• Proceedings of the KSAR Conference
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• 2002.06a
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• pp.183-183
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• 2002

• 한국신재생에너지학회:학술대회논문집
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• 2005.06a
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• pp.604-604
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• 2005

• 한국신재생에너지학회:학술대회논문집
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• 2005.11a
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• pp.608-608
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• 2005

• 한국신재생에너지학회:학술대회논문집
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• 2005.11a
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• pp.607-607
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• 2005

• Korean Journal of Heritage: History & Science
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• v.54 no.4
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• pp.212-231
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• 2021

This study examines the types of gods worshiped in the homes of Utsunoya village, the places where they are enshrined, the rituals and food offered to the gods, the decorations during the rituals, and the people's beliefs. Also, by comparing the gods worshiped in houses in remote Utsunoya with those of downtown Shizuoka, the differences and changes in the gods worshiped in the two contemporary spaces were predicted. Today, the gods enshrined in Utsunoya's houses are amatelaseu oomikami (天照大神), ancestor, ebisu, daigoku, kojin, inari, the god of the toilet, the god of land, and the god of water. From December 31st to January 3rd and on January 15th, Obon (July 15th), October when there is a festival at the village shrine, and on Ebisu Day (October 19th and 20th), residents offer drinks and food to the gods. Japanese beliefs at home are polytheistic in nature. They maintain national identity through kamidana and maintain family identity through ancestor worship linked to the Buddhist altar. The Japanese beliefs at home are firmly established in the background of the home, the base of family life. Japanese houses have a strong character as a religious space where they coexist "with the gods," and the residents have a cultural tradition of living with the gods.

• (The) Research of the performance art and culture
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• no.22
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• pp.93-121
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• 2011

This article is concerned with the withdrawal of the compositional principle of Jinogigut which has been performed in Seoul and the identification of its meaning based on the withdrawal. Jinogigut is a world where a god is connected to humans in complicated manners, this world and the world of the dead coexist, and it is a process of demonstrating that the dead, who have stayed in the world of humans, enter the world of a god. Jinogigut shows the process of leading the dead to the world of the dead one after another. First, the god-centered street is continued, and the gut displays through which process a god will guide the dead to the world of the dead. Next, is a human-centered street, which exhibits the appearance of the dead heading to the world of the dead following the death angel, more in detail. Finally, a human-centered structure shows how humans enter the world of the dead. Through this repetition, it reveals that the dead take a seat in the world of the dead, at last. The organization of the later part of the world of the dead-oriented gut in Jinogigut, which is god-centered, continues to a human-centered gut through the meeting between a god and humans. and , which are continued, followed by , are ceremonial rituals that confirm the dead entering the world of the dead without any problem. Begareugi shows that the entering of the dead into the world of the dead was completed with perfection by cutting hemp cloth, and informs the living that the dead expressed gratitude for holding the ritual for him/her by appearing at the venue of the gut once again and that the dead settled into the world of death. , which finally holds ancestral rites to the god of ancestors who is seated in the world of the dead, reveals that the dead, who had been a human, has been transformed into the god of ancestors through Jinogigut. Jinogigut also performs the function of comforting a client (who is the family of the dead) of the gut, who has faced a sudden death in his/her family. What is the most important for consoling the client is to display that the dead has entered the world of the dead without any problem. Jinogigut shows this process through a three-layered structure. It exhibits how the dead would be moved to the world of gods, as well as the safe entering of the dead who followed Jeoseung-saja(envoy from the world of the dead) and who had appeared to this world from the world of the dead. Then, it demonstrates again the appearance of the dead entering the world of the dead following Barigongu; thus, it placates the heart of the client's family.

• Proceedings of the Korea Technology Innovation Society Conference
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• 2017.11a
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• pp.249-249
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• 2017

본 연구는 신 국제무역이론(Meltzer, 2012, 2014, 2015)에 대한 실증분석을 목적으로 한다. 신국제무역이론은 기술혁신역량에 대한 이질적 기업분포가 국제무역에 미치는 영향을 중심으로 전개된다. 이 새로운 국제무역이론은 기술혁신분포형태가 국제무역효과를 결정한다는 핵심가정에서 출발하기 때문에 실증적으로 우리나라 제조 기업 기술혁신분포를 추정하고, 기술혁신분포형태 즉 우리나라 기업의 기술혁신과 기술모방분포에 대한 통계적으로 검증하여, 신 국제무역이론기반에 대한 적정성을 평가하였다. 본 분석결과를 바탕으로 기술정책 및 산업정책 방향을 간단하게 제언하였다.

• New & Renewable Energy
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• v.1 no.3 s.3
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• pp.14-23
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• 2005

Korean government set the goal of 5.6% to use renewable energy in electricity generation by 2011 compared with the current use of 0.13%. To achieve this goal, an innovative plan for market competitiveness would be required in addition to the feed-in-tariff [FIT] which is carried out at present in Korea. As a countermeasure, Ministry of Commerce, Industry and Energy [MOCIE] has taken it into consideration to introduce a Renewable Portfolio Standard [RPS] that is a purchase obligation program as an alternative plan to the FIT. Furthermore, the active renewable energy market may result from and also reversely result in the aid of North Korea with renewable energy. In this paper, we review The RPS in several country cases. Plans, systems, markets and institutionalization for solving efficiency in the area of renewable energy are discussed.

• New & Renewable Energy
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• v.20 no.1
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• pp.15-25
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• 2024

This study analyzes the economic feasibility of agrivoltaics in South Korea. The key findings are as follows. It was ascertained that an amendment to the Farmland Act, which currently has an 8-year permit period, is necessary to ensure the economic feasibility of agrivoltaic projects. Furthermore, economic feasibility improves when agrivoltaic projects are financed, as against cases without financing. Furthermore, the availability of low-interest loans through financial support programs significantly enhances economic feasibility. Scaling up projects leads to cost savings due to economies of scale, while community-based agrivoltaic initiatives generate higher revenue through the acquisition of additional Renewable Energy Certificates. These factors can help improve the economic feasibility of agrivoltaic projects. These incentives are emphasized as they can serve as a source of funding to foster community acceptance of agrivoltaic projects.

• Cross-Cultural Studies
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• v.35
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• pp.185-214
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• 2014

This paper presents an investigation into the forms of master archer Huhdai Mergen from Mongolian mythology and his character through archery. In Mongolian mythology, master archer Huhdai Mergen is usually connected to the regulation of the sun, the moon, and the stars in Heaven and the creation of stars. Such a series of acts are conducted through archery, which used to be performed as an incantatory ritual to resolve a disaster in life, dispel an evil spirit, and pray for affluence as well as for hunting. In Mongolian mythology, Huhdai Mergen is a master archer and hunter that rises to Heaven while hunting a deer and becomes Sirius with the deer becoming Orion. The Mongolian have believed that the two constellations protect them since ancient times. While Orion is related to the deer totem, Huhdai Mergen or Sirius is related to the wolf totem faith. Huhdai Mergen takes too much pride in his archery skills and ends up causing damage to himself, which can be understood as a pattern of controlling the power of personified Huhdai Mergen through excessive natural force. He also has something to do with Polaris, which is regarded as the stake to bind his horse to by the Mongolian. They also believe that their ancestral gods reside in the horse stake or column. The stake is the residence of Huhdai Mergen protecting the Mongolian people, which reflects his aspect as an ancestral god. He is also depicted as the god of thunder and lightning born in a cow. The stones he throws and the arrows he shoots in Heaven are the embodiments of thunder and lightning. The Mongolian have understood lightning of dispelling an evil spirit and striking wicked things as the arrow of Huhdai Mergen. The god of thunder and lightning has the attributes of a fertility god such as eliminating bad devils and bringing affluence. Huhdai Mergen is also manifested as the creator to create the earth and the savior to save mankind. Such forms all derive from his archery skills.