• Korean Journal of Heritage: History & Science
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• v.39
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• pp.165-189
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• 2006

The purpose of this study is to examine process and organization of local government-managed construction by reviewing official documents and materials in regard to the official residences and castles officially constructed in Dongnae in the 19c Chosun Dynasty. Results of this study can be described as follows. 1) The construction of official residences requires exchanges of official documents among upper and lower governmental agencies concerned. Previously prepared for some 1 or 2 months, the construction was proceeded through proceeded from Paok to Gaegi, Ipju, Sangryang, Gaeok and to Iptaek. Such construction was carried out independently and concurrently Gijang and Yangsan neighboring Dongnae provided cooperation by way of supplying labor and timbers. 2) Dongnaebu castle was constructed under local autonomy system, like other government-oriented works, as governor of Dongnae became responsible for defending such establishment in 1739. The castle was built up in 1731 as an establishment with 6 gated and 15 forts. Directly controlled by governor of Dongnae, the castle continued to be partially repaired until the 19th century. Under the regime of Daewongun, the castle was enlarged and extended for military strengthening. Besides the gate having double-gated structure for the outside wall, the other five gates came to have bastions and 30 forts were additionally established, dramatically changing the structure of the castle as whole. 3) Government-managed construction was often implemented by an organization whose members included local government officials, lower administrative agencies and local influential persons. The construction of official residences was implemented by Gamyeokdogam which was headed by Jwasu of Hyangcheong. In the construction, chief of military officials became supervisor, who was responsibly supported by Saekri. The construction of castled were divided into several works, for example, establishments of fortress, tower gate and quarrying stone were implemented by the organization of Paejang, Gamkwan and Saekri. As a military official, Gamkwan supervised the construction. Saekri was in charge of related internal affairs. Paejang was an technical expert leading several workers. The construction of castles in 1870 were organized as a general rule having particularity of social conditions on Dongnae.

• Journal of the Korean Society of Radiology
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• v.13 no.5
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• pp.801-809
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• 2019

Existing Gamma Knife Radiosurgery(GKRS) for large lesions is often conducted in stages with volume or dose partitions. Often in case of volume division the target used to be divided into sub-volumes which are irradiated under the determined prescription dose in multi-sessions separated by a day or two, 3~6 months. For the entire course of treatment, treatment informations of the previous stages needs to be reflected to subsequent sessions on the newly mounted stereotactic frame through coordinate transformation between sessions. However, it is practically difficult to implement the previous dose distributions with existing Gamma Knife system except in the same stereotactic space. The treatment area is expanding because it is possible to perform the multistage treatment using the latest Gamma Knife Platform(GKP). The purpose of this study is to introduce the image-coregistration based on the stereotactic spaces and the strategy of multistage GKRS such as the determination of prescription dose at each stage using new GKP. Usually in image-coregistration either surgically-embedded fiducials or internal anatomical landmarks are used to determine the transformation relationship. Author compared the accuracy of coordinate transformation between multi-sessions using four or six anatomical landmarks as an example using internal anatomical landmarks. Transformation matrix between two stereotactic spaces was determined using PseudoInverse or Singular Value Decomposition to minimize the discrepancy between measured and calculated coordinates. To evaluate the transformation accuracy, the difference between measured and transformed coordinates, i.e., ${\Delta}r$, was calculated using 10 landmarks. Four or six points among 10 landmarks were used to determine the coordinate transformation, and the rest were used to evaluate the approaching method. Each of the values of ${\Delta}r$ in two approaching methods ranged from 0.6 mm to 2.4 mm, from 0.17 mm to 0.57 mm. In addition, a method of determining the prescription dose to give the same effect as the treatment of the total lesion once in case of lesion splitting was suggested. The strategy of multistage treatment in the same stereotactic space is to design the treatment for the whole lesion first, and the whole treatment design shots are divided into shots of each stage treatment to construct shots of each stage and determine the appropriate prescription dose at each stage. In conclusion, author confirmed the accuracy of prescribing dose determination as a multistage treatment strategy and found that using as many internal landmarks as possible than using small landmarks to determine coordinate transformation between multi-sessions yielded better results. In the future, the proposed multistage treatment strategy will be a great contributor to the frameless fractionated treatment of several Gamma Knife Centers.

• The Southeast Asian review
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• v.27 no.4
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• pp.1-40
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• 2017

This study aims to examine the electricity/energy regime of Thailand, the largest energy-hungry country in the Mekong region. This study examined how the electricity/energy regime of Thailand has been shaped and changed up to the present, not only at the national level but also at the sub-regional level covering the Mekong region. Meanwhile, according to the Paris Agreement in 2015, which will get in to effect from 2020, developing countries as well as developed countries have been given voluntary responsibilities and reduction obligations in response to global climate change. Under the post 2020 Climate Change Regime, Thailand also needs to revise its existing electricity/energy policy. We reviewed the recent energy policy of Thailand and evaluated the possibility of transition to a sustainable energy system based on Energy Trilemma's analysis framework. And we examined the roles and impacts of the Thai civil society on the national power and energy planning as well as in the future climate change policy. As a result of the analysis, it can be seen that Thailand's electricity/energy regime has grown rapidly through the support of the West countries under the Cold War era. In particular, Electricity Generating Authority of Thailand(EGAT) played the key role in Thailand's energy policy. In addition, Thailand's geopolitical location and relatively high economic level compared to neighboring countries will continue to be of importance in the future construction of power grids in the region. Meanwhile, in the frame of Energy Trilemma, Thailand has still been vulnerable to environmental sustainability. Thai NGOs have resisted to as well as collaborated with the government to influence the existing electricity/energy policy in the various dimensions but their influence has weakened considerably since the coup in 2014. In conclusion, this study suggests to cooperate with government as well as civil society for sustainable energy transformation of Thailand and Mekong region.

• Journal of Korean Home Economics Education Association
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• v.33 no.1
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• pp.169-185
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• 2021

The purpose of this study is to apply the clothing teaching-learning plan from a critical science perspective developed to improve teenager's empowerment, and to examine it's effects. A total of 12 plans of 5 modules(Module A to E) developed from critical science perspective were implemented for four weeks. Second-year students (N 42) of K Middle School located in Y-si, Gyeonggi-do participated in the study in the study, and the survey results were analyzed quantitatively using t-tests. For the quality analysis, The student interview data, action reports and etc. were collected, and qualitative analysis was conducted using empowerment model as the analysis framework. The findings of study are follows. First, two hours each for modules A to D, and four hours for module E were assigned, because module E included an action project. In the action projects by for groups, students were expected to take the lead in conducting the activities such as developing promotional posters, posting opinions online, promoting videos, informing how to make recyclables, and donating to the community. Second, as a result of analyzing the pre-implementation vs post-implementation empowerment scores, a significant difference was found in social-political empowerment (t=-2.06, p<0.05). According to the analysis of student interviews and students project's reports, students were found to become aware of empowerment through the instruction. On the intrapersonal level, positive self-awareness and self-efficacy, and on the interpersonal level, smooth communication and democratic decision-making were confirmed. This study is meaningful in that regular a home economics instruction class from a critical science perspective have made a quantitative and qualitative impact on teenagers' improvement empowerment, providing opportunities to find their roles in the soceity, cooperate with others, and behave responsibly as members of society.

• Journal of Korean Home Economics Education Association
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• v.32 no.4
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• pp.19-30
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• 2020

Maker education started on the basis of the maker movement in which makers gathered in makerspace share their activities and experiences, and the educational value pursued in maker education is based on the constructivist paradigm. The purpose of this study is to present maker education components to be used in school education, focus on the characteristics and educational values of maker education, and explore ways to use them. To this end, this study explored the theoretical grounds to re-conceptualize maker education, drew statements based on in-depth interview data of teachers conducting maker education classes, and reviewed its validity through experts. Based on these statements, by deriving the components for the use of maker education, the direction of maker education in school education was set, and an example framework that could be used in subject class and creative experiential learning was proposed. Research shows that in maker education, makers cooperate to carry out activities, share ideas with others and try to improve them, and include self-direction such as learning, tinkering, design thinking, sharing and reflection. can see. In addition, maker education emphasizes experiential learning that can solve real problems that students face, rather than confining specific activities to student choices as needed. It emphasizes the learner's course of action rather than the outcome of the activity, tolerates the learner's failure, and emphasizes the role of the teacher as a facilitator to promote re-challenge. In the future, it can be used in various ways in each subject (curriculum expert, teaching/learning expert, elementary and middle school teachers, parents, local educators, etc.) and school activities, and it will contribute to setting future research directions as a basic research for school maker education.

• (The) Research of the performance art and culture
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• no.43
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• pp.121-143
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• 2021

The Aim of the this paper is to figure out impetus of the Naeseo Traditional Folk art Conservation Association. This Preservation Society derived from Hogaeri farmers' band. Through aging and hollowing out Hogaeri farmers' band got into a period of stagnation. In order to overcome slump villager and people of a township organized a conservation society in 1994. Members restored and directed folk song which from age to age for performance. are designated as cultural asset in 2017. Sutguldeong song is only song in inland area. This song are worthy of notice in . which is consist of various agricultural work songs experienced two changes. Rice-planting songs are characteristic. Especially, Executive playing a central role harden foundation of the Preservation Society. The mainspring of activity is the sense of responsibility. Preservation Society laying emphasis on recruiting new members. Preservation Society is planning to develop curriculum for Jurisdiction elementary and middle school students. This Preservation Society is made up of First generation members and Second generation members. First generation members who are born and bred in Hogaeri have been good friends both in joy and in sorrow Early days of Preservation Society. So, They has a strong family bond. In order to induce membership Members are practicing Nongak, popular folk songs, dancing program. Second generation members are not conversant with a folk song. Nonetheless They have a strong mind on a member line.

• Korea Science and Art Forum
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• v.20
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• pp.255-265
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• 2015

When it comes to how to define history·culture streets, people think of the streets as street environments that would create local identity in association with this local community's particular historical and cultural resources as well as urban streets. In order to build such streets, any relevant fields first need to apply some original design based on understanding on historical and cultural resources. With Street of Gaya in Gimhae selected as a research subject, this study aims to look into components and color characteristics of the history·culture street and finds ways to create other streets of that kind. As a frame to understand the history·culture streets, what this study would come up with is considered significant in that it helps the value to be re-recognized and promoted. In order to achieve the research goal, the study (1) extracted components of streetscapes referring to relevant previous researches and then, (2) analyzed a current status of these components of Street of Gaya via field investigation. (3) The study examined color characteristics of each of the components. Findings of the research are summarized as follows. (1) From a comprehensive point of view, the study categorized and subdivided the components of the history·culture street into nonphysical and physical elements. (2) After analyzing the current status of the components, the study learned that Street of Gaya basically consists of historical and cultural remains and sculptures as well as street facilities. (3) Results of the color investigation reported that the plan on designing of Street of Gaya had been processed with a focus laid on harmony of historical remains and cultural remains which are told to be natural components. However, the study also figured out that as long as relevant fields want to create different identity in each section and to efficiently deliver information, they should first prepare this smart design system to integrate each pieces of a streetscape as a whole.

• Journal of Venture Innovation
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• v.5 no.3
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• pp.81-98
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• 2022

In the recent COVID-19 pandemic, urban agriculture is attracting attention as a healing concept. In 2020, 1,848,000 people participated in urban agriculture activities in Korea. Therefore, this study was conducted to empirically analyze the factors affecting the intention to participate in urban agriculture, which is rapidly increasing. The theoretical basis of this study is the experiential economy theory of Pine II and Gilmore and the experiential theory of Schmitt. As independent variables, a total of five variables were set as the four elements of Pine II and Gilmore's experiential economy theory, namely, educational, entertainment, escapist, and aesthetic experiences, and relational experience reclassified using Schmitt's theory. Interest was set as a mediating variable between these independent variables and the dependent variable, intention to participate in urban agriculture. For empirical analysis, data were collected through a survey. Based on the significant 314 samples of the collected data, the hypothesis was tested through statistical analysis. First, as a result of testing the influence relationship between the independent and dependent variables, educational, entertainment, and escapist experiences had a significant positive (+) effect on the intention to participate in urban agriculture. The impact of the influence was in the order of entertainment experience, escapist experience, and educational experience. There was no significant influence relationship between aesthetic experience, relational experience and intention to participate in urban agriculture. On the other hand, as a result of this study, interest introduced as a mediating variable was found to play a mediating role between entertainment, escapist, aesthetic experiences and intention to participate in urban agriculture. The mediating effect of interest was not tested between educational, relational experiences and intention to participate in urban agriculture. This study approached urban agriculture participation from the concept of healing and analyzes the factors affecting participation in urban agriculture activities empirically based on a theoretical framework by combining and analyzing the representative Pine II and Gilmore theories and Schmitt theories. It had academic significance. In addition, it was meaningful to suggest that the healing concept approach is directional in relation to urban agriculture by revealing that entertainment and escapist experiences are important influencing variables in decision-making to participate in urban agriculture in practice.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Journal of Ginseng Culture
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• v.6
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• pp.35-50
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• 2024

"Culture refers to the behavioral and lifestyle patterns that a society has shared and transmitted within the community over a long period. Ginseng, frequently encountered in the daily life of Koreans through tools, crafts, folklore, and poetry, holds a deep place in the behavioral and lifestyle patterns of the Korean people. Ginseng, engraved in everyday objects, crafts, and poems, is symbolic in our culture as a representation of longevity and well-being. Ginseng elegantly depicted on ceramics serves as a symbol of longevity along with aesthetic beauty. The common inclusion of ginseng in ritual items in mountain deity beliefs, particularly represented by the 'Bullocho' (不老草) ginseng, reflects a strong belief in the mystical qualities of ginseng associated with longevity and prosperity. The incorporation of ginseng into commonly used everyday tools such as rice cakes, dining tables, decorations, matches, and fans suggests that ginseng was considered a talisman symbolizing health and longevity, kept close as a wish for good fortune. Rice cakes, often presented at ceremonies like ancestral rites, 60th-anniversary celebrations, weddings, and birthdays, had ginseng patterns carved into them as a way for our ancestors to inscribe the spirit and health-symbolizing ginseng onto the food. In family communities, ginseng patterns are frequently found on utensils related to eating, such as chopsticks, spoons, tea cups, and trays. Among the various folklore related to ginseng being passed down, the most prevalent are anecdotes illustrating its efficacy. Ginseng, gifted and exchanged as a symbol of gratitude in letters and poems, goes beyond being a mere medicinal herb to embody friendship and blessings. The symbolism of ginseng, as revealed in everyday objects, artworks, poems, and letters, can be summarized as follows: 1. In folklore and legends, ginseng symbolized filial piety offered to parents. 2. It represented gratitude sent to respected teachers and close friends. 3. Ginseng depicted on daily objects and artworks not only showcased aesthetics but also played a magical role in symbolizing longevity and well-being. Ginseng patterns on items like rice cake molds and dining tables embody the spirit of a caring community, wishing for longevity and prosperity."