• SUVANNABHUMI
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• v.3 no.2
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• pp.143-152
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• 2011

• Journal of the Korean Institute of Rural Architecture
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• v.7 no.2
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• pp.56-63
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• 2005

This study is to provide basic research data of village composition and housing types of Central Java in Indonesia. So, I needed both field survey and research for 3 villages. I surveyed several houses cased on three village which located in two Desa of Salatica and one Desa of Purbowangi in rural area. The analysis of this research is divided into main categories as follow; The first is characteristics of village composition. And the second is classification of exterior form types and spatial composition of housing. Through this survey, the results of study are as follows. 1. The main elements of village compositions are public facilities, cross street including in naturalism, and shadow within high-rise tree. But it is not important to planning for orientation. 2. The types of house are 16 in all Indonesia land. But in this study 3 village are followed to Java style which has traditional roof style and clay tile material 지붕, 처마, conservation 3. Spatial composition of inner side is focused of living room-Ruang Tamu, and others are organized in small size. But recently new type of improved village house has rest room into living space.

• Journal of the Computational Structural Engineering Institute of Korea
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• v.27 no.6
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• pp.485-492
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• 2014

In regards to natural disasters, vulnerability analysis is a component of the disaster risk analysis with one of its objectives as a basis for planning priority setting activities. The volcano eruption raises many casualties and property in the surrounding area, especially when the volcano located in densely populated areas. Volcanic eruptions cannot be prevented, but the risk and vulnerability can be reduced which involve careful planning and preparations that anticipate a future crisis. The social vulnerability as social inequalities with those social factors can influence the susceptibility of various groups to harm and govern their ability to respond. This study carried out the methods of Social Vulnerability Index (SoVI) to measure the socially created vulnerability of the people living in Merapi proximal hamlets in Central Java, Indonesia that refers to the socioeconomic and demographic factors that affect the resilience of communities in order to describe and understand the social burdens of risk. Social vulnerability captured here, using a qualitative survey based-data such as interviews to local people with random ages and background to capture the answer vary, also interviews to stakeholders to help define social vulnerability variables. The paper concludes that by constructing the vulnerability index for the hamlets, the study reveals information about the distribution and causes of social vulnerability. The analysis using SoVI confirms that this method works well in ensuring that positive values indicating high social vulnerability and vice versa.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.12-46
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• 2022

Completed in 1467, the Thirteen-story Stone Pagoda of Wongaksa Temple is the last Buddhist pagoda erected at the center of the capital (present-day Seoul) of the Joseon Dynasty. It was commissioned by King Sejo, the final Korean king to favor Buddhism. In this paper, I aim to examine King Sejo's intentions behind celebrating the tenth anniversary of his enthronement with the construction of the thirteen-story stone pagoda in the central area of the capital and the enshrinement of sarira from Shakyamuni Buddha and the Newly Translated Sutra of Perfect Enlightenment (圓覺經). This paper provides a summary of this examination and suggests future research directions. The second chapter of the paper discusses the scriptural background for thirteen-story stone pagodas from multiple perspectives. I was the first to specify the Latter Part of the Nirvana Sutra (大般涅槃經後分) as the most direct and fundamental scripture for the erection of a thirteen-story stone pagoda. I also found that this sutra was translated in Central Java in the latter half of the seventh century and was then circulated in East Asia. Moreover, I focused on the so-called Kanishka-style stupa as the origin of thirteen-story stone pagodas and provided an overview of thirteen-story stone pagodas built around East Asia, including in Korea. In addition, by consulting Buddhist references, I prove that the thirteen stories symbolize the stages of the practice of asceticism towards enlightenment. In this regard, the number thirteen can be viewed as a special and sacred number to Buddhist devotees. The third chapter explores the Buddhist background of King Sejo's establishment of the Thirteen-story Stone Pagoda of Wongaksa Temple. I studied both the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms (翻譯名義集) (which King Sejo personally purchased in China and published for the first time in Korea) and the Sutra of Perfect Enlightenment. King Sejo involved himself in the first translation of the Sutra of Perfect Enlightenment into Korean. The Dictionary of Sanskrit-Chinese Translation of Buddhist Terms was published in the fourteenth century as a type of Buddhist glossary. King Sejo is presumed to have been introduced to the Latter Part of the Nirvana Sutra, the fundamental scripture regarding thirteen-story pagodas, through the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms, when he was set to erect a pagoda at Wongaksa Temple. King Sejo also enshrined the Newly Translated Sutra of Perfect Enlightenment inside the Wongaksa pagoda as a scripture representing the entire Tripitaka. This enshrined sutra appears to be the vernacular version for which King Sejo participated in the first Korean translation. Furthermore, I assert that the original text of the vernacular version is the Abridged Commentary on the Sutra of Perfect Enlightenment (圓覺經略疏) by Zongmi (宗密, 780-841), different from what has been previously believed. The final chapter of the paper elucidates the political semantics of the establishment of the Wongaksa pagoda by comparing and examining stone pagodas erected at neungsa (陵寺) or jinjeonsawon (眞殿寺院), which were types of temples built to protect the tombs of royal family members near their tombs during the early Joseon period. These stone pagodas include the Thirteen-story Pagoda of Gyeongcheonsa Temple, the Stone Pagoda of Gaegyeongsa Temple, the Stone Pagoda of Yeongyeongsa Temple, and the Multi-story Stone Pagoda of Silleuksa Temple. The comparative analysis of these stone pagodas reveals that King Sejo established the Thirteen-story Stone Pagoda at Wongaksa Temple as a political emblem to legitimize his succession to the throne. In this paper, I attempt to better understand the scriptural and political semantics of the Wongaksa pagoda as a thirteen-story pagoda. By providing a Korean case study, this attempt will contribute to the understanding of Buddhist pagoda culture that reached its peak during the late Goryeo and early Joseon periods. It also contributes to the research on thirteen-story pagodas in East Asia that originated with Kanishka stupa and were based on the Latter Part of the Nirvana Sutra.