• Journal of Korean Historical Folklife
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• no.45
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• pp.291-325
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• 2014

This study is about examining the changing process of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty. For this, it was compared with book of national rites. This paper will outline the differences of commemorative rites of worshiping heaven between Korea and China and its reason for changing process. Also, it shows the understanding of the historic characteristics of commemorative rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through analyzing conducted religious service. Following methodological approach was used to achieve the aim of the study. The study includes historical changing process and basic ritual of commemorative rites of worshiping heaven from Koryo dynasaty to King Sejo period through various chronicles and books of rites. Understanding the trend transition of operating commemorative rites of worshiping heaven is expressed differently based on the situation in those days even though it is the same operation of commemorative rites of worshiping heaven. The existing study only primarily considered the rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through the resources within the country. However, the process of settlement of commemorative rites of worshiping heaven is closely related to settlement of Confucian formality. As the problems cannot be solved if institutional changes are researched only though the resources within the nation, this following study also considered the transition of commemorative rites of worshiping heaven in China for sure. Through this approach, the study understood how China's rites of worshiping heaven settled down and formed in Korea and found differences of the rites of worshiping heaven between the two nations by comparing China's book with ornamental "seal" characters throughout many generations. Furthermore, it also illustrated historical characteristics of rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty by analyzing carried out religious service. Although it seems like there are many similarities of Chinese ritual procedure between Koryo dynasty and Chosun dynasty, there are existing significant differences in the context. Moreover, it is clear that there are differences of ritual between Tang, Song, Ming dynasty. These differences are directly connected to Korea and also with transition of king's power. Generally, Tang and Song dynasty show similar trend whilst Ming clarifies the differences between the two. For instance, there are differences between deep bow and superintendent of cho-hun, a-hun, and jong-hun. Transition of configuration is also one of the major differences. Changing of configuration has considerably important meaning refer to status of king's power. Analyzing specific features, such as size of altar, ancestral tablet, people who participate in sacrifices, okpye, configuration, and etc., made possible to consider the actual differences, not just examining different features of vaguely. Based on this foundation, the study closely examined the differences among the periods between the nations and gave the significance of the differences.

• The Journal of Korean Philosophical History
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• no.52
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• pp.243-280
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• 2017

To the mid 19th from the early 20th century, there were many movements about religion in Korea society. Protestant which first flew in 1885 grew up greatly and Confucianism of traditional thought sought for religionization to survive. At once new religions named Korea ethnical religion appeared. They are Donghak(東學), Daejonggyo(大倧敎), Jeungsangyo(甑山敎) and Won-Buddhism. Generally speaking, these ethnical religions deeply relates with Korea original mental culture. In this paper, I want to infer that these religions have Korea origin metal culture. The first, I will consider some traditional thoughts of (1) worshiping of Heaven, (2) practice and (3) harmony from traditional (religious) ceremonies and thoughts. Ans then I will infer how these traditional thoughts from origin mental culture appear in ethnical religions of Donghak(東學), Won-Buddhism(圓佛敎), and Jeungsangyo(甑山敎).

• Korean Institute of Interior Design Journal
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• v.22 no.5
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• pp.78-87
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• 2013

This study is targeted at the people who live in Jecheon. It investigated the general term concerning the preservation and reuse of architectural heritage, the awareness of local architectural heritage, and the civic consciousness about the relationship between architectural heritage and townscape. And, it is aimed to be used as a basic data for the preservation and reuse of architectural heritage and townscape in Jecheon. This study was conducted using the survey and the statistical analysis. The result are as followings. Firstly, when the policy related to the preservation and reuse of architectural heritage in Jecheon is to be made and proceeded, it should actively promote and reflect the views of the citizens. Secondly, it should be to develop the available utilization programs and to find the method to increase the accessibility of architectural heritage. Thirdly, it should be considered the method which can give the economic benefits to owners and the enjoyment of culture to the citizens. Lastly, the long term plan will be required for a distinctive townscape in Jecheon. And, when modern architecture adjacent to the architectural heritage is built, we should be considered the design which can be expressed the historicity of architectural heritage.

• Proceedings of the Plant Resources Society of Korea Conference
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• 2018.10a
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• pp.34-34
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• 2018

천연물 산업은 과학적 기술력이 요구되는 고부가가치 산업으로 건강기능식품 등의 원료 산업으로 각광받고 있다. 최근 친환경, 지속가능성에 대한 관심 증가로 천연물 제품에 대한 수요가 증가되고 있으며 고령화 사회 진입과 건강에 대한 의식 수준 상승으로 전세계 건강기능 식품 시장 확대 추세에 있다. 생물자원의 70%이상을 수입에 의존하고 있는 우리나라는 천연물 산업의 경쟁력 확보와 고부가가치화 실현을 위해 천연물 산업 육성 촉진이 필요하다. 또한 지역 균형발전 측면에서 신성장동력 마련 및 국가 차원의 형평성을 고려한 전략적 투자가 필요한 시점에서 천연물 관련 산업의 신성장동력화를 통해 지역의 한계점 등을 개선하고, 새로운 먹거리 발굴과 함께 지역 전략산업으로 육성이 필요하다. 제천의 특화산업업인 한방천연물산업의 고도화와 활성화를 위해 영세한 스타트업 및 중소기업의 연구 및 제품개발을 지원하기 위한 인프라와 산업 클러스터 조성이 요구되고 있다. 제천은 풍부한 한약재 생산지를 보유하고 있어 전체 면적의 50% 이상이 석회암 지대로 알칼리성 토양이 넓게 분포되어 있고, 토양의 양분이 풍부하며 해발고도 250m 이상의 준산간 지역에서 주로 재배가 이루어지고 있어, 배수가 양호하고 병충해가 적어 한약재의 친환경 재배 및 다년생 한약재 재배가 가능한 지역이다. 이러한 천연물 산업을 육성하기 위하여 산업통상자원부, 충청북도, 제천시, (재)충북테크노파크는 180억원의 사업비로 '글로벌 천연물 원료제조거점시설'을 구축하여 규격화된 천연물 원료공급 시스템을 갖추었으며 150억원을 투자하여 '천연물 조직배양 상용화 시설'을 건립 중에 있다. 또한 향후에는 천연물 클러스터 가치 사슬의 완성형으로 160억 상당의 '천연물 제제개발 생산시설' 사업을 기획하고 있어 장차 대한민국의 천연물 산업을 앞장서 견인할 것으로 예상 된다.

• Journal of the Korean Institute of Rural Architecture
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• v.12 no.2
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• pp.59-66
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• 2010

The idyllic housing is dreamed by citizens today. The government has promoted the rural activation and satisfied citizen's needs about idyllic housing through the advanced rural village development project. Jecheon city aims to develop idyllic housing area in Baegun. This study investigated the resident' consciousness and actual conditions of idyllic housing in Baegun by field study. The aim of this study is to suggest data of idyllic housing policy by analysis idyllic housing of actual condition and resident' consciousness of demands. The idyllic housing of resident is aged sixty five or more from Seoul and Gyeonggi-do. Second, they want to be maintenance of life convenience facilities, improvement of traffic, necessity of medical institution. Third, it is necessity of variety program to solve conflicts between residents and immigrants and to make community of residents.

• (The) Research of the performance art and culture
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• no.37
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• pp.127-155
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• 2018

This paper considers the structure and meaning of the folktale accompaniment of the sound of UlsanSoeburisoree. The review process examined the meaning of each structure of the UlsanSoeburisoree in the preparation process while preparing the main elements of the structural features along with the historical background of the structure. UlsanSoeburisoree is Poongcheol ritual ceremony which means prayer ceremony for the production of iron. The sound of UlsanSoeburisoree is 1-Gilnori 2-Gosa 3-The sound of blowing smelting process 4-The sound of process of iron smelting 5-The sound of tabooline 6-The sound of blowing smelting process 7-The sound of blowing matches 8-The After-party. This structure is in line with the structure of folk play called Gilnory-Gosa-Performance-After-party. This is similar to the basic structure of folk beliefs Cheongsin(請神)-Osin(娛神)-Songsin(送神). Thus, the sound of UlsanSoeburisoree was formulated in a sequential parallel structure. The sound of UlsanSoeburisoree resemble the sacrifice of heaven ceremony since the time of the SamHan dynasty. The sound of the birth of life by physical sacrifice also plays the role of the song of creation of new life. The sound of UlsanSoeburisoree can be seen not only in Korea 's folk culture but also in folk culture of GyeongnamDo area. There are many festivals to pray for the abundance of life for UlsanSoeburisoree. Soil plays an absolute role in the process of producing iron. For those who soak it, the earth is a religious object. Among the folk tales handed down in the Yeongnam area, there are a lot of performances that are passed down through the blending of the people 's affection to overcome the harshness of life. In the case of the sound of UlsanSoeburisoree, it can be said that it was made and mixed with the wind that wanted to go beyond the harshness of life and the spirit of art.

• Journal of the Korean Institute of Rural Architecture
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• v.8 no.3
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• pp.9-16
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• 2006

This study is the YongDuSan area which finished a basic plan of a rural village development projects in 2006 February. Rural village development Projects of YongDuSan area in Jecheon city progressed as follows. It is played by consciousness investigation to the objects with 143 adult man and woman in a region until November 4th from October 28th(for eight days) in 2005. The results of study as follows; First, YongDuSan area and income were mostly contenting themselves in life. This is as there is income through HwangGi, and be as there is a little inconvenience of a life as is located in the city neighboring. Also, prepare the infrastructure which can process a twice and three times through HwangGi businesses, were as an income business they are continuous, and to be stable was possible, and were investigated if done so. The second, local residents were recognizing so that a rural related projects enforcing in the most governments can't affect greatly a life improvement and activation. Therefore, let you understand residents so that these projects are performed by residents, and an educational program and aggressive public information to be able to feel participation consciousness are necessary. The third, Must review a plan to strengthen bisexual a talented person leadership education in order to develop a local ability. And Construction of a system to be able to increase efficiency operating a village and The system that can manage systematically that kind of system is necessary.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.

• 한국태양에너지학회:학술대회논문집
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• 2012.03a
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• pp.354-359
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• 2012

With the long-term use of fossil fuel, the whole world is suffering from serious abnormal changes in weather caused by global warming. For this reason, many countries are reducing greenhouse gas emissions out of obligation and the allowable emissions are assigned to each country. Korea is also putting much effort into reducing greenhouse gas emissions by 30 percent against BAU(Business As Usual) by 2020, and is pushing ahead with several projects such as 'Million Green Home' and 'Hatsal Gaduk Home' to expand the use of new renewable energy in house as part of its policy. This study was designed to come up with improvements and help to expand photovoltaic facilities, by investigating and analyzing the current state of photovoltaic facilities in the country and problems in installing them through an in-site reconnaissance and a survey in Jecheon area. As the result, it was found that residents in the area were inadequate to operate and install photovoltaic facilities, lacked awareness of them and felt burdened economically by managing and installing them, although they had a high awareness of solar energy and photovoltaic facilities are constantly increasing with governmental support. In conclusion, it is considered that as improvements, operational effects should be increased through development of techniques, factors to reduce the effects in operating them due to insufficient management and installation should be removed and awareness of residents need to be improved through long-term plans, political support and education of the government.

• The Journal of Korean Philosophical History
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• no.37
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• pp.97-134
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• 2013

Kim Ee-man was born and grew up in Jecheon (堤川). As a government officer and a Confucian scholar belonging to Namin School, Kim Ee-man was active in the early and middle of 18th century. Kim Ee-man composed good poems since he was a child. In addition to being a good poet, Kim Ee-man later became a model government officer, who had thorough awareness on serving citizens (爲民). When he was a governor in Yangsan (梁山) county, he built an embankment for farmers by out of his own salary. The academic world of Kim Ee-man faithfully succeeded the basis of Toegyehak (退溪學) and he took Sohak (小學) as important. The reason of Kim Ee-man having established a practical guideline in the form of inscription and proverbs was also directly related to the issue of moral practice. Kim Ee-man also received the influence of ancient classic study from his teacher Lee Seo-woo (李瑞雨) and took Yookgyeong (六經, Six Classics in China) important in practice. Kim Ee-man started the study on Joojahak (朱子學, the doctrines of Chu-tzu) in later years. He became more thorough in being a public figure while reinforcing effort on differentiating the principle of heaven (天理) and human desire (人欲).