• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.81-90
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• 2009

This study seeks those elements that form a sense of place in Yen-Ben Street, which represents a typical ethnic enclave in Seoul, to provide a basic resource in the creation of an urban landscape that can provide a positive space for cultural diversity. The results of the study can be summarized as follows: First, the element of a physical environment that develops a sense of place was in fact the poor dwellings that correspond to the economic condition of Korean Chinese. While this element has a negative cognition to outsiders, Korean Chinese feel positively toward it. Secondly, signboards were a physical element of sense of place which retains cultural identity as a means of communication inside the community. Thirdly, it was found that activities such as shopping, recreation, and the exchange of information that are found in the pursuit of daily life act as an essential element in the formation of a sense of place even more than architectural elements. Fourthly, the appropriation of space by Korean Chinese and the isolation from the surroundings were obvious. This isolation is perceived as a negative sense of place formation to outsiders in Yen-Ben Street. Fifthly, the aspects of cultural dualism, mingling the concepts of home country, language, writing, and food have also affected the formation of a sense of place in the area. Sixthly, transience was a prominent phenomenon of Yen-Ben Street and is strengthened by illegal immigration. Although transience causes negative impacts such as in a lack of concern for the residential environment, it acts as a positive factor in the sense of place by mitigating uneasiness, and strengthening insider ties and cooperation.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.14
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• pp.79-86
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• 1973

In order to investigate the heading responses of naked barleys and their grain yields under the different sowing times in spring sowing at 9 levels and to select the promising variety, present work was carried out with 11 recommended naked barley varieties and 2 newly developed lines for the period of 3 years from 1971 to 1973 at Iri, these results being summarized as follows: 1. Under spring sowing cultures, 'Wanju naked barley' being spring habit showed the highest yields among them. However, Sedohadaka and Bangju being winter habit were also considered as the promising varieties. 2. In the case of sowing the spring type naked barleys in spring the optimum sowing time of barleys at Iri was estimated in the late of February or the early of March. 3. The number of main culm leaves and tillering per hill of 'Wanju naked barley' were not influenced at sowing times. But winter type barleys being sown in spring, they were outstandingly increased in accordance with the sowing time being late, especially after the critical sowing time. 4. In comparison with average days from germinating to heading date under different seasonal sowing at the same variety, 'Wanju naked barley' took 64.4 days to get heading and Kikaihadaka and Hyangchoen gwa, the low spring growing habit varieties, 72-73 days. 5. Young spikelet differentiation stage (length of young spikelet: 0.3-0.5mm) arrived at about 30 days before heading date in comfortable sowing time without regarding spring or winter type. But number of main culms disclosed great differences among them; barleys being high spring type were 4 leaves and low about 6. 6. In the view of morphology, culm length under the different seasonal sowing could not be found out differences in the high spring type barleys, but in the low, it was grately shortened by postponing the sowing time. The barley height of rosette form had no difference at any sowing time.difference at any sowing time.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.3
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• pp.37-48
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• 2019

This study, which starting from Yangyang Jukdo's topography formation and questioning revealed in landscape guide and landscape commentary board, is to sort out the characteristics of Jukdo natural landscape through literature research, field observation research and stakeholder interview as part of the proper recognition of Jokdo landscape and search for landscape resources, and pursued a review of nominations and criticism. The results of this study are summarized as follows. Yangyang Jukdo is an island named because it was full of blue bamboo. From before the first half of the 14th Century. to the middle of the 18th Century., there was a Gwanlan-pavilion to see the sea and the bamboo in the west. The time when the original island, the Jukdo, have been a land-tied island connected with the land by the tombolo formed by the erosion of the sand. It is located at the end of the 14th Century. and before the middle of the 18th Century. In Jukdo, colorful weathered terrains, coastal terrain, and structural terrain formed by long-time weathering are found. Among them, the type of weathering, the tafoni style and the gnamma style are the scenic landscapes with the key stories of legend and poetry that are brought to Jukdo. In addition, there are seven kinds of letters caved in the rocks in Jukdo. The rocks found on the coast, basketball cannons, shrines, and sutras are seen as shrouds based on a Taoist hermit motifs and style. In addition, it can be interred from the photography of "jeongssisejeog" that the souvenir of Jukdo was the family of Chogyejeong of mid 18th Century. In terms of observational geography and poetry, Jukdo has been handed down a great deal of missionary color with key motifs such as 'Jukdo-seongoo', 'Jukdo-Dolgooyoo', or 'Stone mortar of Taoist hermit' It is proved that the pearl which is called 'The stone of the Taoist hermit' is a porthole formed in a separate space rather than the topography of the geomorphology in terms of shape, size and function. Currently named Shun-tang is a product of the ridiculous 'naming' of interest. The present landscape guide and commentary is not only incompatible with the place of Jukdo, but also does not match the traditional cultural landscape. Future scenery information such as guide signs and commentary boards should be improved in the direction of positively highlighting the stories and motifs related to the present that are present in order to enhance the landscape identity of Yangyang Jukdo.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.8 no.4
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• pp.853-860
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• 2007

In this modern era, human beings lead their life in complex environment where there are lots of parameters such as temperature, light, smell, sound, visual stimulus etc. that play important role for quality life. These parameters affect physical and mental behavior of a human being immensely. To ensure quality life the demand for quality products is always associated with human emotion and sensibility. Due to human sensibility and emotion involvement with quality life, the design stages of any kind of product must include some certain features related with emotion and sensibility. The cues for optimizing artificial environment are the physiological responses of human in that environment. The conventional approach of environmental physiology is to measure the relationship between environmental physical parameters and human psychological parameters under artificial conditions. Using that approach we tried to design an artificial environment for our daily lives and activities associated with both physiological and psychological behavior. We developed the technique to present the mock environment and software to measure and evaluate sensibility physiologically or psychologically and a simulator to measure and evaluate sensibility that can be utilized for large scale industrial production and design of environment. Simulator to measure and analyze human sensibility (SMAS) was constructed, which was utilized to estimate human sensibility and to simulate living and office environment.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.4-23
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• 2010

Danggol, in other words the hereditary shaman, is a person who is performing the Gut(the Korean shamanistic ritual) as the job but fortuneteller simply tells someone's fortunes. Nowadays most of fortunetellers think their works are wholly managed the Gut as the holy jobs. But Generally this kinds of jobs, we think it is lower than ordinary people's level of education in the korea. Actually we can meet eleven fortunetellers who have a college diploma out of them, so we can know that their education's level is increasing gradually. On the other hand a house of fortunetellers is the place where can lead the way of our lives in the method of seeing one's past life or making predictions of someone's coming events etc. Gradually this place seems to be separated with a private home, so the most of them is managing as the monthly rent. Consequently this houses are heavily located at the Gyerim five-way crossing, the Yang-dong Dakjeonmeory street, Jungheung-dong local culture street area. Each fortunetellers have the different ways of fortune-telling because this methods are decided by their one's characters. So their fortune-telling time and its time required for a task is far different. The methods of telling it is very much different in accordance with the learning fortuneteller or spiritualistic fortuneteller. But the process of fortune-telling is common like as a preparatory stage, carrying a Jumsa(fortune-telling) stage and acting by a Jumsa stage. These steps are sequential but linked together. There are six special features of fortune-telling culture in Gwang-Ju. 1. The role of a fortuneteller and Bosal(spirit-descended shaman) runs at the same time. 2. The house of fortune-telling is doing Gutdang(ritual house)'s works. 3. Its location are heavily collectivized at the specific districts. 4. The learning fortuneteller are increasing gradually. 5. The youth are growing use in the fortune-telling house. 6. There are many person that are visiting this house because of individual problems not their family's problems.