• The Journal of the Korea Contents Association
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• v.9 no.1
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• pp.417-427
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• 2009

This article studies on the identity of Korean Culture and the direction of Korean culture contents. Our Korean society goes on to value-pluralism and cultural diversity. In this point, we need to confirm the identity of our Korean culture. And we meet with the crisis of Humanities. Humanities is the core of our culture. It is the key point to make identity of our Korean culture as cultural universality and to apply it to develop Korean culture contents for the revival of Humanities. The core contents of Korean culture lies in the ancient myth, the thought of Hwarang, Confucianism, Neo-Confucianism, Buddhism, Taoism, the practical thought, thought of Yangmyeong study and the thought of East study and so on. On the basis of these thoughts, the core of Korean culture are humanity, harmony, the spirit of Punglyu, thought of life- esteem, ethics of environment etc. I suggest that we can apply our cultural core ideas those I analyzed above to develop Korean culture contents in the fields of cinema, music, cartoon, animation, game, character, digitalization, cultivation of experience programs of Korean culture etc. In addition, I suggest their commercial application like e-learning and culture contents education.

• Korean Journal of Environment and Ecology
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• v.27 no.5
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• pp.614-624
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• 2013

The purpose of this study is to offer the raw data for establishing the plan of disaster prevention and the continuous conservation of soil ecosystem by grasping the potential soil loss and the danger of erosion using RUSLE method on whole districts in Gyeongju National Park, Korea. In the results of the average amount of soil erosion for the year, the average of all districts was 5.7 ton/ha in annual, and Namsan district was the highest in 7.6 ton/ha in annual and Seoak district was the lowest in 2.1 ton/ha in annual. The dangerous district due to the soil erosion was analyzed as under 1%, and Gumisan and Hwarange district was not serious. But Namsan district was higher than others, especially, there was intensive in all over Geumohbong. Therefore, to protect the all over Geumohbong, we will establish the valid of restoration and management. The types of land cover in Gyeongju National Park mostly showed forest, and as the average amount of soil erosion in forest was 3.7 ton/ha in annual, there was good condition. In the results of the amount of soil erosion due to landform, the deep canyon showed as 7.3 ton/ha in annual per unit area, secondly, the U-shaped valley was analyzed as 6.1 ton/ha in annual. The plain and high ridge were predicted that there occurred the small amount of soil erosion. In future, if we will analyze the amount of soil erosion in Korean National Parks, we will offer the help to establishing the plan of conservation and restoration on soil ecosystem in whole National Parks.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.212-231
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• 2021

This study examines the types of gods worshiped in the homes of Utsunoya village, the places where they are enshrined, the rituals and food offered to the gods, the decorations during the rituals, and the people's beliefs. Also, by comparing the gods worshiped in houses in remote Utsunoya with those of downtown Shizuoka, the differences and changes in the gods worshiped in the two contemporary spaces were predicted. Today, the gods enshrined in Utsunoya's houses are amatelaseu oomikami (天照大神), ancestor, ebisu, daigoku, kojin, inari, the god of the toilet, the god of land, and the god of water. From December 31st to January 3rd and on January 15th, Obon (July 15th), October when there is a festival at the village shrine, and on Ebisu Day (October 19th and 20th), residents offer drinks and food to the gods. Japanese beliefs at home are polytheistic in nature. They maintain national identity through kamidana and maintain family identity through ancestor worship linked to the Buddhist altar. The Japanese beliefs at home are firmly established in the background of the home, the base of family life. Japanese houses have a strong character as a religious space where they coexist "with the gods," and the residents have a cultural tradition of living with the gods.

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.112-131
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• 2021

The Gwanghwamun Gate of the Gyeongbokgung Palace was established in 1866 when Heungseon Daewongun rebuilt the Gyeongbokgung Palace. In Gwanghwamun, a large platform, woldae was established to reveal its hierarchy. The Gwanghwamun Woldae was equipped with stone railings on the left and right sides, fishing routes in the center, and stairs and slopes to the south. The Yongdu Stone was installed on the south side of the slope, which connected to the woldae, to express the path of the king in a formative manner. The Woldae King Road in Gwanghwamun was expanded in 1915 as the Joseon Promotion Conference was held at the Gyeongbokgung Palace and the woldae was destroyed around 1925. Since then, the figure has not been found since the time before the Gwanghwamun Gate. In the Donggureung royal tombs, there are many stones that are not placed in the royal tombs, including voussoir arch stones, Munsojeon Gugi-bi, as well as Nangan-Seokju, Dongja-seok, and Juk-seok, which are elements of the stone railings. These stone railings and Yongdu-seok are seen as stone objects of the Gwanghwamun Woldae, which can be found through the analysis of the style of the times and comparison with modern photographs.

• Korean Journal of Heritage: History & Science
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• v.46 no.4
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• pp.144-159
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• 2013

This study covers Namwoneupseong Fortress(南原邑城), Historic Site No. 298, which played a pivotal role in the urban development and military defense history of Namwon during the Joseon Dynasty. From the related historical records, Namwoneupseong Fortress was first constructed during the reign of King Seongjong. Discussion on the extension of Namwoneupseong Fortress, afterwards, was mainly guided by he traces of Yuingweseong Fortress(劉仁軌城). In other words, the original construction of the Fortress was in the original shape of the current Namwoneupseong Fortress, and Yuingweseong Fortress heavily impacted the extension works of Namwoneupseong Fortress. Although some studies covered Namwoneupseong Fortress and its overall construction process, no in-depth study exists on the original Namwoneupseong Fortress and Yuingweseong Fortress. This study covers the overall construction process of Namwoneupseong Fortress. At the same time, we tried to confirm inclusively and objectively the facts related to the relationship between Yuingweseong Fortress and Namwoneupseong Fortress, process and range of the expansion of Namwoneupseong Fortress among others through the location search of the originally built Namwoneupseong Fortress and Yuingweseong Fortress. The study discovered that Yuingweseong Fortress was built in A.D. 660~665 and that Namwoneupseong Fortress, which was built in the early stage of King Seongjong's reign, was extended along the traces of Yuingweseong Fortress towards the southeast. Furthermore, the study confirmed that Namwoneupseong Fortress is consisted of three sections - the section with Namwoneupseong Fortress's original walls preserved, newly constructed section, and the section following Yuingweseong Fortress's traces.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.188-207
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• 2013

This study looks at the costumes for the crown prince based on the Hyomyeong of 1817, a collection of the National Research Institute of Cultural Heritage. The picture of School Entrance Ceremony of the Crown Prince (王世子入學圖) does not have the crown prince in the scene. However, it can be verified through literature that there are three different costumes for the ceremony. Chulgungui(出宮儀), the ceremony's first procedure, describes the departure of the prince crown from his residence toward Sungkyunkwan (成均館) with his escorting officials. The Crown Prince wears Seoyeonbok (書筵服) during this event. When the Crown Prince arrives at Sungkyunkwan, he participates in a series of ceremonies that consist of Jackhunui (酌獻儀), Wangbokui (往復儀), Supeiui (脩弊儀), and Ipackui (入學儀). At that time, he wears a confucian scholar's uniform. After returning from Sungkyunkwan, he attends Suhaui (受賀儀), the final procedure of the Crown Prince's School Entrance, at Simindang (詩敏堂) of Changgyong Palace(昌慶宮), At this time, the price crown wears Wonyukwanbok (遠遊冠服) as he is congratulated by royal family members and high ranking officials for his entrance to Sungkyunkwan in this ceremony. This point hereby concludes this study on the historical costumes for the prince crown based on the Hyomyeong Crown Prince's School Entrance in 1817.

• Korean Journal of Heritage: History & Science
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• v.44 no.3
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• pp.62-77
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• 2011

Yi Sunsin's artifacts had been exhibited at Hyeonchungsa in Asan-si, Chungchungnam-do. These artifacts include Janggeom(Long swords), Okno(Jade ornament of Korea traditional hat), Yodae(Waist belt) and Dobae(Peach shaped wine cups) Gudae(Yodae's saucers). These were covered with dust and corroded due to long term display. Condition of these artifacts was examined for a re-opening of Yi Chungmugong Memorial Pavilion on 28 March 2011. Before conservation treatment of the artifacts, scientific analysis was conducted to identify the material of the artifacts. The result showed that the red paint on the hilt of the sword is composed of two layers. Pigments of two layers were found to be hematite and cinnabar mixed with red lead respectively. Mixed layer was assumed to have been applied recently. Also it was found that the blade of the sword was repainted using chrome yellow($PbCrO_4$). Considering the time limit, conservation treatment focused on stabilization of damaged area and prevention of futher risk during display.

• Korean Journal of Heritage: History & Science
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• v.43 no.1
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• pp.212-235
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• 2010

The purpose of this study is to examine the characteristics of the location and the spatial composition of Uireung that is located in Seokgwan-dong, Seongbuk-gu, Seoul, in order to understand the landscape architectural characteristics. The results are as follows. First, Uireung is 6.4km from Changdeokgung Palace and 5.5km from Heunginjimun Gate. It did not violate the distance standard (40km) for the royal tombs according to Joseon Dynasty Neung-won Myo-je. Second, Uireung is in harmony with the nature and shows the authoritative characteristics of the royal authority through the spatial composition and rank(Entrance Area, Ceremonial Area, Burial Area). Third, there are burial mound, stone sheep, stone tiger, stone table, stone watch pillars in the upper platform, and stone civil official, stone horse, stone lantern in the middle platform, and stone military official, stone horse in the lower platform, and T-shape shrine, worship road in the ceremonial area. There is no pond and a tomb keeper residence, but the position, size, and form can be approximated through historical research materials. There are a colony of pine trees around the burial mound and 64 species of trees such as pine tree, zelcova tree, and fir tree below the burial mound.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.82-89
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• 2019

In this study observation records of the National Natural Environment Survey (2008-2012, 2014-2017) and the Korean Natural History Research Information System (KNHRIS) for the common kestrel (2013-2016) were consulted to determine the correlation of the distribution of kestrels in an area and the area's land use type. Distribution characteristics were studied based on data collected over the last 10 years (2008-2017). Findings show that the common kestrel is widely distributed between 4,407 sites registered in KNHRIS in the period of 2008-2012, 3,899 sites in 2014-2017, and 508 sites in 2013-2016. Relationship analysis was conducted for the altitude and urban planning factors of statistics based on a 2017 GIS check to determine the distribution characteristics. The birds' altitude was confirmed to range from 0 to 1,200 metersck but was most commonly observed at less than 100 meters. Above 200 meters, the rate of occurrence decreased rapidly. The rate of occurrence of the common kestrel was highest in Chungcheongnam-do province, followed by Gyeongsangbuk-do, Kyonggi-do, Jeollanam-do and Jeollabuk-do. As urban areas, green areas, commercial areas, and industrial areas the presence of swere positively correlated with the presence of kestrels, the rate of occurrence of the kestrel was higher in those regions. However, there was no significant relationship between the incidence of kestrels and housing construction or residential areas.

• Korean Journal of Heritage: History & Science
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• v.48 no.4
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• pp.138-153
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• 2015

A Jincheon Seokjangri B23 furnace was reconstructed and iron smelting experiment was performed to investigate an ancient Baekjae iron production process. The work mainly described in this paper is the $1^{st}$ and $2^{nd}$ experiments among the several experiments carried out at Jungwon National Research Institute of Cultural Heritage. Iron ore(magnetite) and oak charcoal were used as a source and a foot bellow was used for air supply. Common results of the experiments are masses of iron, slag and charcoal formed in the furnace. Most iron lumps were formed nearby the tuyere rather than the area of tapping hole. Metallographic and chemical analysis shows that the iron lumps can be used for either forge or cast depending on their carbon content. Low Fe content and glassy texture of the inner slags suggest that the operation environment was quite reducing. Based on the results of the iron smelting experiments, measurements and analysis, various information was obtained regarding physical-chemical and metallurgical processes of the ancient iron smelting process. It is firmly believed that its undisclosed contents can be revealed more in depth with continual reconstitution experiments.