• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.4
• /
• pp.40-48
• /
• 2011

Mt. Hee-yang is located in Mungyeong-si, Gyeongsangbuk-do, South Korea. Through the analysis and interpretations of twenty-two different ancient writings which covers Mt. Hee-yang, and three times of field studies, I tried to analyze the cognition of our ancestors in those days regarding Mt. Hee-yang. Since Mt. Hee-yang goes very deep in the mountain range, Mt. Hee-yang was recognized as appropriate place for seclusion or operating Byeolseo. From the era of Silla, in terms of Fengshui, Mt. Hee-yang was also interpreted as an image of either a phoenix flying into the sky(鳳凰登天) or a valley of a phoenix and dragon(鳳巖龍谷). This cognition comes from its formations of topographical features, and continued to the era of Joseon Dynasty. The purposes of excursion were to retrace the course of predecessors, to attain one's long-cherished desire to visit, or to enjoy holidays. From the analysis of Mt. Hee-yang's visitors, the average social status of them is lowered a lot around the end of Joseon Dynasty, compared with the early period of Joseon Dynasty. Studying the visitor's route of Mt. Hee-yang, I could see the places that are highly-recognized were the top of Mt. Hee-yang, Seonyudong(仙遊洞), Bakundae(白雲臺), Yayuam(夜遊岩). Mt. Hee-yang was recognized as Sun-kyung(仙境) where Sin-seon(a taoist hermit with miraculous powers; the sage of old) lives, and mostly it was main destination of visit while Bakundae(白雲臺) was perceived diversely on each visitor because of its strange scenery.

• The Journal of the Korea Contents Association
• /
• v.20 no.12
• /
• pp.82-94
• /
• 2020

Images play an important role in the symbolic system as they are connected with imagination through the association of language. Through history, we know that Korean people have been a people of strong spiritual unity and unity for thousands of years. I tried to study how the Korean people's unified mental symbol system was utilized and accomplished through mythological images. Our people are recognized as a people of white clothes because they are connected with white clothes, and modifiers such as the country of the east where the sun does not go down are connected with the sun. The Korean people have been handed down according to the times, such as the son of the sky, the Hongik man, the birch tree and the Gyerim of Silla, as a symbol of the myth of Gojoseon, and do not know when it became a country that loved the sun and whether brightness became a symbol. In relation to the spiritual symbolic system of our nation, the mythical image of Jeju musindo embedded in the shamanist ideology was reinterpreted through the meaning of Roland Bart to provide a basis for the study of the spiritual symbolic system of our nation.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.40 no.3
• /
• pp.10-19
• /
• 2022

In this study, historical and cultural landscapes were reviewed focusing on Mangjinsan Mountain in Jinju, Gyeongsangnam-do, and the scenic value was examined through this. First, Mangjinsan Mountain was noted in history, as Ansan(案山, a mountain on the opposite side of a housing/grave site) in Jinju, where Bongsu(烽燧, the beacon fire station) is located. Information on Mangjinsan Mountain was gradually doubled due to its status, and the beacon fire station of Mangjinsan Mountain was in charge of defending the Jinju area. Mangjinsan Mountain was described as a symbolic landscape of Jinju. Regarding the etymology of Mangjinsan Mountain, Sung Yeo-Sin(成汝信) analyzed the geography of Jinju and suggested that it was a place name originating from the phoenix. However, looking at various records, it is confirmed that the name of Mangjinsan Mountain is maintained uniformly, but the inscription is not unified. Second, Mangjinsan Mountain became one of the major stage for the Japanese Invasion of Korea in 1592, and in 1597. It is confirmed to be a place which has joys and sorrows, for that it provided an opportunity to win the Siege of Jinju in 1592, but many casualties occurred in 1597. On the other hand, in the area of Mangjinsan Mountain Byeolseo(別墅), temples, and administrative facilities were located to establish cultural history of the time, and in the 19th century, Manggyeongdae Pavilion was built due to the scenic value of viewing Jinju Castle. These are examples of testimony how Mangjinsan Mountain has an important meaning in Jinju's history and culture. Third, in the late Joseon Dynasty, a poem reciting Mangjinsan Mountain appears, which shows that the Mountain has established itself as a scenic site in Jinju. The description of Mangjinsan Mountain is confirmed in the literature that lists the scenic sites of Jinju. On the other hand, writers who lived in Jinju paid attention to the beacon fire station, singing about the peaceful world without war and looking back the history. In the 19th century, Jeonbyeolyeon(a farewell party) was held, which seems to be the result of the beauty of viewing Jinju and overviewing the area. Through the facts, the symbolism and scenic value of Mangjinsan Mountain in Jinju were confirmed.

• Journal of Korea Water Resources Association
• /
• v.54 no.11
• /
• pp.903-913
• /
• 2021

In the flood season, the measurement of the river discharge has many restrictions due to reasons such as budget, manpower, safety, convenience in measurement and so on. In particular, when heavy rain events occur due to typhoons, etc., it is difficult to measure the amount of flood due to the above problems. In order to improve this problem, in this study, a method was developed that can measure the river discharge in a flood season simply and safely in a short time with minimal manpower by combining the functions of a drone and a surface velocity doppler radar. To overcome the mechanical limitations of drones caused by weather issues such as wind and rainfall derived from the measurement of the river discharge using the conventional drone, we developed a drone with P56 grade dustproof and waterproof performance, stable flight capability at a wind speed of up to 36 km/h, and a payload weight of up to 10 kg. Further, to eliminate vibration which is the most important constraint factor in the measurement with a surface velocity doppler radar, a damper plate was developed as a device that combines a drone and a surface velocity Doppler radar. The velocity meter DSVM (Dron and Surface Veloctity Meter using doppler radar) that combines the flight equipment with the velocity meter was produced. The error of ±3.5% occurred as a result of measuring the river discharge using DSVM at the point of Geumsan-gun (Hwangpunggyo) located at Bonghwang stream (the first tributary stream of the Geum River). In addition, when calculating the mean velocity from the measured surface velocity, the measurement was performed using ADCP simultaneously to improve accuracy, and the mean velocity conversion factor (0.92) was calculated by comparing the mean velocity. In this study, the discharge measured by combining a drone and a surface velocity meter was compared with the discharge measured using ADCP and floats, so that the application and utility of DSVM was confirmed.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.4
• /
• pp.14-26
• /
• 2011

Imdaejeong Wonlim is located on the verge of Sangsa Village in Sapyeong-ri, Daepyeong-myeon, Hwasun-gun Gyeongsangnam-do toward Northwest. It was planned by Sa-ae, Minjuhyeon in 1862 on the basis of Gobanwon built by Nam Eongi in 16th century against the backdrop of Mt. Bongjeong and facing Sapyeong Stream. As water flows from west to east in the shape of crane, this area is a propitious site standing for prosperity and happiness. This area shows a distinct feature of Wonlim surrounding the Imdaejeong with multi layers as consisting of 5 districts - front yard where landmark stone with engraved letters of 'Janggujiso of Master Sa-ea' and junipers are harmoniously arranged, internal garden of upper pavilion ranging from a pavilion to square pond with a little island in the middle, Sugyeongwon of under pavilionu consisting of 2 ponds with a painting of three taoist hermits, forest of Mt. Bonggeong and external garden including Sapyeong Stream and farmland. According to documentation and the results of on-site investigation, it is certainly proved that Imdaejeong Wonlim was motivated by Byeoseo Wonlim which realized the idea of 'going back to hometown after resignation' following the motives of Janggujiso, a hideout aimed to accomplish the ideology, 'training mind and fostering innate nature,' on the peaceful site surrounded by water and mountain, as well as motives of Sesimcheo(洗心處) to be unified with morality of Mother Nature, etc. In addition, it implies various imaginary landscapes such as Pihangji, Eupcheongdang, square pond with an island and painting of three Taoist hermits based on a notion that 'the further scent flies away, the fresher it becomes,' which is originated from Aelyeonseol(愛蓮說). In terms of technique of natural landscape treatment, divers techniques are found in Imdaejeong Wonlim such as distant view of Mt. Bongjeong, pulling view with an intention of transparent beauty of moonlight, circle view of natural and cultural sceneries on every side, borrowed scenary of pastoral rural life adopted as an opposite view, looked view of Sulyundaero, over looked view of pond, static view in pavilion and paths, close view of water space such as stream and pond, mushroom-and-umbrella like view of Imdaejeong, vista of pond surrounded by willows, imaginary view of engraved letters meaning 'widen knowledge by studying objectives' and selected view to comprise sunrise and sunset at the same time. In the beginning of construction, various plants seemed to be planted, albeit different from now, such as Ginkgo biloba, Phyllostachys spp., Salix spp., Pinus densiflora, Abies holophylla, Morus bombycis, Juglans mandschurica, Paulownia coreana, Prunus mume, Nelumbo nucifera, etc. Generally, it reflected dignity of Confucianism or beared aspect of semantic landscape implying Taoist taste and idea of Phoenix wishing a prosperity in the future. Furthermore, a diversity of planting methods were pursued for such as liner planting for the periphery of pond, bosquet planting and circle planting adopted around the pavilion, spot planting using green trees, solitary planting of monumentally planted Paulownia coreana and opposite planting presenting the Abies holophylla into yin and yang.

• Journal of the Korean earth science society
• /
• v.33 no.2
• /
• pp.126-138
• /
• 2012

Ultrasonic method is widely used for the evaluation of weathering index and of degree of deterioration because it is easily applicable $in$ $situ$. The basic idea of the method is that the ultrasonic velocity decreases as a rock is being weathered. Thus, the difference of ultrasonic velocities between fresh rock and weathered rock indicates the degree of weathering. In this method, the ultrasonic velocity of fresh rock is assumed to be 5,000 m/s. However, this assumption can cause significant errors in estimating weathering index, especially in case that those rocks of the same type have a wide range of ultrasonic velocities such as in Korea. Therefore, we obtained twenty rock specimens and sixty core samples commonly used for stone cultural heritages in Korea, and measured ultrasonic velocities. From the results, we found that the ultrasonic velocities of the same rock type, granite samples range from 3,118 to 5,380 m/s, and that the estimated weathering index can be highly biased if we use the fixed value of 5,000 m/s. We created a database (DB) by combining the measurement data and reported it. We also measured ultrasonic velocities by direct and indirect methods to quantify the calibration coefficient for each sampling site. We found that the calibration coefficients vary widely from site to site (1.31-1.76). Other factors, such as operator bias and temperature did not show any significant effect on errors in ultrasonic velocity measurements. Lastly, we applied our ultrasonic velocity DB and calibration coefficients to a stone cultural heritage, Bonghwang-ri Buddha statue. Our estimation of the weathering index was 0.3, 0.1 smaller than that by conventional method. The degree of deterioration was also different, "moderately weathered", while conventional method gave "highly weathered". Since other independent studies reported that the degree of deterioration of the Buddha statue was "moderately weathered", our estimation seems to be more accurate. Thus our method can help accurately evaluate the weathering index and the conservation planning for a stone cultural heritage.