• Journal of Korean Home Economics Education Association
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• v.15 no.4
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• pp.115-132
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• 2003

The purpose of this study is aimed at giving proof that helps the elementary practical arts education system accomplish as the effects are turned out experimentally. Two classes of the sixth grade of J elementary school in Dae-gu have been selected in order to be experimented. One was chosen as an experimental group, the other was done as a comparative group. The creative-problem-solving learning-model was applied to the experimental group, and the traditional way of teaching was applied to the comparative group. For four classes of the sixth grades, ‘chapter 8: Making with recycled materials’ was proceeded as the content. Then. tests about the way of environmental awareness and creativity were carried out twice. After that, the results of pre and after-test in the comparative and experiment groups were compared using the t-test method. Following the analysis of the data collected in this study. the following major observations were obtained: First, children who were educated the creative problem-solving in a practical arts education achieved higher scores than before. Therefore, it turns out that the CPS method is an effective way to improve the environmental awareness in children. It showed that it included lots of daily habits connected with daily life and it made the intention to carry out the environment-preservation stronger and children´s attitude towards the environment improved. Moreover, making with recycled materials was used to solve an environmental problem, affecting in a positive way in our life. It also made the positive recognition about the environment. Second. the application of the creative problem-solving class of the practical arts education can make positive results to children. It helped children to have more interest in the environment around them. Children´s fluency, flexibility and originality in their ideas were improved as much as possible while they were solving problems. Consequently, the application of the creative problem-solving class model of elementary practical arts environmental education lets children expand environment consciousness and creativity.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.87-96
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• 2012

This study aimed at empirically identifying how the cultural phenomena of localisation and attachment are implemented through Mohyeonjeong and Supodae at Gajo-myeon, Geochang-gun, Gyeongnam. 'Daehakdong', the name of the place where the Mohyeon-jeong and Supodae is located, has a meaning of the place where Geong-Pil Kim(金宏弼) the Hanhwondang(寒暄堂), one of the 5 eastern sages, and Yeo-Chang Jeong(鄭汝昌) the Ildu tought Neo-Confucianism. In addition, in case of Mt. Odo(1,134m) embracing the garden, the meaning of Odo is the five virtues in Confucianism, so we can see that Confucianism was strong in that area. The meaning of 'Mohyeon(慕賢)', "missing and thinking of sages", reflects the emotion of attachment to the place where people pay a tribute to the memory of Seon-Saeng Yang the Hwondu, one of the 5 eastern sages and the creator of Neo-Confucianism in Kyeongnam, and Suk-Ryang Choi(崔淑梁) the ancestors Pyeongchon. In addition, Odojae(吾道齋), Kijeok monument to pay a tribute to the memory of Pyeongchon, the persimmon tree symbolizing Hanhwondang, and Jidongam(志同巖) standing in front of Mohyeon pavillion represent the united wills of the above 3 people to show their Dohak(道學) spirit by practicing it, and also a reiterated expression of attachment to the place. 'Hwonduyangseonsaeng janggujiso' and 'Pyeongchonchoigong ganghakjiso(坪村崔公講學地所)' engraved on the rock of Myeongso Supodae where they gave a lecture of Neo-Confucianism to local Confucianists for many years and enjoyed nature make us to identify the intrinsic meaning of the location that was inherited in the memory of people. Along with this, most of the content of poetry, restoration records, and Sangryang articles are filled with the content reminding of the historical meaning and origin of Mohyeon-jeong and Supodae, so we can see from this that the place had the spatial meaning of Jangsujiso(藏修之所), 'the place of lecturing and communicating' and respecting ancient sages. This spatial tradition is the result of positive attachment to the place, and Mohyeon-jeong and Supodae is the place where the attachment to the place was made spontaneously througth the localisation. To sum it up, Mohyeon-jeong and Supodae was the place of attachment where one paid a tribute to the memory of ancient sages, and Mohyeonjeong and Supodae rocks were the representative examples of the localisation to show the meaning of the place by implication. Studying the process of attachment and localisation of the place does not only enable us to infer the genuine form of the traditional memorial space and park, but also to reproduce the place with the modern concept.