• (The)Study of the Eastern Classic
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• no.69
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• pp.115-146
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• 2017

This paper is about the research on ontology design for a digital archive of seonsaengan(先生案) of the Joseon Period. Seonsaengan is the register of staff officials at each government office, along with their personal information and records of their transfer from one office to another, in addition to their DOBs, family clan, etc. A total of 176 types of registers are known to be kept at libraries and museums in the country. This paper intends to engage in the ontology design of 47 cases of such registers preserved at the Jangseogak Archives of the Academy of Korean Studies (AKS) with a focus on their content and structure including the names of the relevant government offices and posts assumed by the officials, etc. The work for the ontology design was done with a focus on the officials, the offices they belong to, and records about their transfers kept in the registers. The ontology design categorized relevant resources into classes according to the attributes common to the individuals. Each individual has defined a semantic postposition word that can explicitly express the relationship with other individuals. As for the classes, they were divided into eight categories, i.e. registers, figures, offices, official posts, state examination, records, and concepts. For design of relationships and attributes, terms and phrases such as Dublin Core, Europeana Data Mode, CIDOC-CRM, data model for database of those who passed the exam in the past, which are already designed and used, were referred to. Where terms and phrases designed in existing data models are used, the work used Namespace of the relevant data model. The writer defined the relationships where necessary. The designed ontology shows an exemplary implementation of the Myeongneung seonsaengan(明陵先生案). The work gave consideration to expected effects of information entered when a single registered is expanded to plural registers, along with ways to use it. The ontology design is not one made based on the review of all of the 176 registers. The model needs to be improved each time relevant information is obtained. The aim of such efforts is the systematic arrangement of information contained in the registers. It should be remembered that information arranged in this manner may be rearranged with the aid of databases or archives existing currently or to be built in the future. It is expected that the pieces of information entered through the ontology design will be used as data showing how government offices were operated and what their personnel system was like, along with politics, economy, society, and culture of the Joseon Period, in linkage with databases already established.

• KOMUNHWA
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• no.68
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• pp.41-57
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• 2006

The purpose of this study is to review educational value of cultural heritage sites first and then, to examine the importance of interpretation and interpretation methods and process briefly to utilize cultural heritage sites as important resources for public education and cultural tourism. The educational value of cultural heritage sites is not limited to provide visitors with various information on historical facts and events related to the cultural heritage site, but to provide the public with a new recognition of the importance of the preservation of cultural heritage sites by understanding the site well. In order to utilize the educational value of the cultural heritage site, interpretation must be emphasized as an important element of cultural heritage sites management and much attention should be given on the development and practice of interpretation programs in each cultural heritage site. In order to develop an interpretation program of the site, a specific target audience must be defined first to find most resonable scope and direction of an interpretation program and then, site specific interpretation themes (or a theme) should be developed from the interpretive topic. According to these defined elements, an interpretation program(s) is established by using various interpretation methods and techniques in order to provide visitors with useful information and knowledge on the site efficiently. Interpretation methods and techniques are various as defined by various ways and most effective methods or techniques are employed as a specific interpretation program is presented most effectively. The evaluation processes in planing stage, during developing stage, and after completion of interpretation program development are important processes to find out any problems of planed interpretation program and to revise or update the interpretation program. Conclusively, the direction of cultural heritage sites management in Korea has focused on the conservation and restoration of cultural heritage sites to preserve the original conditions of cultural heritage sites so far. This direction on current practice on cultural heritage sites management should he changed to more active utilization of the sites and interpretation of the sites is a way to accomplish the this goal.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.18 no.3
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• pp.142-161
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• 2013

In order to enhance scientific interest and a sense of affinity about ocean, the programs of the oceanic camp 'oceanic summer school' were developed and applied to $4^{th}$ and $9^{th}$-grade elementary and middle school students for 9 years from 2004 to 2012. It was composed of oceanic training for snorkeling, a tour to oceanic institutes and museums near the camp academy place, experimental learning in oceanic-related field, field trips for ocean and earth sciences, and lectures on various subjects of ocean. We developed and implemented 9-kinds of inquiry surveys to evaluate changes in cognitive and affective characteristics, and ocean literacy of students participated at the present oceanic summer camp. Based on the statistical analysis, affective characteristics such as interest, inquisitiveness, passion, and so on, were enhanced. Analysis of ocean literacy revealed that cognitive characteristics of the students were increased by 40%. We presented parents' responses on the programs of oceanic summer school. Some students with less initial interest of ocean have positively changed to make up their minds to be a oceanographer in several years later. In light of this, the summer school can be evaluated to be successfully functioned as a long-term support system for potentially young-talented students in the field of ocean science. This study addresses that long-term implementation of the summer oceanic camp may trigger students with potential talent toward in-depth science in the near future even though it could not bring positive effect immediately. This addresses the necessity of policy supports in order that various programs like the scientific camp should be more constructively developed and executed for next-generation manpower in oceanographic fields.

• Korean Journal of Heritage: History & Science
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• v.53 no.2
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• pp.110-139
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• 2020

Reclamation is the act of creating new lands by constructing dikes in offshore tidal flats to utilize them for various purposes, including the establishment of farmland to secure food for an increasing population. Based on the fact that reclamation has resulted in drastic changes in the environmental, economic, social, and cultural aspects of land expansion and development, population movement, and the formation of cities since ancient times, I reviewed the value of reclamation sites and addressed the issue of how to preserve and utilize them. "Reclamation culture" refers collectively to the recognition and concept system, behavior styles, and cultural products created by changes in the environment, and the tangible, intangible, and natural heritage generated directly and indirectly by reclamation is defined as "reclamation cultural heritage". It shows that the historical background of reclamation accords with prevailing trends, and that the reclamation sites possess cultural heritage value due to their historical, academic, and scarce characteristics. Numerous reclamation cultural heritage sites at the Gwangwhal and Gyehwa dikes are on the verge of being destroyed, with their original function having ended after the construction of Saemangeum Sea Wall. I propose measures to preserve these under the principle that utilization is based on the basic premise of conservation. First of all, modern and contemporary reclamation sites must necessarily be designated and managed as registered cultural properties, local cultural heritage, future heritage, and agricultural heritage. In particular, as it has been confirmed that reclamation sites created after the Goryeo and Joseon dynasties and the 1950s have not been designated as cultural heritage sites. It is necessary to review the characteristics and values of such reclamation sites through a full survey of national reclamation data. Effective and sustainable utilization of reclamation cultural heritage, which has not been acknowledged in the past due to its close relationship with our lives, is necessary to search for hidden stories found within that heritage, to organize governance for the efficient use of reclamation resources, and to build a museum to collect and display the history and culture of the reclaimed areas. Finally, through links with countries with experience in reclamation, we will be able to cope jointly with international issues such as those pertaining to society, culture, and environment, and would be able to implement various projects to further the advancement of human beings.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.42-55
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• 2011

The basic approach of this study was to take the theory of cultural fluctuations to investigate the early modern and modern patterns of the use of ox carts and@ the social and economic appropriateness and cultural significance of ox carts. The study chose a village that was the only place that used ox carts in Bugye-myeon. The findings will help to understand how traditional cultural elements would continue or change according to the natural, geographical, economical, and cultural characteristics of a village. Located in Gaho-2-ri, Bugye-myeon, Gunwi-gun, Gyeongbuk Province, Dongrim Village started to use ox carts during the Japanese rule and replaced the traditional version with an improved one in 1972 when a reservoir was built. Until the 1970s, they used ox carts to carry agricultural products and luggage and to visit the markets in distant Bugye-myeon or Gunwi-eup. In the early 1980s when a cultivator was first introduced into the village, ox carts gradually disappeared in the village and eventually remained as a mere means of transportation. As the younger generations were active in introducing modern means of transportation, a cultivator became the main means of transportation in the village in the 1980s and a truck since the latter half of the 1990s. Despite those changes, however, the elderly in their seventies or older continued to use ox carts. With aged labor and inability to use modern means of transportation, they grew cows and oxen to cultivate the inclined fields and gain easy access to fields distributed in distant locations and continued to ox carts through reform. In Dongrim Village, the heritage of using reformed ox carts is the practice of appropriate technology by the old farmers and a cultural representation of an aged agricultural society. That is, the elderly recognized the appropriateness and practicality of traditional culture and renewed a traditional means of transportation called an ox cart. The phenomenon of the old men and women frequently using ox carts in an agricultural village in the mountain with geographical limitations has settled down as a cultural representation of the elderly in Dongrim Village. The continuing usage of ox carts in Dongrim Village is attributed to the fact that ox carts well suit the natural, geographical, and economic aspects of the village and the cultural inertia of the elderly with the aging of the farmers. Thus it is once again shown that human beings transmit and alter culture according to their overall situations and conditions.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.121-150
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• 2004

As genre of Buddhist paintings that express generally mountains and waters, there are Eight Scenes from Life of the Buddha(八相圖), Eternal Life Painting(甘露圖), Avalokitesvara Painting(觀音菩薩圖) includes Sixteen Lohans painting(十六羅漢圖), and Hermit Painting(獨聖圖), or Mountain God Painting(山神圖) which is especially appeared in late Chosun Period. These Buddhist paintings had various backgrounds including mountains and waters, the tradition of Water Ink Painting still remains after 18th century, however the trends got complicated to express various landscapes including splendid color, waters and mountains, and it appeared to have historical trend with introduction of factors of Minhwa(民畵) so called in 19th century. Sixteen Lohans painting painted from late 19th to early 20th century, still contains the traditional factors in terms of describing background among above trends, however the main factors of expressing the background are different from other Buddhist painting which reflects historical art trends in colors and its materials by drawing various background distinctively. That is, Sixteen Lohans painting is distinct at describing the background of blue & green colored mountains and waters that is appeared in trend of Minhwa(民畵) and the royal which were popular at that time It also shows broad acceptance with introduction of new background expressions such as Sipjangsang(十長生, Picture of 10 different things of Sun, Mountain, Water, Stone, Cloud, Pine, Plant of eternal youth, tortoise, Crane, and deer to hope the eternal life) Unryoung(雲龍, Dragon Cloud), Mangho(猛虎, Wild Tiger), Gweseck(怪石, Oddly shaped stone), Hwajo(花鳥, Flowers and Birds), Chaekgoeri(冊巨里, The books and bookshaves). In terms of its materials, positive representations of eternal life, wealth and luck were mainly appeared, this is closely related with Self-Search of Buddhist which was the trend at that time that Buddhist turned into the popularized religion in Chosun Period, especially the cooperation of popular belief with Taoism. This is appeared on various Taoists that is expressed in Buddhist paintings of Sixteen Lohans painting at that time. It would provide some clauses to infer the painted years of existing Minhwa at the fixed type of folk story paintings appeared on Sixteen Lohans painting painted mainly from late 19th to early 20th Century. There is also a possibility of the active participation of Buddhist painters(佛畵僧) as painters of Minhwa by request and demands from common people. Inquiry into factors of folk story paintings among Buddhist paintings started from similarity of the materials and shapes, however it doesn't seem to have dramatically expressed comic or exceptional techniques. But, the fact that there are similar types of decorative pictures in the Royal Court rather seemed to be possible for Buddhist paintings to have functions as religion.

• The Bulletin of The Korean Astronomical Society
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• v.43 no.2
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• pp.30.1-30.1
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• 2018

일제 강점기를 지난 후 광복을 맞았지만, 전란의 폐허 속에 개설된 대학의 천문학과의 관측 시설들은 전문한 상태였다. 필자가 학부 재학 중이던 6-70년대까지도 시 시공(時空)의 흐름은 필요한 것을 직접 만들어 사용할 수밖에 없는 시대로 몰아가고 있었다. 당시를 회고 하며 지금까지 걸어 온 "천문기기 제작 연구의 삶"을 회고하고자 한다. 대학 재학 시절 교수님의 도움으로 막스토브 망원경을 제작하고, 40cm 카세그레인 망원경 등 광학계의 원리와 특성연구를 통해 부품 조립을 수행할 수 있었다. 태양 흑점관측을 위한 10cm 굴절 망원경의 투영시설을 고안하여 6개월 동안 관측하였지만. 석사 논문을 위해 광전측광 관측시스템을 제작하여 식쌍성 관측을 수행하였다. 그 결과 한국의 시설로 UBV 광도곡선 완성하여 1975년 가을 천문학회에서 발표하였다. 1976년 2월 국립천문대 천문계산연구실에 발령 받고 역서편찬 업무를 담당하면서 소백산 60cm 망원경 최종 설치를 끝내고, 천문대(현 역삼동 과총회관 빌딩) 옥상에 2m 규모의 목재 돔을 설계 제작하고 일반인들을 위한 대중천문 활동을 시작하였다. 재직 중에 항상 한국의 열악한 천문시설의 상황을 실감하고 20대를 마감하면서 퇴직하여 "한국천문기기 연구소"라는 명칭으로 천체 돔을 설계하고, 돔 제작기계를 개발하였다. 망원경만 보관 중인 국내 4개 대학에 돔을 납품 한 후 연세대학교 천문대의 직경 6m 스텐레스 돔을 제작하였다. 아울러 연세대 천문대 60cm망원경을 설치하면서 이 곳에 입사하여 관측 장비개발 연구와 관측에 전념하게 되었다. 재직 기간 중 대학의 배려로 카나다 국립천문대(DAO) 방문연구원으로 1.8m 망원경으로 식쌍성들의 분광관측을 수행하여 시선속도곡선을 완성하였고, 체류 중에 스텝들과 국내에서 사용할 60cm용 첨단 분광기를 설계하였으나 대학에 재원이 없어 제작을 못한 아쉬움이 남는다. 1989년 2월 충북대학교 천문우주학과에 부임하면서 열악한 상황이지만 교육과 연구 장비로 20cm와 35cm 소형 망원경의 디지털 광전측광시스템으로 간이 천문대를 설치하여 운영하였다. 학과 설립 10 주년(1998년)을 맞아 40cm 망원경과 6m 돔을 설치하여 교내천문대가 완공되었다. 2000년이 되면서 대중 천문활동 을 위해 이동 천문대를 제작하여 4륜 자동차에 견인하여 여러 지역을 찾아 관측과 강연 활동 등 학과의 대중천문 활동의 특성을 살리는 계기를 만들게 되었다. 학과 설립 20주년(2008년)을 맞으면서 충북 진천에 16개 자동분할 개폐식 스릿의 9m 돔 안에 1m 망원경을 원격관측 시설을 완비하여 대학 본부의 기관으로 충북대학교천문대를 개관하고 관측시설을 완비하였다. 우리의 전통적인 세종시대 천문시설은 당대 최대의 시설이지만 당시 유물들이 모두 소실되어 현존하는 것이 하나도 없음은 실로 아쉬움이 큰 것이었다. 누군가는 그 구조, 형태, 원리, 기능, 사용방법 등을 밝히고 복원을 시도해야 할 시급함이 있었다. 문헌을 통해 1991년부터 학부졸업 논문으로 "고천문 의기(儀器) 복원연구" 분야의 발표를 시작하였다. 그 결과를 통해 세종탄신일에 영릉에서 숭모제 행사 후 그 곳에서 수년간 세종시대 고천문의기 한가지씩 작동모델을 복원하여 제막식을 거행하였다, 유물복원 회사 (주)옛기술과 문화 와 함께 팀을 이루어 매년 제작할 종목을 준비하게 되었다. 간의(簡儀)를 복원한 후에는 일성정시의, 소간의, 앙부일구, 정남일구, 석각천문도, 혼천의, 혼상, 각종 해시계 등 매년 지속적으로 복원되어 큰 규모의 야외 전시장이 완성되었다. 작동모델 설계연구팀의 자문과 제작팀과의 팀웍으로 이룬 성과인 것이다. 한번 시작품이 발표된 모델들은 국내 과학관과 박물관, 천문관에서 후속 모델을 설치하였다. 한국천문연구원과 부산 동래읍성 내에 장영실 과학 동산은 간의와 혼상을 비롯한 각종 해시계들을 설치한 큰 규모의 야외 전시장이다. 조선의 명망 높은 유학자들이 인격적인 하늘을 살펴보았던 혼천의와 일만원권에 그려 있는 국보 230호 자명종 혼천시계(일만원권의 그림)의 작동 모델을 제작하였다. 이와 같은 연구 결과들은 석사과정 박사과정을 통하여 더 심층적인 연구들이 발표되었고, 각종 조선(한국)의 천문의기(天文儀器) 연구 자료들은 연구팀들을 통해 중국과 일본 등 해외에서도 발표되었다. 지금까지 복원된 유물들이 완성되기까지는 참여한 많은 연구원들과 제작팀들이 합심하여 각자의 역할을 수행하여 최종 작동모델들이 하나 둘 완성되는 것이었다. 이것은 참으로 보람된 일이었고, 은퇴 후 지금은 재능기부자로서 즐거운 삶을 이어 갈수 있게 되었다.

• Korean Journal of Heritage: History & Science
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• v.54 no.2
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• pp.38-55
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• 2021

Cherwon Castle is located in Pungcheonwon, Cherwon, in the center of the Korean Peninsula. Currently, it is split across the Demilitarized Zone (DMZ) between the two Koreas. It attracts attention as a symbol of inter-Korean reconciliation and as cultural heritage that serves as data in making important policy decisions on the DMZ. Despite its importance, however, there has not been sufficient investigation and research done on Cherwon Castle. This is due to the difficulty involved in investigation and research and is caused by the site's inaccessibility. As a solution, the current investigative methods in satellite and aerial archeology can be applied to interpret and analyze the structure of Cherwon Castle and the features of its inner space zoning. Cherwon Castle was built on the five flat hills that begin in the northern mountainous hills and stretch to the southwest. The inner and outer walls were built mainly on the hilly ridges, and the palace wall was built surrounding a flat site that was created on the middle hill. For each wall, the sites of the old gates, which were erected in various directions , have been identified. They seem to have been built to fit the direction of buildings in the castle and the features of the terrain. The castle was built in a diamond shape. The old sites of the palace and related buildings and landforms related to water drainage were identified. It was verified that the roads and the gates were built to run from east to west in the palace. In the spaces of the palace and the inner castle, flat sites were created to fit different landforms, and building sites were arranged there. Moreover, the contour of a reservoir that is believed to be the old site of a pond has been found; it lies on the vertical extension of the center line that connects the palace and the inner castle. Between the inner castle and the outer castle, few vestiges of old buildings were found, although many flat sites were discovered. Structurally, Cherwon Castle is rotated about nine degrees to the northeast, forming a planar rectangle. The planar structure derives from the castle design that mimics the hilly landform, and the bending of the southwestern wall also attests to the intention of the architects to avoid the wetland. For now, it is impossible to clearly describe the functions and characters of the building sites inside the castle. However, it is believed that the inner castle was marked out for space for the palace and government offices, while the space between the outer and inner castle was reserved as the living space for ordinary people. The presence of the hilly landform diminishes the possibility that a bangri (grid) zoning system existed. For some of the landforms, orderly zoning cannot be ruled out, as flat areas are commonly seen. As surveys have yet to be conducted on the different castles, the time when the walls were built and how they were constructed cannot be known. Still, the claim to that the castle construction and the structuring of inner spaces were inspired by the surrounding landforms is quite compelling.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.4
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• pp.38-49
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• 2021

The maintenance project of the Jeonglimsa temple site started with the objective of restoring the original structure of the temple, however, it was gradually transitioned to a landscaping maintenance project over time that constructs a landscape of the temple area. With paying attention to these facts, this study summarized the characteristics of cultural heritage landscaping of the Jeonglimsa temple site as follows. First, Cultural heritage landscaping is a landscaping act that creates, maintains, and manages landscapes within the spatial scope of the cultural heritage designated under the Cultural Heritage Protection Act and the cultural heritage protection area established around it. It is a work that includes protection and maintenance of the excavated remains, spaces by each function and plans for moving lines, Installation of structures to protect cultural properties, adoption of the facilities and structures for convenience of visitors, and construction of vegetation landscape. Second, the cultural heritage landscaping of the Jeonglimsa temple site has been developed in 5 periods, and these include 'the period of historical site investigation' that the temple name was identified through the designation of cultural assets and excavation investigation by the Japanese rule, 'the construction period of Baekje Tower Park' after the liberation from the Japanese rule, 'the period of Baekje Cultural Area Development Project' designated as a historical site, 'the period of the Comprehensive Development Project for a Specific Area of Baekje Culture',which was proceeded with the establishment of the park and museum instead of restoring the temple building due to the difficulty in gathering the pieces of historical evidence, and 'the period of the Jeonglimsa temple site restoring project', which was designated as a World Heritage Site while restoring the buildings deployment in the Buddhist temple at the time of foundation era of Baekje Dynasty. Third, this study verified the landscape changes of the Jeonglimsa temple site that have been transitioned, for instance, the creation of a commemorative park linked to the outer garden of Buyeo Shrine, the implementation of urban planning of the Japanese colonial era, the creation of a protective environment for the excavated historical structures and temple area, the restoration of building deployment in the Buddhist temple, and the sincerity restoration and utilization of cultural assets. Fourth, the landscape of Jeongnimsa temple site is determined by the subject and scope of cultural property designation, land use, movement lines and pavement, repairing methods of remains, structures, facilities, and vegetation. The characteristics of the cultural heritage landscape of Jeongnimsa Temple were derived, such as creating a procedural landscape considering the expansion of the cultural heritage designation scope, securing authenticity by maintaining relics in consideration of reversibility, creating a vegetative landscape suitable for historical and cultural landscapes, and enhancing the value of cultural heritage enjoyment by providing an open space.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.100-121
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• 2023

This paper examines the interior settings of a chamber and of a temporary place of enshrinement at Yeonghuijeon (永禧殿, Hall of Eternal Happiness), the representative official portrait hall in which portraits of early and late Joseon kings were enshrined. Also, it discusses the features of the Five Peak screens used therein. The physical environment of a chamber at Yeonghuijeon mainly consisted of a four-panel folding screen with a painting of Five Peaks and a large wooden platform, which was adorned with dragon and lion patterns and attached to lotus-leaf column balustrades. The Five Peak screen was installed on a large platform in the shape of ⊓, spreading across the second and third panels on the back and folding out on the first and fourth panels on the right and left sides. When a portrait was enshrined in a temporary place, a simpler and smaller platform with railings was used. A four-panel folding screen of the Five Peak painting was installed in the same way as in a chamber, but was unfolded around a smaller platform behind it. A royal portrait was displayed in each chamber, whereas a case in which a portrait was rolled up was put on the smaller platform in a temporary place. The Five Peak screens for a chamber and a temporary place were all large four-panel folding screens with two wide panels in the middle and two narrow panels on each side, and only strips of silk were mounted on the four edges of the screens without additional wide lower-side mountings. While screens for the chamber used patterned silk for mounting and white paper for backing on screen frames, screens for the temporary place used plain silk and recycled failed test papers for mounting and backing, respectively. By examining records in the literature on the Five Peak screens for Yeonghuijeon, this paper highlights two Five Peak screens, both of which lost their provenance from the hall. The structures of the two screens reflected the way they were to be installed at the hall. Furthermore, this paper assumes that a Five Peak screen, which had been unfolded on the throne in the main hall of Changdeokgung Palace after the 1960s, was produced in 1858 for the purpose of temporarily enshrining King Sunjo's portrait due to the fact that failed test papers of the 1840s were laid taut over the frame.