• Korean Journal of Agricultural and Forest Meteorology
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• v.7 no.2
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• pp.141-147
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• 2005

This study investigated air pollutant levels and physiological variation of Ginkgo biloba in Chuncheon. The results were as follows: The annual average concentrations of $SO_2,\;NO_2\;and\;PM10$ were 0.004ppm, 0.013 ppm and $66{\mu}g/m^3$, respectively. The volume weighted average concentrations of ionic components were $SO_4\;^{2-}\;3.584 mg/m^3,\;NO_3^-\; 2.803 mg/m^3,\;Cl^-\;1.485 mg/m^3\;and\;NH_4\;^+\;0.998 mgg/m^3$ in precipitation. The annual wet deposition amount of the major ions was shown to be $SO_4^{2-}\;3.865g/m^2/yr,\;NO_3^-\;2.924g/m^2/yr,\;Cl^-\;2.773g/m^2/yr\;and\; NH_4\;^+\;1.485 g/m^2/yr$ during this study period. The seasonal averaged pH in leaves were spring pH 5.9 0.5, summer pH 5.5 0.4 and fall pH 5.1 0.3. The seasonal average water soluble sulfur content in leaves were spring 0.012 0.004%, summer $0.012\;0.002\%\;and\;fall\;0.020\;0.007\%$. The seasonal average water soluble sulfur content in bark were spring $0.0071\;0.0003\%,\;summer\; 0.0066\;0.0004\%,\;fall\;0.0063\;0.0004\%\;and\;winter\;0.0071\;0.0003\%$.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.3
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• pp.85-97
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• 2010

This research studied the location and the spatial composition of Pihyang-jeong zone. Pihyang-jeong is regarded as one of the five great pavilions in Chollabuk-do. Located in Taein-myeon of Jeongeup-si, Pihyang-jeong is also called as 'the number one pavilion in Honam area'. 1. There is no record regarding the first construction of Pihyang-jeong. There is only transmitting by word of mouth that the scholar Choi Chi-won had an excursion to here and composed some poetry during the age of King Heon-gang of Shilla dynasty. However, there are records that Lee Ji-gweng had expanded the humble structure in 1618, Park Sung-go repaired it in 1664 and Yoo Geun repaired it again in 1715. 2. The location of Pihyang-jeong is 'high in north and low in south' and typical 'mountain in rear and water in front'. It has Seong-hwang Mountain(189m) in the north, Hang-ga Mountain(106m) in the south, Tae Mountain(33m) in the south and an open field in the northwest. 3. The spatial composition around Pihyang-jeong is as following. Pihyang-jeong faces 'Hayeonji'(the lower side lotus pond) in the south-south-west direction. 4. The buildings around Pihyang-jeong are; Pihyang-jeong, which was the pavilion of the government official not directly in charge of government office, Hambyeok-lu in the Hayeonji and the facility for the caretaker. Pihyang-jeong is a rectangular building with double eaves and hipped-and-gabled roof. It has five rooms in the front and four rooms in the side. Hambyeok-lu had been first built in 1918 as two-storey wooden pavilion with dancheong, traditional multicolored paintwork on wooden buildings. Then it was modified into rectangular single-storey pavilion with hipped-and-gabled roof and five rooms in 1971. In 2010, it was rebuilt as a hexagonal pavilion; therefore, the present shape is completely different one from the original shape. 5. The scenic features around Pihyang-jeong are as following. There are 21 stone monuments in Pihyang-jeong zone. The fence surrounding Pihyang-jeong is a traditional Korean style crude stone fence. There are three gates in three-gates-style, each gate made with two posts and one 'matbae'(gabled) roof. Also, a stepping stone for mounting/dismounting was found in the east of Pihyang-jeong outer perimeter. 6. The water scenic feature around Pihyang-jeong is a representative case of drawing in the water from the natural pond nearby government office and building a pavilion around the water. 7. The planting around Pihyang-jeong is as following. There are Zelkova trees in the boundary perimeter. In the southern small park, there are Zelkova trees, Crape-myrtie trees, Bushy young pine trees, Pine trees, Satuki, Purple azalea and Grass field. Around Hambyeok-lu in the Ha-yeonji, Elm trees, Zelkova trees and Pine trees are growing in good condition.

• (The) Research of the performance art and culture
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• no.36
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• pp.751-781
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• 2018

Task of circling the pagoda of Waljeongsa(Woljeongsa Tabdori) is the major intangible cultural heritage with representativeness and historical meaning as a Buddhism culture, one of the Buddhism folk plays, which was firstly played after the liberation. Woljeongsa Tabdori holds significant designation importance in terms of Buddhism folklore heritage with Korean unique tradition and identity of Gangwon-do province. Temples are demonstrating Tabdori nationwide but Woljeongsa Tabdori is the unique case that systematically inherits the culture based on the designation of being intangible cultural heritage. That is why it is needed to focus on the cultural and internal value of Woljeongsa Tabdori. Tabdori is the integrated symbol of Buddhism respect and worship to the Buddha and pagoda. It is hard to presume the originality of Woljeongsa Tabdori: given the history of Woljeonsa temple, it lies into Goguryeo traditional play and Bokhui(Pagoda circling folk play) in Silla era. It fits into the courtesy of Circumambulating Stupa considering Moon in Goguryo mural, background of Odaesan Hwaeom thought/tripitaka and essence of Octagonal 9-story stone pagoda. At the first stage of Tabdori, Buddhist musical instruments such as Buddhism temple bell, singing bowl, cloud-shaped gong and wooden-fish. However, later, Samhyeon Yukgak has been added and then, Boyeom and Bakpaljeongjinga were singing: it could be interpreted that it was a pure Buddhist ceremony but it has become to have traditional aspect and been spread to the public. The origin of Woljeongsa Tabdori is related to the explanation of Circumambulating Stupa that experiences the glory of the ending ceremony. When a temple has a rite, the Buddhists make an offering to the Buddha. At that time, Buddhist prayer, sermon and chant are followed. After the rite, the Buddhists are circling the pagoda with the monks while praying for Buddhist charity and making their own wishes. It prays not only going after death to Nirvana of the one but also national prosperity and the welfare of the people for peaceful reign. As the temple holds bigger rites, many Buddhists gather and the Tabdori was a success. The scene of circling the pagoda and making own wishes in line with the Buddhist sermon was solemn. The idea on changes and convergence of Woljeongsa Tabdori requires strategic inheritance to promote the transmission while maintaining the paragon and purpose of designating the cultural heritage and reviving its identity. Korean Tabdori was held in Buddha's birthday in April and the mid-autumn day. Tabdori is a memorial service type Buddhist ceremony that once the monk holds the Buddhist rosary, circles the pagoda and sings the great mind and charity of the Buddha, Buddhists follow the step, lighting the lantern, circling the pagoda and praying for the gentle and easy death. Transmission education of the successor, diversified approach of the expert's advice and discourse on the revival of the origin should be reinforced in phases.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.80-99
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• 2018

In premodern society, the central spaces in local counties were known as Eupchi (邑治), in which Gwan-a (官衙). The Eupchi located in seaside counties were in Eupseong, whereas the Eupchi of inland counties only included a Gwan-a, and did not have a fortress. Yanggeun-gun (楊根郡) and Jipyeonghyeon (砥平縣), which currently form Yangpyeong-gun (楊平郡), were counties where only Gwan-a existed. At present, there are few traces of the Gwan-a in Yanggeun and Jipyeong. In addition, it is impossible to exactly verify the history, scale and location of these two Gwan-as. Therefore, this study attempts to make a rough estimation of the histories, scales and sites of these Gwan-a by analyzing the relevant literature and ancient maps that are scattered according to the principles of spatial organization of local Gwan-a. The Yanggeun and Jipyeong Gwan-a appear to have been built in the early Joseon period. There are three reasons for this assertion: First, in Yanggeun and Jipyeong, Suryeong (守令) were first officially appointed after the early Joseon period. Once Suryoeng were appointed to such counties, the Gwan-a in which they would serve could be established. Second, the Dongheon (東軒) in Yanggengun and the Gaeksa (客舍) in Jipyeonghyeon were rebuilt in 1703 (29th year of the reign of King Sukjong) and 1465 (11th year of the reign of King Sejo), respectively; thus; the Gwan-a must have existed since the early Joseon period.. Third, in Yanggeungun, the Hyanggyo (鄕校) had existed since the early Joseon period, as the Joseon government necessarily established the Hyanggyo in areas where Suryeong were established. The facilities of local Gwan-a in the Joseon period were largely divided into gonghae (公?), educational institutes, and alters. The gonghae was a facility in which the Suryeong and Gwanwon (官員) managed administrative, judicial and military affairs, and consisted of the A-sa (衙舍), Hyeongcheong (鄕廳), Jackcheong (作廳), Gaeksa (客舍), Gungwancheon (軍官廳), and so on. The education institute was called a Hyeonggyo, while alters included the Sajikdan (社稷壇), Seonghwansa (城隍祠) and Yeodan (?壇). Both the Yeongeun and Jipyeong Gwan-a also consisted of such facilities as A-sa, Hyangcheong, Jakcheong, Gaeksa, Gungwancheong, Hyeonggyo, Changgo, Sajikdan, Seonghwangsa, Yeodan, Saryeongcheong, Jiincheong and Gwannocheong. The present sites for both Gwan-as cannot be identified with any certitude. However, they can be roughly identified by connecting the related literatures, oral statements and relics with the principles of spatial organization of local Gwan-a in the Joseon period. ${\bullet}$ Address of the Yanggeun A-sa (Dongheon): the whole of # 15, Gwanmun 1-gil, Yangpyeong-eup (Yanggeun-ri 151) in front of Yanggeun Junior High School at present. ${\bullet}$ Address of Yanggeun Gaeksa: around the Yangpyeong police station at present. ${\bullet}$ Address of Jipyeong A-sa(Dongheon): the whole of Jipyeong-ri 248-250, Jipyeong-myeon at present. ${\bullet}$ Address of Jipyeong Gaeksa: the whole of Jipyeong-ri 238, Jipyeong-myeon at present.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.14 no.4
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• pp.213-228
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• 2009

This study was conducted to investigate spatio-temporal changes in macrobenthic community structure and benthic environmental conditions in Geoje-Hansa Bay, which is the greatest oyster producing site in Korea. Field survey for benthic environment and macrobenthos was seasonally carried out at 15 stations covering oyster farming sites and non-farming sites from February to November, 2008. The grain size of surface sediments was dominated by very fine silt with the mean phi of about $9\;{\Phi}$ and TOC was 1.9% on average. Mean dissolved oxygen content was 8.1 mg/L and lowest in August corresponding to the 2nd degree in seawater quality criteria. Total species number was 351 and mean density was $3,675\;ind./m^2$, both of which were dominated by polychaete worms. Spatio-temporal variation in above two biological variables was great with higher values seasonally in spring and spatially in channels rather than inner bay. Dominant species were Lumbrineris longifolia (21.3%), Aphelochaeta monilaris (17.8%) and Ericthonius pugnax(6.1%), all of which are typical species of organically enriched area. From the multivariate analyses, the whole macrobenthic community was distinguished into two groups of channel and inner bay group. Spatio-temporal changes of macrobenthic community in Geoje-Hansan Bay were related to those of TOC and acid volatile sulfide (AVS). Our results showed that Geoje-Hansan Bay should be intermediately affected by organic pollution, and that such organic enrichment was more remarkable at farming stations in the inner bay.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.12 no.4
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• pp.287-304
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• 2007

This study was carried out to investigate spatio-temporal variations of benthic environment and macrobenthic polychaete communities in Gamak Bay where excessive organic matters from untreated sewage effluents and fish and shellfish farming activities have been accumulated in certain regions. Such environmental variables as sediment composition, organic content, acid volatile sulfide and dissolved oxygen content etc. were measured and polychaete specimens were taken in September 1999 and February 2000. In September 1999, organic contents were up to three times higher in the northwestern part of the bay and the area closed to Gukdong harbor than in the rest of the bay. In particular, benthic environment of the northwestern part of the bay was extremely deteriorated by the occurrence of hypoxia and highly concentrated sulfide. Of 28 stations investigated in summer, 5 stations located in the northwestern part were azoic. In the rest of the stations, a total of 119 polychaete species were sampled with a mean density of 900 $ind./m^2$. While species richness was higher in the entrance and central part of the bay where water exchanges with open sea were relatively active, density was higher in the moderately enriched stations neighbouring Gukdong harbor and fish farms where such potential indicators of organic pollution as Aphelochaeta monilaris, Lumbrineris longifolia were largely dominant. In February 2000, a total of 81 polychaete species appeared with a mean density of 2,802 $ind./m^2$ from 12 stations sampled in winter. Azoic areas were recolonized by Capitella capitata, Pseudopolydora paucibranchiata and Dipolydora socialis which showed maximum density in the innermost station. On the other hand, the rest of the stations were dominated by Euchone alicaudata and Praxillella affinis. The configuration of the stations sampled in summer and winter on the multidimensional scaling plots reflected the position of each stations within the bay in which there were great differences in organic content, sulfide concentration and oxygen content rather than in sediment composition. Therefore, heterogeneities in polychaete community structure in Gamak Bay were primarily influenced by the degree of the disturbance depending on the position within the bay.