• Journal of Korean Historical Folklife
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• no.30
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• pp.7-41
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• 2009

In this studying we could look that the rites for fortress under the rule of Silla's national rites was the one background which made Seonghwang religion in China was accepted in our nation. In Silla's national rites, fortress was the objects for rites and they were such as Bukhyeong fortress, Galim fortress, and Toseo fortress. These were belonged under Silla's national rites together with rites for famous mountains and big streams but differed from rites for mountains and streams. The fortresses which were belonged under Silla's national rites played a role as governing place during three nations era, but their prestigious position grew lower after provincial systems were consolidated. Fortress was the protectional building to protect the territory from the enemies. Silla's experiencing the war of three nations made them consider much the role of fortress as the important military location. And Silla included the rites for fortress into their national rites and governed the territory. The Galim fortress among them was got rid of Silla's national rites, and the rite seemed to be succeeded by provincial influentials. And this seemed to be the foundation for the provincial influentials in lateral Silla period to accept Seonghwang religion of China. And the fortress belonged to Silla's national rites was Kunhyeon fortress. Seonghwang-sa in Gorye was located in the fortress had governing place. Galim-fortress, Bukhyeong fortress, and Toseo fortress were also the important military locations. Seonghwang-sa in Gorye was the military strategic position, too and the deity for Seonghwang had the power to deal with the victory and defeat. From this, the background that the rite for Seonghwang in Gorye could be belonged to national rites comparatively early differed from China's was searched in the rites for fortress belonged to Silla's national rites.

• Journal of Korean Historical Folklife
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• no.33
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• pp.115-143
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• 2010

The purpose of this study is to analyze contents and process of rites about sacrificial rites related Royal Mausoleums in early Joseon Dynasty, and to conclude, to review the position of Royal Mausoleums in the whole National Rites System. The sacrificial rites related Royal Mausoleums started from building Royal Mausoleums of 8 persons-ancestors since King T'aejo's great-great-grandparents, in 1392, founding Joseon Dynasty. In 1408, King T'aejo had died and his Kŏnwŏnnŭng (健元陵) was builted in Yangju, Gyeonggi-do. Since then, after kings of many generations died, each of Royal Mausoleums was builted solemnlly. In the process of this, sacrificial rituals modified and supplemented, especially during the reign of king Sejong(1418~1450). After all, the sacrificial rites related Royal Mausoleums was settled in KukchoOryeūi(國朝五禮儀, Five State Rites) compiled during the reign of King Sŏngjong. In process of Institutionalization of sacrificial rituals, the argument between king and vassals about four-seasons' ancestral rites was properly or not was occurred. That was because the memorial times of Royal Mausoleums overlaped Chongmyo's and more important Chongmyo's ancestral rites was neglected. But four-seasons' ancestral rites of Royal Mausoleums was continued until 17th century. Sacrificial rites related Royal Mausoleums as royal personal rites had simple processes compared to sacrificial rites of Chongmyo, upper-graded formal ancestral rites, under National Rites system. Justifying to served his parents with devotion, the kings in early Joseon Dynasty went to Royal Mausoleums 2-3 times annually. During coming and going, he show off his presence as king in power to his subjects through magnificent guard of honor. On the one hand, he met his subjects directly and acceded to various petition. Above all things, The kings in early Joseon Dynasty emphasized his military power through military training, namely, hunting, disposition of troops, and so on.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.3
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• pp.40-52
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• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.

• Journal of the Korean Society for Aviation and Aeronautics
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• v.16 no.2
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• pp.36-42
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• 2008

영어는 1947년부터 국제민간항공기구에 의해 국제 항공공통어로 사용되기 시작하였다. 그러나 원어민을 제외한 대부분 국가의 조종사와 항공교통관제사는 항공영어로 인한 어려움을 토로하고 있으며 항공기 사고의 많은 부분도 항공영어를 사용하는 communication 문제로 발생하고 있다. 이 점을 인식한 ICAO에서는 2008년부터 항공영어의 등급을 제도화하여 비영어권 국가의 항공종사자에 대한 영어능력의 향상을 도모하고 있다. 본 연구는 관제사를 대상으로 한 항공영어교육의 결과를 SPSS11을 이용하여 분석하였다. 분석결과 교육기간과 교육시간이 영어성적 결과에 유의미한 차이를 보이며, 항공영어의 평가요소 6가지가 상호 유의미한 영향을 미치는 것으로 분석되었다.

• International Area Studies Review
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• v.12 no.3
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• pp.3-23
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• 2008

We investigated the effects of policy reform, industrial transformation, and initial conditions on the agricultural productivity changes in 28 transition countries. Our findings are: (i) Asian and CEE transition countries performed better than CIS countries, while the performance improvement of CEE countries seems to be more prominent compared to that of Asian and CIS countries; (ii) The technical progress proved to be the main source of productivity growth, particularly in CEE countries; (iii) Reform policy and industrial transformation seems to have positive effects on the performance of agricultural sector and its changes; (iv) The initial conditions also matter.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2018.05a
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• pp.289-289
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• 2018

해상교통관제사의 역량기반 교육훈련의 실시를 위해 개인의 역량을 파악하고 조직이 요구하는 수준에 대하여 개인에게 필요한 맞춤형 교육을 실시하는 것은 해상교통안전을 증진시키고 조직 내 전략적 인적자원관리를 위해 중요하다. 본 연구에서는 신임 해상교통관제사의 역량기반 교육훈련 과정 개발을 위한 기초연구로서 국가직무능력표준(NCS, National Conpetency Standards)과 IALA 권고서 V-103/1에서 제시된 해상교통관제사의 직무역량을 통합하여 하나의 역량모델로 구성하고자 하였다.

• The Korean Journal of Air & Space Law and Policy
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• v.32 no.2
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• pp.67-100
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• 2017

Throughout the history of the aviation industry, from its origins in the $20^{th}$century to the present, accidents have always occurred. This paper deals with the legal liability of air traffic controllers, who represent one of the human factors causing these accidents. Though controller negligence turns out to be a main cause of the accident, Korea does not have additional judical case, since it was firstly declared that controller negligence was accountable for the air traffic accident in 1971. As such, we examine the liability of air traffic controllers as public officers. This paper looks not only at the role of air traffic controllers and pilots in accidents, but also at the applicability of controller liability in the context of Korean law. We determine that despite the high-stress environment, air traffic controllers must share in the responsibility to provide safe air navigation. Therefore, they cannot avoid legal liability.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.85-93
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• 2014

Although the Chungmak village, Gyeokpo-ri, Buan-gun is a small seashore village, it's an important place that has the largest ancient maritime ritual sites in Korea. This 'Chungmak-dong Ritual Site'(5~6 century, Baekje of the Three-kingdom period) was located in the Dangsan forest of Black Pine (Pinus thunbergii) Colony, and that has a significant meaning concerned with Dangsan forest's origin. Chungmak village located in the Scenic Site # 13 named 'Chaeseokgang and Jeokbyeokgang coastal cliff in Buan', and have retained the Jeollabuk-do Tangible Cultural Property # 58 named 'Suseongdang', the Natural Monument # 123 named 'Machilus community in Gyeokpo-ri, Buan'. The 'Suseongdang Gaeyang Grandmother Dangsinje (Village Ritual)' which is Dangsan ritual has been held every year by village residents. The practical management of Suseongdang and Machilus community has been conducted by village residents. In this study, the landscape characteristics of the Dangsan forest were investigated including neighborhood elements such as Bibo forest, seashores, and farm fields. The conservation of cultural landscape was thought to be achieved by designating 'Protected Area of Sacred Natural Sites'. The Dangsan forest ought to be recognized for their valuable landscape characteristics. It should be managed as a protected area and a sacred natural sites in order to be registered as a World Cultural Heritage.

• (The) Research of the performance art and culture
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• no.39
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• pp.509-547
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• 2019

The cocoon breeding related national ritual ceremony exercised from the beginning time of Joseon is the 'clothing culture' that has taken its role in the ritual ceremony where it demonstrates the resolution of a state that placed importance in 'things to wear'. During the reign of King Seongjong, it enhanced the level of importance by adding the 'procedure to pick up the mulberry leaved by the queen personally'. During the reign of King Youngjo, the implication of the ritual ceremony was even more expanded that there was an new emergence of new type of national ceremony for the Joseon Era with its first ritual ceremony for woman to personally administer the memorial ceremony to the 'woman divinity' in addition to the 'Jakheonrye' procedure to personally present by the queen for the cocoon breeding. This is intended to meet the status of chingyeonguirye (farming-friendly ceremony) with King Youngjo to personally cultivate the dry field after administering Seonnongje (good harvest paying ceremony) that it is conspicuously demonstrating the importance of farming and cocoon breeding activities. As a result, the Chinjam (a type of ceremony that queen personally breeds cocoon for fabrics) related ceremonial rite that was rearranged during the reign of King Youngjo was settled into 11 ceremonial rites with the expansion of its contents. It ranges from the procedure to leave the palace for carrying out the ritual ceremony to the procedure for the crown princess and Hyebin-gung to accompany the queen, ritual for the queen to devote the Jakheonrye to exercise Chinjam, the ritual for the king to announce his royal message, johyeonui (morning assembly) exercised after completing Chinjam, it is the ritual for the queen to receive the box that contained the cocoon. This type of ritual ceremony is a significant expansion when compared with the exercise carried out earlier and it is part of characteristics displayed for ritual overhaul trend in the reign of King Youngjo. In the main procedures of these ceremonial rites, the music is accompanied and the music includes folk music, inspiration and so forth. The Chinjam related ritual ceremony in the reign of King Youngjo was established in the direction to establish it as the ritual ceremony for a woman who had the divine role of the seonjamje ritual to administer the ritual in a way of having the justification and reality to be consistent.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2015.07a
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• pp.152-154
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• 2015

다대포항은 1971년 국가어항으로 지정된 후 40여년간 방치되어 왔으며, 어항 내 수리조선 등 환경저해요인으로 인하여 지역발전에 부정적 영향을 미치는 장소로 인식되고 있다. 그러나 최근 해양레저, 관광 등 해양활동에 대한 수요 증가로 도심의 연안에 위치한 어항 등의 해양시설물을 활용, 보다 쉽고 유용하게 친수공간으로 재개발하여 활용하고자 하는 요구가 증가하고 있다. 이에 따라 다대포항 또한 지역적 개발 요구와 함께 해양활동에 대한 최근의 트렌드를 반영한 복합관광어항으로써의 개발이 필요하다. 본 연구에서는 다대포항을 직접 활용하는 수산업종사자와 지역의 자원으로써 다대포항을 바라보는 배후지역 주민들 대상으로 설문조사를 실시하고, 지속가능한 어항 개발을 위한 해수면 상승 시나리오를 반영하여 복합관광어항으로의 다대포항 개발 방향을 제사하였다.