌용수종합 정보시스템(RAMIS)의 댐 일별 저수율 현황과 기존저수지 일별 저수지 모의운영결과를 비교 검증하였다. 모형수행결과 실측저수율과 모형수행결과의 상관계수는 0.93 인 것으로 분석되었다. 연구결과, 장기유출모의 결과와 연계하여 농업용수, 하천유지용수, 홍수조절을 고려한 저수지 운영을 통하여 비교적 정확하게 농업용저수지 저수율을 예측할 수 있을 것으로 판단된다. 본 연구성과를 바탕으로 농업용저수지의 장기적인 용수수급현황을 예측하여 효율적인 용수공급계획을 수립할 수 있을 것으로 기대된다.

• Journal of the Korean association of regional geographers
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• v.7 no.1
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• pp.67-82
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• 2001

Recently, local traditions and cultural assets have been rediscovered and developed as resources in local societies of Korea and a great deal of effort has been made to develop event tourism. Based on this renewed interest, this study chose as a case the Wang In Cultural Festival in Kurim-ri, Yongam, and examined the background of the early Wang In Cultural Festival and its evolution up to the present focusing on. the festival program. In Cultural Festival first began as the Wang In Cherry Blossom Festival in 1993 with a budget of 50 million won, and has been developed into a large-scale festival with a budget of 340 million won, attracting 500,000 visitors in 2000. Together with such evolution, there has been a great change in the organization and content of the Festival program. The most important change began in the 1997 which included a religious service for Confucian scholars called 'Chunhyang Grand Festival for Dr. Wang In' as a core program. Since then, festival programs related to Dr. Wang In have greatly increased in number. A decisive change became prominent when the festival promotion system was transferred from the Kunseo Young Men's Association during the early period(1993-1996) to Youngam-gun in 1997. It is true that the Wang In Cultural Festival, which began as a purely regional festival initiated by a non-governmental organization, changed a lot in terms of its scale and program when Youngam-gun emerged as a strong leading group in 1997. However, not enough consideration has been given to institutional devices and procedures that are required for the local culture to take a firm root in the community through the festival. Therefore, in order to solve such fundamental problems, a permanent non-governmental organization is required for festival preparation. In addition, in order to promote overall progress of the community and an increase in the quality of the cultural environment of the local society through the festival, it is necessary to discover and promote recognition of cultural groups in the community.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.70-99
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• 2021

Yeong-am's 'Jeongwon (貞元)' stone monument, designated as the Jeollanam-do Cultural Heritage, is considered to be the oldest of the epigraphs in Jeollanam-do. Immediately after the discovery, the possibility of it being a Maehyangbi of Memorial Inscriptions was mentioned and attracted attention. However, there is an absolute age of the 'Jeongwon (貞元) of 2 years' (786), so despite it is a relatively early epigraph (金石文), there are not many papers on the theme related to this stone monument. I believe that this stone monument is a Maehyangbi (埋香碑). While reviewing and comparing the results of the existing research, I decoded the text from the 42nd character of the 4th line. As a result of the review, that was conducted, it was confirmed that this stone monument is truly a Maehyangbi (埋香碑). In particular, it was recorded in the literature of the late Joseon Dongguk-myungsanggi (東國名山記) that the letters of the Maehyangbi (埋香碑) are not recognizable. However, it is clearly stated that this stone monument is a Maehyangbi (埋香碑). Although there is no common expression for 'bury (埋)' or 'incense burial (埋香)' in the traditional Maehyangbi (埋香碑), which were popular in the late Goryeo and early Joseon Periods, it can be seen that it is a Maehyangbi (埋香碑) from the words "hide (呑藏)" and "10 bundles of fragrant incense (合香十束)" that are engraved on the stone monument with the name 'Jeongwon.' In other words, it is thought that it meant 'hide (呑藏)' instead of 'bury (埋)'. Circumstantial evidence for the monument of Jingamseonsa (眞鑑禪師), built in 888, contains the an epigraph from the Unified Silla Era. There is a phrase on it that says 'Plant incense on the shore (海岸植香)' on the monument of Jingamseonsa (眞鑑禪師), and it conveys its meaning without using the character 'bury (埋)'. As a result of the absence of the character 'bury (埋)' on the stone monument with the name 'Jeongwon', it is not considered as a Maehyangbi (埋香碑). However, there is evidence that the stone monument with the name 'Jeongwon (貞元)' is in fact a Maehyangbi (埋香碑) and it is also in the Geumpyoseok (禁標石; Forbidden Stone) around Gukjangsaeng (國長生) and at the entrance of Dogapsa Temple (道甲寺). The letters written on the gold sign suggest the possibility that the charcoal used to burn incense (香炭) at the royal tombs of King Jeongjo (正祖) was produced around at Dogapsa Temple (道甲寺) in Wolchulsan (月出山). Since the charcoal used to burn incense (香炭) is naturally related to incense (香), it has been shown that the area around Wolchulsan, where Dogapsa Temple is located, has a long history related to incense (香). The letters visible on the stone monument, the record of Dongguk-myungsanggi (東國名山記) in the late Joseon Dynasty, and the letters on the Geompyoseok (禁標石; Forbidden Stone), all show that the stone monument with the name 'Jeongwon (貞元)' is a Maehyangbi (埋香碑). Considering the fact that the earliest Maehyangbi (埋香碑) in existence is the Maehyangbi (埋香碑) in Yeongam (靈巖) Ippam-ri (笠巖里), which has two dates from 1371 at the end of Goryeo and 1410 at the beginning of Joseon, the stone monument with the name 'Jeongwon' which was set up in 786, would be the oldest Maehyangbi (埋香碑) that we know of. In addition, there is a historical significance in that the Maehyangbi (埋香碑) is proven in the record of Dongguk-myungsanggi (東國名山記), a document from the late Joseon period.