• Journal of Wetlands Research
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• v.19 no.2
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• pp.230-239
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• 2017

These days, the demand of farm tours is on the rise in Korea. However, most of them are related to farming experience. To overcome the situation, ecological experience is introduced. In this sense, it is necessary to obtain the contents and educational materials of ponds, the space of farming and ecological experience. Therefore, this study analyzed the use patterns of oriental medicine of pond wetland plants. Oriental medicine is used for old and traditional knowledge, and is still applied to various fields, such as medical science, pharmacy, and science. The analyzed result of this study will be helpful for the educational materials of ecological experience. This study surveyed plants of 40 pond wetlands in rural areas, and looked into the use patterns of traditional medicine by using the contents of Korea Traditional Knowledge Portal being operated by Korean Intellectual Property Office. According to the vegetation survey of the 40 pond wetlands, there were a total of 457 taxa in 108 families, 309 genera, 392 species, 59 varieties, 5 forma, and 1 subspecies. Among them, 314 taxa in 53 families, 136 genera, 265 species, 45 varieties, 3 forma, and 1 subspecies had the information on the use patterns of traditional medicine. It means that 68.8% of the plants around pond wetlands contain traditional medicine. Given other application patterns, such as food, handcraft and traditional farming, more than 70~80% are expected to include traditional knowledge. 314 taxa used for traditional medicine had 570 kinds of efficacy and 325 kinds of disease treatment. It means that one taxon has 4.0 (0~20) kinds of efficacy on average and 6.6(0~20) kinds of disease treatment. It is expected that this study result will be applied to various fields, including experience, education, and medical science. And it is considered that valuable pond wetlands are worthwhile to be conserved constantly.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.3
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• pp.33-41
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• 2021

This study identified the scale that traditional landscape design has taken up by analyzing a total of 1037 services for design of cultural heritage that had been ordered by the government agencies from 2018 to 2020, and has drawn characteristics of traditional landscape design focusing on major cases. The results are as follows. First, the number of order cases for traditional landscape design has shown differences annually in the services of design of cultural heritage, but the design amount has been found to have the similar average annually, which confirmed that the same level has been maintained each year. It was found that the number of cases of traditional landscape design requiring responsibilities or participations of landscape engineers for 3 years in the entire design had a high proportion of approximately 26%. Second, the traditional landscape design has required professional knowledge and experiences of landscape engineers that could not be replaced by the business operator for design of cultural heritage consisting of architects. The expertise has been shown differently depending on types of construction. First, the topographical design for the work to build a foundation has required understanding of ground shapes and its elevations and professional knowledge on calculation of the amount of the earth work and the remains maintenance technique etc. The plantation design has required basic knowledge on growth characteristics of trees and the environment for growth and understanding of the vegetation landscape of the past. Meanwhile, the design for traditional pavement and traditional landscape structures and facilities has required the expertise on traditional materials that are different from the modern ones and their processing and construction methods. The understanding of changes to water paths and ecosystem, the principles of fluids, and characteristics of each type of fluid was essential for the design for the ecological landscape work including the maintenance of a water system such as rivers etc. As such, the traditional landscape design has a scale accounting for approximately one fourth of the entire cultural heritage design and requires the expertise differentiated from other fields. This improves the provisions of the current law on limiting the actual design, suggesting the need for the establishment of a traditional landscape design company so that all traditional landscape designs can be carried out by landscape engineers.

• Journal of the Korean association of regional geographers
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• v.17 no.3
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• pp.259-269
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• 2011

The meaning of fengshui was another cultural ecological environment in the pre-modern in Korea. Village residents made interrelations with village natural environment by the medium of the geomantic landscape. The functions of cultural ecology through the village fengshui are as follows: the spatial location, the population inflow, the regulation of the community's production or construction or land-use, the adjustment of the environmental carrying capacity, the environmental management, the forming of the collective environmental perception and attitude. Village fengshui is a cultural adaptation strategy to the local environment for the village residents. Fengshui can be evaluated as a traditional cultural ecological way and knowledge system for keeping sustainable village environment in East Asia.

• Korean Journal of Heritage: History & Science
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• v.45 no.3
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• pp.224-237
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• 2012

Based on the Olympic Park in Seoul and Beijing, respectively, a analys is of the two successful examples of the designers in a traditional way to design a unique culture of a traditional folk culture. Rooted in traditional culture to create their own characteristics, and by studying abroad, a good way to design a unique work not to pursue the international trend has been displayed now. Based on the above two parks of the application of the traditional culture of analysis and studying the literature, I summarized the traditional culture in modern landscape application methods as follows:Firstly, understand the traditional culture. Secondly, the method can be divided into four steps, namely, to preserve, to reproduce, to imitate, and to learn from. 1. A reservation is divided into functional retention and conversion of the prototype. 2. Reproduction is also divided into two types, first is the site of reproduction and the reproduction of literature or legend. 3. Simulation includes three types, the original use, changed use and re-creation. Imitation. 4. Reference. In a garden design, the other art forms or cultural phenomena reference are always allowed and encouraged.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.135-145
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• 2012

Traditional village forests called Dangsan forests and Bibo forests in Korea represent an unique cultural landscape with a history of more than several hundred years. Feng-shui forest in China, Satoyama and Shinto shrine forest in Japan are recognized internationally as 'traditional ecological landscapes'. Dangsan forests and Bibo forests have been preserved through generations in the villages, and are no less valuable than Feng-shui forest, and Satoyama. However, the names of Dangsan forest and Bibo forest have not been well recognized worldwide. Dangsan forest in Seoseong-ri, Wando-gun is located on a mountain slope at a riparian forest. It consists of an evergreen broadleaf forest and Carpinus laxiflora forest. The characteristics of Dangsan forest in Seoseong-ri could be found at 10 sacrifice offering places. Two Dangsan trees on the coastal area are included in the sacrifice offering places. Cultural heritage can retain their value when they are fully sustained. Additional construction, demolition or modification should be banned. Furthermore, all means must be taken to facilitate the preservation of monuments and the value and meanings pertaining to them should not be distorted. In a respect of authenticity, Dangsan forest in Seoseong-ri, Wando-gun seems to have original Dangsan culture based on animism with a philosophic background, where a religious service for the mountain god is held at rock of mountain god, and Dangsan ritual is held at shrine on January 8 at 4:00 am by lunar calendar. Relating to the conservation and management of cultural heritage in international discussion, the importance is that whether there is sustainability on the right to the enjoyment of cultural heritage. Dangsan forest in Seoseong-ri is leaved alone to the public. The forest need a social mechanism to support the recovery of deformed shrine and to heighten public awareness of Dangsan forest in order to claim the value as a unique traditional ecological landscape in Korea.

• Journal of the Korean Geographical Society
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• v.48 no.6
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• pp.967-977
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• 2013

This study aims to analyze the core contents of classical geomancy, and compromising the contemporary interpretation. Also it empahsizes the scientific aspects of reinterpretation. The cores are 'JiGi' and 'Balbok'(Positive change in fortune), followed by subjective methodology, which give a provision about right Pungsu place. Although there are weaknesses in terms of geomancy, scholars searching for classical geomancy have scientific ideas including traditional ecology and adative strategy. Traditional ecology with supported natural science becomes ecological science, and the adaptive strategy is to search for more physiologically comfortable place. These two reinterpretations give new perspective and subjects which lead to traditional view of nature or symbolic system. The subjects could have relationships with health or living a long life or heal.

• Journal of the Korean Geographical Society
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• v.51 no.5
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• pp.691-711
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• 2016

Recently, Economic spaces around the world have changed dynamically. Creative arts and cultural actors have begun to emerge in old industrial neighborhoods of major metropolitan cities. These new actors can be seen as creative actors in arts and culture, as well as non-economic actors that have been somewhat overlooked in the traditional approaches of economic geography. They contribute to overcoming regional economic crisis, as these actors bring a particular deviant and creative atmosphere in the neighborhood. Especially, informal gatherings of artistic communities play a pivotal role in knowledge platforms for dynamics of knowledge creation and creativity, which has a significant effect on shaping a creative milieu in the initial stage of formation of a regional ecosystem. In this regard, this paper will investigate the fundamental mechanisms and driving forces of urban spatial restructuring through a case study of the creative arts and cultural ecosystem in Seongsu-dong, Seoul, Korea. Thus, the main purpose of this study is to identify the formation process and key drivers behind the development of the early arts and cultural ecosystem in Seongsu-dong from an evolutionary perspective.

• Women's Studies Review
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• v.27 no.1
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• pp.3-36
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• 2010

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.629-637
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• 2022

It is at risk of depletion of biodiversity due to indiscriminate overfishing of ecosystems and destruction of habitats. Intensive fertilizers or development of related facilities to increase agricultural production in poor indigenous areas devastate the soil. Preservation of biodiversity is now emerging as an important issue of global human coexistence. After the Post-2020 GBF Declaration, all governance in agricultural development in indigenous agricultural areas should be supported and promoted as biodiversity conservation measures. A compromise plan to reduce ecosystem development and biodiversity loss can help establish public governance policies. In this paper, a viability kernel used for viable control feedback analysis is introduced to solve conflicting economic and ecological problems in ecosystem conservation, and a mathematical model on biodiversity conservation by the viability kernel is examined. Because all species in the ecosystem are interdependent, if the balance is broken, biodiversity is depleted, which is irreversible and eventually leads to extinction. For sustainable use and harmony of biological resources, a lot of policy consideration is required, such as creative governance that can efficiently protect all species. Subsidies or tax incentives have a direct impact on biodiversity conservation. The recovery of species in a state of decreasing biodiversity can be said to be of great economic value. Biodiversity will allow indigenous producers to be proud of their unique traditional knowledge and have a positive impact on local tourism, thereby enhancing regional identity and greatly contributing to the survival and prosperity of mankind.

• Journal of the Korean Geographical Society
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• v.33 no.spc
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• pp.709-719
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• 1998

오늘날 세계는 물질적으로 풍요롭게 되었지만, 생태위기의 발생과 더불어 환경문데를 둘러싼 불평등이 감소하기 보다는 오히려 증대하고 있다. 21세기를 위한 새로운 패러다임으로서 생태학은 이러한 불평등을 극복하기 위한 지식 및 실천으로서 '환경정의'의 개념 또는 이론을 필요로 한다. 진정한 환경정의론은 한편으로 생태학의 규범적 측면들을 발전시키면서 다른 한편으로 이의 이데올로기의 동원을 막을 수 있는 이론적 및 실천적 토대가 될 것으로 기대된다. 환경정의에 관한 개념적 연구는 주로 사회정의에 관한 철학적 전통, 특히 자유론, 공리주의, 계약론을 포괄하는 자유주의적 정의론, 맑스주의적 정의론 및 포스트모던 정의론 등에서 도출된 주요 개념들을 자연환경에 확대시키고자 한다. 환경정의에 관한 몇몇 학자들, 대표적으로 벤쯔(Wenz), 하비(Harvey), 로와 그리슨 (Low and Gleeson) 등은 다양한 전통을 위에서 제시한 (환경)정의론들을 면밀히 고찰하여, 이들 각각의 한계를 제시하거나 문제점들을 지적하고, 나아가 이들을 종합하고자 했다. 이들의 연구는 환경정의에 관한 다양한 이론들의 특성을 이해하는데 많은 도움을 주지만, 그 자체로 일관성 있는 이론으로 발전하지는 못했다. 이 글에서 제시되는 환경정의론은 인간들 간의 관계, 자연과 인간들 간의 물질적 관계, 그리고 상징적 관계 등에 상응하도록 정의를 3가지 차원, 즉 분배적 정의, 생산적 정의, 승인적 정의로 구분하고자 한다. 이들은 각각 필요의 원칙, 노동의 원칙, 그리고 의사소통의 원칙에 기초하며, 또한 각각 자유주의적, 특히 롤즈의 정의론, 맑스주의 정의론, 그리고 비판이론이나 포스트모던 정의론에서 많은 시사점들을 얻을 수 있다.