• 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.

• The Korean Journal of Archival Studies
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• no.18
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• pp.221-254
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• 2008

Community Archpe is . Community Archpe is as close as a kind of a complex of culture space or community center which puts individuals and small community together with culture soil in a central position. For example Community Archpe can include community library, community archive, community historical center, community recovery center, community commencement of an enterprise center, etc. We need small library, archive and historian rather than big scale institution and professional system to take care of culture soil which belongs to an individual and community. Community Archpe is located in coordinates of two intention points. First intention is, a 'Heterogenous Smithy'. Heterogeneity deals with Community Archpe's life. Second intention is, a 'Feminine Smithy'. Community Archpe can be a recovery community when we are in the recovery context, which understand and support a person through archives and history. Then, what can Community Archpe do? First, it can be a new movement of the community. Second, it can also be a centripetal point of classic life. Community Archpe surly locates in the central of Community. Therefore, it will be a cultural literary soil and be a smithy of community history and culture. Thus Community Archpe will change a lot of things on people's life. Community Archpe will be a small happiness to ordinary people, even though it is not a state organ realizing large values.

• Journal of the Korean association of regional geographers
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• v.22 no.4
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• pp.826-842
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• 2016

Depuis l'exposition mondiale 2012, la ville de Yeosu transforme remarquablement comme la ville touristique maraine $o{\grave{u}}$ on visit beaucoup, par la haute $d^{\prime}am{\acute{e}}nagement$ l'infrastructure pour son $d{\acute{e}}veloppement$. Pour cela, Yeosu, elle a besoin de programmes touristiques divers et de la $caract{\acute{e}}ristique$ $diff{\acute{e}}renci{\acute{e}}e$ de la $r{\acute{e}}gion$. On peut visiter des vestiages de la $r{\acute{e}}volte$ $arm{\acute{e}}e$ des villes de Yeosu et de Suncheon comme tourisme histoirique qui contient l'invasion japonaise en 1592, la $r{\acute{e}}volution$ paysan en 1894, $l^{\prime}activit{\acute{e}}$ de $r{\acute{e}}sistance$ contre Empire du Japon et la $r{\acute{e}}volte$ $arm{\acute{e}}e$ des villes de Yeosu et de Suncheon. Cette ${\acute{e}}tude$ a pour but de $d{\acute{e}}velopper$ le dark tourisme de Yeosu $apr{\grave{e}}s$ examiner son $applicabilit{\acute{e}}$ sur les vestiges. Pour cela, nous avons ${\acute{e}}valu{\acute{e}}s$ la $caract{\acute{e}}ristique$ de lieu des vestiges $fond{\acute{e}}s$ sur les conditions de vestiges et de tourisme de Yeosu. Nous avons aussi $essay{\acute{e}}s$ d'appliquer le dark tourisme, qui a les fonctions $d^{\prime}{\acute{e}}ducation$ et de symbole pour la $r{\acute{e}}gion$ $li{\acute{e}}e$ $\grave{a}$ l'histoire contemporaine, $\grave{a}$ des vestiges de la $r{\acute{e}}volte$ $arm{\acute{e}}e$ par la nouvel route touristique. Par ailleurs, nous avons besoin $d^{\prime}{\acute{e}}riger$ le Parc du $M{\acute{e}}morial$ de la Paix et le musee histoirique et de faire une loi $sp{\acute{e}}ciale$ pour la $r{\acute{e}}volte$ $arm{\acute{e}}e$ des villes de Yeosu et de Suncheon et de former le $comit{\acute{e}}$ consultatif touristique pour $d{\acute{e}}velopper$ le dark tourisme de Yeosu.

• The Korean Journal of Archival Studies
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• no.74
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• pp.45-78
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• 2022

South Africa implemented apartheid from 1948 to 1994. The main content of this policy was to classify races such as whites, Indians, mixed-race people, and blacks, and to limit all social activities, including residence, personal property ownership, and economic activities, depending on the class. All races except white people were discriminated against and suppressed for having different skin colors. South African citizens resisted the government's indiscriminate violence, and public opinion criticizing them expanded beyond the local community to various parts of the world. One of the things that made this possible was photographs detailing the scene of the violence. Foreign journalists who captured popular oppression as well as photographers from South Africa were immersed in recording the lives of those who were marginalized and suffered on an individual level. If they had not been willing to inform the reality and did not actually record it as a photo, many people would not have known the horrors of the situation caused by racial discrimination. Therefore, this paper focuses on Rise and Fall of Apartheid: Photography and the Bureau of Everyday Life, which captures various aspects of apartheid and displays related records, and examines the aspects of racism committed in South Africa described in the photo. The exhibition covers the period from 1948 when apartheid began until 1995, when Nelson Mandela was elected president and the Truth and Reconciliation Commission was launched to correct the wrong view of history. Many of the photos on display were taken by Peter Magubane, Ian Berry, David Goldblatt, and Santu Mofoken, a collection of museums, art galleries and media, including various archives. The photographs on display are primarily the work of photographers. It is both a photographic work and a media that proves South Africa's past since the 1960s, but it has been mainly dealt with in the field of photography and art history rather than from a historical or archival point of view. However, the photos have characteristics as records, and the contextual information contained in them is characterized by being able to look back on history from various perspectives. Therefore, it is very important to expand in the previously studied area to examine the time from various perspectives and interpret it anew. The photographs presented in the exhibition prove and describe events and people that are not included in South Africa's official records. This is significant in that it incorporates socially marginalized people and events into historical gaps through ordinary people's memories and personal records, and is reproduced in various media to strengthen and spread the context of record production.

• Journal of the Korea Furniture Society
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• v.21 no.6
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• pp.486-498
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• 2010

The purpose of this study was to analyze the species of 82 furniture in the late Choseon Dynasty (mainly, 19th century), which are housed in the Seoul Museum of History. Total of 22 species were found. The species shared 43% as hard pine(Diploxylon), 9% as Zelkova serrata Makino, 7% as Paulownia spp., 7% as Tilia spp., 6% as soft pine(Haploxylon), 5% as Ginkgo biloba Linn., 4% as Cedrela sinensis A. Juss., 3% as Diospyros spp., 3% as Abies spp., 2% as Alnus spp., 2% as Picea spp., 1% as bamboo, 1% as Populus spp., 1% as Betula spp., 1% as Juglans spp. The other minor ones were Torreya nucifera Sieb. et Zucc., Pyrus spp., Castanea spp., Ulmus spp. and Kalopanax oictuse (Thunb.) Nakai. Thirty seven furniture (45% in total) was made of single species, 19 (23%) of two species, 16 (20%) of three species and 10(12%) of 4 to 6 species. For frames and panels, hard and strong woods, such as hard pines, Zelkova and Cedrela, were used. For drawer, however, light woods having low shrinkage, such as Paulownia and Tilia, were used. The origin of woods could be specified by the habitats of the species identified. Both Hwanghaedo- and Parkcheon- Chests used basswood (Tilia), which grow in the cold regions, indicating the origin of woods as North Korea.

• Journal of Conservation Science
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• v.33 no.6
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• pp.443-456
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• 2017

The Geumran-gasa (Kasaya) and Jangsam of the monk Samyeong are historical relics and were designated as object No.29, a Buddhist costume of the Joseon Dynasty, by the National Folklore Cultural Heritage, in 1973. In 1984, after being treated for the purposes of washing and preserving the shape of the garments, the object was kept in the Temple Museum of Pyochungsa, as their holding institution. However, regular inspection conducted by the Cultural Heritage Administration in 2013 determined the need for a re-treatment. The Geumran-gasa had been originally made with 25 strips, but it had been separated into two parts and many pieces were lost. A part of the collar in the Jangsam was lost as well. Therefore, both relics needed to be restored. The re-treatment process involved pre-investigation, washing, reinforcement fabric dyeing, restoration, and fumigation. In particular, we focused on reinforcing the damaged parts and restoring the missing parts by applying advanced materials and methods in order to restore the original form as much as possible. This conservation is the result of the re-treatment of the cultural properties by replacing the old material used in past treatments and applying advanced methods under the basic principle of reversibility in conservation treatment.

• Journal of Conservation Science
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• v.35 no.6
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• pp.588-599
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• 2019

Conservation measures for excavated and surveyed buried cultural heritages are decided by the administrator of the Cultural Heritage Administration according to their scientific and historic values. However, management, preservation, and use after relocation and restoration remain unsystematic. An issue regarding preservation plan and use has arisen due to the damage of preserved heritages and protective facilities. Thus, this study aims to suggest a plan for preservation and use by investigating the present conditions of the preserved heritages in the Chungbuk area. Results showed that there are 43 preserved heritages in Chungbuk, most of which remain unmanaged systematically irrespective of the managing body. Remainder and protective facilities have been damaged due to wrong preservation treatments and selection of materials, and a problem also rises in terms of utilization, such as exhibition, education, and experience of preserved heritages. To improve such problems, a medium and long-term plan shall be established for the improvement of legal and institutional instruments, securing of budget, increase in professional manpower, development of standardization and inspection manuals, continuous monitoring, preventive preservation, research on relocation methods and materials, listing, and the creation of specialized museum and complex theme park. If a preservation plan suited to the investigated heritages can be developed, heritages can be preserved and managed more systematically and scientifically, and be used for various purposes like education, exhibition, public relations, etc.

• Journal of the Korean Geographical Society
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• v.51 no.1
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• pp.143-166
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• 2016

This study aims to consider spiritual therapeutic landscapes thought the case of catholic sacred places in Korea. The catholic sacred places, which have been a series of persecution, are distributed in 300 all over the country and can be divided into a formational type, a selective type, and a participatory type. In the formational type, the catholic sculptures are scattered here and there; but it seems that there are limits somewhat to feel the emotional stability and the experience of caring by God. Because the formational type is deserted or is built up in unnoticeable urban areas. The religious factors, for example, museums, special pray, Station of the Cross, Rosary way, statues of the Virgin Mary, catholic sculptures, etc. in the selective type are placed in the corners of the catholic sacred places to provide the opportunity of holy experience to pilgrims. But the level and the intensity of healing depends on the matter as to how much pilgrims experience religious factors voluntarily. Lastly, the participatory type means the experience of various religious factors following scheduled programs. The experience is for the group of pilgrims, not a person; and the human relationship via the religious experience spiritualizes the network of interest towards other participants. Furthermore, the spiritualized open mind towards other people becomes the power that can arrive at the emotional stability, the relief of stress, and the in-depth and authentic healing. Ultimately, the spiritual healing through religious factors is to realize human finitude and dedicate one's own self to God; in addition, the spiritual therapeutic landscapes are the place that can carry out such a spiritual ritual without any restraint.

• Journal of Conservation Science
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• v.24
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• pp.1-11
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• 2008

The Unhyungung Water Container in the possession of the Seoul Museum of History in Korea is consisted of a calcareous marble developed laminated bedding and numerous argillaceous veinlets. This monument should need to conservation treatment because of black discoloration and seriously numerous cracks. Vertical and horizontal cracks in the monument are developed following stratification and argillaceous veinlets that are relatively low coherence between the rock materials. We have proved that the material inducing discoloration on the surface is carbon which is formed by deposited organic matters. As the result of the ultrasonic measurements, although highly surface weathering degree, the physical properties of the Unhyungung Water Container is confirmed slightly weathered state. The depths of cracks in the monument are calculated at maximum 60mm in some cracks completely penetrating into the wall and at minimum 9mm in the other crack. The cracks, developed following veinlet, are revealed that there penetrate from an outer wall to an inside wall for the monument. And most depths of cracks, developed following stratification, are calculated 20 to 30mm. This result will offer a significant data for conservation of the Unhyungung Water Container.

• Journal of Conservation Science
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• v.32 no.1
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• pp.33-42
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• 2016

Modern cultural heritage were made with various materials. But there are no certain analysis for modern cultural heritage. Analysis on rickshaw from National Museum of Korean Contemporary History were carried out using P-XRF, species identification, paint film analysis, FT-IR and microscope observation. As a result Copper and Zinc were measured in metal parts. Nickel alloys were first used in the modern era for rickshaw. Wooden parts, Oak(Quercus spp.), bamboo(Phyllostachys spp.) and Hinoki cypress(Chamaecyparis spp.) were identified. Outer films were painted by 5 layers and inner films were painted by 3 layers. More simple painting process were performed on the inner part. Cotton and wool were identified by FT-IR. Also, cowhide were identified. Authenticity conservation and restoration could be carried out with the results.