• Journal of the Korean Institute of Landscape Architecture
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• v.44 no.4
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• pp.1-13
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• 2016

To detail a picture of the economic value of Miscanthus landscape conservation in terms of cultural services aspects of Ecosystem Services, Sunghaksan(Mt.), Hwawangsan(Mt.) and Jaeyaksan(Mt.), which are known for their Miscanthus colonies, were chosen as survey sites. After examining the willingness to pay for the value of Miscanthus landscape conservation by targeting of visitors each study area, the economic value of Miscanthus landscape conservation per capita aspects was evaluated using Contingent Valuation Methods(CVM) from the collected willingness to pay for economic value of Miscanthus scenery by site. After using the target Chi-square test to analyze the differences among each site, the correlation between specific variables was investigated. Willingness to pay for the Miscanthus landscape conservation was found to increase as the respondents' income became higher. The more environmental conservation efforts were being made in their daily life, the higher willingness to pay was for Miscanthus landscape conservation. Likewise in other studies, the higher the bid was, the less willingness to pay was. The per capita assessment of the Miscanthus landscape value of the logit models in the dual estimated using the factor extracted with each of the injected variable bounds was estimated for Seunghaksan (\38,277), Hwawangsan(\38,648), and Jaeyaksan(\48,891). The average of the three sites was estimated to be \38,679. Assessment of the economic value of these Miscanthus landscape sites saw high willingness to pay by visitors when compared to the current market price inflation, such as watching movies or amusement park admission, which could mean that visitors recognize the value of ecosystem services from nature in evaluating the Miscanthus landscape.

• Journal of Conservation Science
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• v.32 no.3
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• pp.345-352
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• 2016

The purpose of this study is to analyze on the textile used for book covers of "Gukgiboksiksoseon" and "Boepboksajeolboksaek", and slipcase of these books kept in the Oryundae Korean Martyrs Museum in Busan. These records are estimated to be written by Gyeongbin Kim(1831-1907), who was a royal concubine of 24th King Heonjong (reign 1834~1849) of the Joseon Dynasty. The cover textile of slipcase and two books are investigated to be silks by the FT-IR. The cover textile of slipcase is flower patterned satin with silver thread and the cover textile of two books are green and red with Su characters and bat patterned satin. The blackish part of pattern of slipcase is investigated by silver thread by FE-SEM-EDAX. Moreover, by the dye analysis, berberine, brazilin, and carthamin are detected from the cover textile of "Boepboksajeolboksaek". It is indicated that it was dyed with an amur cork-tree, a sappanwood, and a safflower. And rutin which is the main dyestuff of the sophora flower of the pagoda tree was detected from the yellow thread of the cover textile of slipcase.

• 보존과학연구
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• s.33
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• pp.109-124
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• 2012

Jangan-eup, located in Busan, South Korea,is a famous pottery-producing area in the Joseon Dynasty period. The aim of this paper was to determine the correlation of the pottery from each kiln site of Jangan-eup by analyzing the ingredients of clay as well as its production technique and firing condition. The materials that were used for the study were fragments of inlaid celadon, white porcelain, and white porcelain painted with underglazed iron excavated from six kiln sites of Jangan-eup:Sil-li, Daeryong-li, Hajangan-li, Sangjangan-li, Yongso-li, and Dumyeong-li. In each of the samples from the six kilns, cristobalite, mullite, and quats were found. The firing temperature distinguished from the crystal structure was higher in the following order: Dumyeongli>Sangjangan-li>Daeryong-li>Hajangan-li>Yongso-li>Sil-li. The samples were divided into four groups based on the ingredients of the clayfound therein: the Sil-li andDaeryong-li group, the Hajangan-li and Sangjangan-li group, the Yongso-li group, and the Dumyeong-li group. It was also found that the sample of Dumyeong-li was made using the most homogeneous clay compared with the other samples. The pottery of Jangan-eup had $40-400{\mu}m$ glaze, had bubbles in their bodies, and had $10-150{\mu}m$ sizes.

• Journal of Conservation Science
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• v.34 no.1
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• pp.39-50
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• 2018

This study replicated traditional smelting methods to produce iron blooms from sand iron. The metallurgical properties of the slag and the iron blooms were analyzed. The sand iron materials used in the smelting experiments, which were based on ancient documents, were collected from Gyeong-Ju and Pohang. Analysis by WD-XRF and XRD showed that Gyeong-Ju's sand iron contains a high-titanium, with magnetite, and Pohang's sand iron contains a low-titanium, which magnetite and ilmenite were mixed. Analysis of the slag with XRD, and the micro-structure with metal microscopes and SEM-EDS, confirmed that the major compounds in the slag of the Gyeong-Ju's sand iron were fayalite and $w\ddot{u}stite$, and those in the slag of the Pohang's sand iron were titanomagnetite and fayalite. The differences in the main constituents were confirmed according to the Ti quantity. Finally, we observed the microstructures of the iron blooms. In the case of the iron bloom produced from Gyeong-Ju's sand iron, the outside was found to be dominantly a pearlite of eutectoid steel, while the inside was a hypo-eutectoid steel where ferrite and pearlite were mixed together. While, the major component of the iron bloom produced from Pohang's sand iron was ferrite, which is almost like pure iron. However, there were many impurities inside the iron blooms. Therefore, this experiment confirmed that making ironware required a process that involved removing internal impurities, refining, and welding. It will be an important data to identify the characteristics of iron by-products and the site through traditional iron-making experiments under various conditions.

• Journal of Popular Narrative
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• v.26 no.3
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• pp.87-120
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• 2020

The study noted the characteristics of the web novel's 'Book Travel' motif, which reflects the characteristics of popular culture content, which is free to use familiar genre grammar or code. The imagination of the main character entering the work he read in the real world is a reinterpretation of the existing genre grammar of the web novel, and studying the motif is meaningful in reviewing the intertext of the genre. This motif, summarized as 'Book Travel' differs from other genres in the romance fantasy genre, which can also be used to reveal the gender characteristics of the genre. The study noted that the 'Book Travel' motif was born from an interactive interpretation of existing narratives, thus having a affinity with dimensional shift, regression, and alternative historical objects, and referring to the writing norms of Fanfiction. Through this, it was predicted that the re-combination of existing narratives and interference between genres would continue in the future. Next, the original move in the romance fantasy genre was seen as quite conservative and revealing the logic of self-improvement even though people around him became the main characters and overthrew the narrative. The characters should use their knowledge of the future of the real world to fight in a world of survival where destruction has been predicted. The appearance of an ethical and self-help subject is interesting, but on the other hand, I could look at conservatism in that romance is a way of survival and achievement of characters. The research is meaningful in that it reviewed the characteristics of the original transfer motif, which started fairly quickly in the romance fantasy genre, and reviewed its appearance background and characteristics. There was a limit to the collection of physical works and limited platform. The above limits are intended to be supplemented by further reviewing and supplementing later works.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.2-31
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• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.

• (The) Research of the performance art and culture
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• no.36
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• pp.441-471
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• 2018

East Coast Gut, Korean shamanism ritual on its east coastal area, is a Gut held in fishing villages alongside Korean east coastal area from Goseong area in Gangwon-Do to Busan area. East Coast Gut is performed in a series mainly by a successor shaman, Korean shaman, who hasn't received any spiritual power from a God, and the implications of this thesis lie in that we look over the learning aspects of Seokchool Kim shaman group among other East Coast Gut successor shaman groups after dividing it into 2 categories, successor shaman and learner shaman and based upon this, we reveal the meaning of the learning aspects of East Coast Gut. For successor shamans, home means the field of education. Since they are little, they chased Gut events performing dance in a series to accumulate onsite experiences. However, in the families of successor shamans that have passed their shaman work down from generation to generation, their descendents didn't inherit shaman work any longer, which changed the way of succession and learning of shaman work. Since 1980's, Gut has been officially acknowledged as a kind of general art embracing songs, dance and music and designated as a cultural asset of the state and each city and province, and at art universities, it was adopted as a required course for its related major, which caused new learner shamans who majored in shamanism to emerge. These learner shamans are taking systematical succession lessons on the performance skills of East Coast Byeolshin Gut at universities, East Coast Byeolshin Gut preservation community, any places where Guts are held and etc.. As changes along time, the successor shamans accepted the learner shamans to pass shaman work down and changes appeared in the notion of towners who accept the performer groups of Gut and Gut itself. Unlike the past, as Gut has been acknowledged as the origin of Korean traditional arts and as the product of compresensive learning on songs, dance and music and it was designated as a national intangible cultural asset, shaman's social status and personal pride and dignity has become very high. As shaman has become positioned as the traditional artist getting both national and international recognition unlike its past image of getting despised, at the site of Gut event or even in the relation with towners, their status and the treatment they get became far different. Even towners, along with shift in shaman groups' generation, take position to acknowledge and accept the addition of new learning elements unlike the past. Even in every town, rather than just insisting on the type or the event purpose of traditional Gut, they think over on the type of festival and the main direction of a variety of Guts with which all of towners can mingle with each other. They are trying to find new meanings in the trend of changing Gut and the adaptation of new generation to this. In our reality of Gut events getting minimalized along with rapid change of times, East Coast Gut is still very actively performed in a series until now compared to Guts in other regions. This is because following the successor shamans who have struggled to preserve the East Coast Gut, the learner shamans are actively inflowing and the series performance groups preserve the origin of Gut and try hard to use Gut as art contents. Besides, the learner shamans systematically organize what they learned on shamanism from the successor shamans and get prepared and try to hand it down to descendents in the closest possible way to preserve its origin. In the future, East Coast Gut will be succeeded by the learner shamans from the last successor shamans to inherit its tradition and develop it to adapt to the times.