• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.132-151
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• 2009

Gut (Shaman ritual) in the west coast area is consisted to sanyang-geori (hunting), tasal-geori, gunwoong-geori those describe from hunting process to preparing animal sacrifices to a deity. The characteristic of gut in the west coast area which are represented for mock hunting and animal sacrifice ritual is practicing at the sibamasturi in Japan. This paper aims to compare a shaman ritual in west coast area in Korea and Japanese Sibamasturi from the comparative folklore point of view. Gut in the west coast area is well known for dividing sacrificial offering: vegetable for sinryeong and meat for singyeong. This division of spiritual deity shows it has different background from agriculture and hunting culture. Hwanghae-do gut has been formed under the various life environments. Therefore, each stage is conducted according to the purpose of the ritual. Sanyang-geori (hunting) represents the scene of hunting in the mountain and by catching live animals and it refers to Gunwoonsin, and will be offered. Animal sacrifice is a positive ritual which get rid of bad luck and pleased deity. Sibamasturi is practiced in mountain area where most of people involve in hunting and agriculture. Therefore, this area has both agricultural ritual and hunting ritual. Sibamasturi is practiced in January (lunar) and it also has meaning of beginning of agriculture and hunting in mountain area. Ground burnt off for cultivation way symbolizesfire ritual and mock hunting as well as animal sacrifice together. These rituals match to farmers of mountain area in the south-east Asia. The gut in the west coast area and Japanese Sibamasturi have common point that mock hunting and animal sacrifice are practiced at both rituals, however, the structure for these two ritual are different. In other word, there animal sacrifice has been formed with different cultural back ground.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.12
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• pp.287-293
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• 2018

The Korean peninsula has been known as an area that is free of volcanic disasters. However, recent observations and research results of volcanoes in Far East Asia, including Baedu Mountain and Japanese volcanoes, show that the Korean peninsula is no longer a safe area from volcanic disasters. Since 2012, the Korean government has been developing an IT-based construction technology, VDRS (Volcanic Disaster Response System), for effective volcanic disaster response system. The main users of VDRS are public officers in central or local governments. However, most of them have little experience and knowledge about volcanic disasters. Therefore, it is essential to develop education contents and implement training on volcanic disaster response for effective response in a real disaster situation. In this paper, we deal with the development of a mobile application based on virtual reality (VR) for realistic volcanic disaster response training. The objectives of training are the delivery of knowledge and experience for volcanic disasters. First, VR contents were generated based on spatial information. A 3D model was constructed based on a Digital Elevation Model (DEM), and visualization models for meterological effects and various volcanic disaster diffusion effects were implemented for the VR contents. Second, the mobile application for the volcanic disaster response training was implemented. A 12-step story board is proposed for volcanic disaster experience. The application was developed with the Unity3D engine based on the proposed story board to deliver knowledge of various volcanic disasters (volcanic ash, pyroclastic flows, volcanic mudflow etc.). The results of this paper will be used for volcanic disaster response and prevention training and for more realistic training linked with augmented reality technology in the future.

• Acta Via Serica
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• v.8 no.2
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• pp.25-52
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• 2023

The astronomic observatory of Graw Village is located on Mount Dari Lolikan, facing the village. Graw is located in the foothills of Mount Ser-i-Rash, 25 km northeast of Erbil Governorate, Iraq. This study attempts to clarify the foundations of this observatory, its components, as well as the founder and the date of its establishment. The study made efforts to clarify the benefits of this calendar to local residents in their daily lives. The database for this study is based on direct observation of the observatory station. The observation included the recording date and position of sunset and the appearance of stars throughout the year. Observation and documentation for both sunset and stars were performed over several years due to weather conditions since observation was not possible on foggy and rainy days and nights. Each observation took five to ten minutes depending on the clarity of the sky. The observatory consists of a group of stone cones. Each cone was built by stones in a specific location after careful and long observation of the sunset. Efforts were made to observe the disappearance and reappearance of the stars based on the change in the position of the Earth in relation to the sun. Graw's calendar helped to recognize important times of the year, such as the winter and summer forties, which were very important, especially when snow covered the roads, transportation stopped, crops spoiled, and pets stayed in their barn. The most important features of the winter forties are the memories, experiences, and minds of the villagers' ancestors. The forties were associated with the arrival of cold and heavier rain throughout the year, which is consistent with modern science, as the angle at which the Earth rotates increases the number and activity of weather depressions that affect the study area during this period. This observatory has a close connection with the daily life of the villagers, especially in the past centuries. It helped the people of the area in their appointments to carry out their work in the field of agriculture. The observatory was also of great importance in the field of education in the past centuries, especially in traditional religious schools. It also appears from this research that the calendar has ancient roots, which extend back thousands of years, as evidenced by the Ezidis who follow an ancient religion whose roots extend back thousands of years and who fast during both the winter and summer forties annually, with the participation of people in various regions of the world. It is not known who made this astronomic observatory but most of the oral information that has been passed down to us by word of mouth agrees on both Mullah Abdullah Al-Kurdi and Mullah Omar. Likely, this astronomic observatory was built around the late 17^th and early 18^th centuries.

• Economic and Environmental Geology
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• v.43 no.4
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• pp.417-427
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• 2010

The Lankawi archipelago is located in 30 km western offshore near the Thailand-Malaysia border in west coast of the Malay Peninsula and consists of 99 (+5) tropical islands, covering an area of about $479km^2$. Together with biodiversity in flora and fauna, the Lankawi archipelago displays also geodiversity that includes rock diversity, landform diversity, and fossil diversity. These biodiversity and geodiversity have led to the Lankawi islands as a newly emerging hub for ecotourism in Southeast Asia. As a result, the Lankawi islands have been designated the first Global Geopark in Southeast Asia by UNESCO since July 1st, 2007. The geodiversity of Lankawi Geopark today is a result of a very long depositional history under the various sedimentological regimes and paleoenvironments during the Paleozoic, followed by tectonic and magmatic activities until the early Mesozoic, and finally by surface processes that etched to the present beautiful landscape. Paleozoic strata exposed in the Lankawi Geopark are subdivided into four formations that include the Machinchang (Cambrian), Setul (Ordovician to Early Devonian), Singa (Late Devonian to Carboniferous), and Chuping (Permian) formations in ascending order. These strata are younging to the east, but they are truncated by the Kisap Thrust in the eastern part of the islands. Top-to-the-westward transportation of the Kisap Thrust has brought the older Setul Formation (and possibly Machinchang Formation) from the east to overlay the younger Chuping and Singa formations in the central axis of the Lankawi islands. Triassic Gunung Raya Granite intruded into these sedimentary strata, and turned them partially into various types of contact metamorphic rocks that locally contain tin mineral deposits. Since Triassic, not much geologic records are known for the Lankawi islands. Tropical weathering upon rocks of the Lankawi islands might have taken place since the Early Jurassic and continues until the present. This weathering process played a very important role in producing beautiful landscapes of the Lankawi islands today.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.5
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• pp.40-54
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• 2015

Tashkent Seoul Park was completed in June, 2014, following the signing of a sisterhood relationship between Seoul City and Tashkent, the capital of Uzbekistan in July, 2010. An open competition for the design of the park was held and, based on the design, the park was completed in June and open to the public in September, 2014. Tashkent Seoul Park is more than a public park in Tashkent. The focus was on making it a starting point for offering a new model for traditional parks of Korea built abroad. Korean gardens and parks built in overseas cities are not only a landscape space but also serve as an ambassador that promotes the culture of Korea to foreigners who are unfamiliar with Korean culture. Therefore, Tashkent Seoul Park was designed to reflect the beauty and uniqueness of Korean traditional landscaping to promote the image of Korea and Seoul. As such, the design and plan was focused on the best measures to make known Korean culture through a design that sets itself apart from the landscape of Uzbekistan. To date, Korean parks or Seoul parks that have been built overseas have focused on the re-enactment of gardens and parks during the Josun Dynasty era. But with the Tashkent Park, the process of the 170,000 people from Goryeo was also reflected onto the design so that the culture and sensibilities of old Goryeo could be felt as well. Korean traditional garden design elements for the representation of the Korean identity are taken from the pilot study. This design element includes not only that of Goryeo, but also the Josun Dynasty era to allow local people to experience a general Korean traditional garden. The traditional beauty and lyricism of Korea was presented to Central Asia through the park in Tashkent so that the citizens could feel the simple yet down-to-earth beauty of Korean aesthetics. As such, the spatial experience of story-telling in Seoul Park evolves from two points of view. First, it is a spatial experience from the perspective of the Goryeo period and of foreigners. It is a continuum of a landscape experience where one can trace the sentiments of Korea and a hometown in Korea by passing through lyrical and multi-faceted spatial structures. Second, it is an experience that evolves from the viewpoint of an outsider, including the Tashkent citizens. It allows visitors to read the various methods and attitudes in an unfamiliar landscape and terrain. Through a story-telling that is reminiscent of the Silk Road through which trade with East Asia took place, visitors can interact with Korean culture in the Korean Garden and throughout the process they can feel the very Korean sentiments. This park presents the latest example of a 'Korean Garden' formed overseas and thus presents a clue to understanding the representation pattern of the Korean aspects of Korean Gardens through a study on the design strategies.

• Economic and Environmental Geology
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• v.44 no.4
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• pp.273-288
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• 2011

Chon-Ashuu copper mining claim area is located, in terms of the geotectonic setting, in the northern part of the suture line which is bounded with the marginal part of Issik-kul micro-continent on the southern part of North Tien-Shan terrane. The geological blocks of Chon-Ashuu districts belong to the southern tip of Kazakhstan orocline. The rock formation of this area are composed of the continental crust or/and arc collage and the paleo-continental fragments-accretionary wedge complex of pre-Altaid orogenic materials. ASI(Alumina Saturation Index) of Paleozoic plutonic rocks in Chon-Ashuu area belong to the peraluminous and metaluminous rocks which were generated from fractional crystallization of Island and volcanic arc crusts in syn-post collisional plate. The geology of the ChonAshuu area consists of upper Proterozoic and Paleozoic rock formations. According to Harker variation diagrams for Chon-Ashuu arenaceous sedimentary rocks, the silty sandstone of Chon-Ashuu area showing the mineralogical immaturity were derived from Island arc or the marginal environments of active continent in Cambro-Carboniferous period. Numerous intrusive rocks of Chon-Ashuu area are distributed along north east trending tectonic structures and are bounded on four sides by the conjugate pattern. The most common type of the plutonic rocks are granodiorite and monzodiorite. According to the molecular normative An-Ab-Or composition (Barker, 1979), the plutonic rocks in Chon-Ashuu area are classified into tonalite - trondhjemite - granodiorite (TTG) series which are an aggregation of rocks which is the country rock of copper mineralization, that are formed by melting of hydrous mafic crust at high pressure.

• The korean journal of orthodontics
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• v.41 no.5
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• pp.324-336
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• 2011

Objective: The aim of this study was to conduct three-dimensional finite element analysis of individual tooth displacement and stress distribution when a posterior retraction force of 200 g was applied at different positions of the retraction hook on the transpalatal arch (TPA) of a molar, and over different lengths of the lever arm on the maxillary anterior teeth in lingual orthodontics. Methods: A three-dimensional finite element model, including the entire upper dentition, periodontal ligaments, and alveolar bones, was constructed on the basis of a sample (Nissan Dental Product, Kyoto, Japan) survey of Asian adults. Individual movement of the incisal edge and root apex was estimated along the x-, y-, and z-coordinates to analyze tooth displacement and von Mises stress distribution. Results: When the length of the lever arm was 15 mm and 20 mm, the incisal edge and root apex of the anterior teeth was displaced lingually, with a maximum lingual displacement at the lever arm length of 20 mm. When the posterior retraction hook was on the root apex, the molars showed distal displacement. When the length of the lever arm was 20 mm, anterior extrusion was reduced and the crown of the canine displaced toward the buccal side, in which case, the retraction hook was on the edge, rather than at the center, of the TPA. Conclusions: The results of the analysis showed that when 6 anterior teeth were retracted posteriorly, lateral displacement of the canine and lingual displacement of the incisal edge and root apex of the anterior teeth occur without the extrusion of the anterior segment when the length of the lever arm is longer, and the posterior retraction hook is in the midpalatal area.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.63-84
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• 2022

One of the ancient nomadic cultures, the Saka is generally regarded as an important intermediary in the ancient Eurasian cultural network. This study is the reinterpretation of the excavations conducted on the Katartobe tombs site of the Saka culture through a joint three-year-long project by the National Research Institute of Cultural Heritage in Korea in collaboration with the Cultural Heritage Research Institute under the National Museum of the Republic of Kazakhstan. The main discussion of the study deals with the burial rituals performed by the community who built the Katartobe tombs by the comparison and review of the various researches on the Saka tombs based on the archaeological artifacts discovered during excavation. The research has shown that the Saka tribes maintained the tradition of burying domesticated animals, such as horses, with its owner and performed burial rituals which often involved the use of fire. The archaeological remains of the Saka also show that the burial rituals like these formed the key aspect of their cultural heritage. The archaeological discoveries also show that the Saka mourners built wooden cists under a single mound when they needed to bury multiple corpses at once and sustained the practice of excarnation when burying the bodies of those who died in the different periods of time. Some burials included a tomb passage which was used not only for carrying the deceased but also for a separate burial ritual. The main discussion of this study also deals with the remnants of bones of animals buried with their deceased owners in the same kurgan, as well as the animal species and their locations in the kurgan, resulting in the discovery of diverse meanings connected with them. The pottery buried in the tombs were largely ceremonial offering vessels, just like others excavated at nearby Saka tombs and located around the buried corpse's head facing toward the west. The excavation of the tombs also shows that two vessels were arranged at the corners of the coffin where the feet are located, revealing the characteristic features of the burial practices maintained by the tribe who built the Katartobe tombs. It may be too early to come to a definite conclusion on the burial practices of the Saka due to the relative lack of research on the kurgans across Central Asia. Excavations so far show that the kurgans clustered in a single archaeological site tend to display differences as well as uniformities. In conclusion, the ancient Central Asian tombs need more detailed surveys and researches to be able to make strides in an effort to restore the cultural heritage of the ancient Central Asian tribes who played a crucial role in the Eurasian cultural landscape.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.251-276
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• 2020

The purpose of this article is to critically read Globalizing Borderlands Studies in Europe and North America to examine trends in border studies conducted so far in Europe and North America and to discuss the expandability and limitations of the narrative. It introduces a variety of case studies covering the borderlands of Europe and North America from ancient to modern times. It consists of a total of 10 chapters, in addition to the introduction chapter to clarify the purpose and definition of the collaboration and the short conclusion chapter on the prospects for the future of borderlands studies. This volume has some important implications for current borderland research in two main respects. First, it can introduce us we the areas and targets that the leading researchers from European and North American academia (usually the United States') have paid attention to. It also examines the current status of borderland research and predicts whether it will be possible to study various border areas where exist in other regions (especially in Asia) based on accumulating academic achievements, as well as the possibility of expansion of so-called 'globalization'. Second, it introduces the borderland as a conceptual space, beyond the border area as a physical space that is commonly thought of when it comes to 'border'. Cases of "conceptual borderlands" can be applied to a number of topics ranging from an individual's identities to the methods of governance, religions, economies, social institutions, families, labor issues, public health services and gender issues. There are, however, also some questions to be noted in the volume: the lack of consistent use of terminology, which can be considered general problems of collaboration studies; the fact that the authors still tend to understand borderlands within the imperialist discourse, perhaps because of their academic background is situated mainly in Europe and North America; the borderlands cases described here as the areas of conflict and struggle only. Nevertheless, the book is of significance in that it suggests a possibility of various borderlands studies and helps us to have better understanding of the current geopolitical situation imposed on the Korean Peninsula, which is located on the borderland between the continental and maritime powers.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.103-137
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• 2022

In religious symbology, an emblem is a symbolic mark, which differentiates a religion from other groups. In addition, it holds a symbolic or conceptual character that enables viewers to recognize a certain religion. Daesoon Jinrihoe, a representative order among Korean religious traditions, also has a symbolic mark; however, it has not been designated with an official name as symbol despite its usage dating back to May 11, 1978. At the time, that mark has served as an emblem. Afterwards, the emblem was printed and has been officially used as a flag (unofficially known as the Dao Flag, the Fellowship Flag, etc.) since October 20th of that same year. The emblem of Daesoon Jinrihoe which is not only printed in the flag but has been utilized as a symbolic mark representing the order. Nevertheless, it is hard to find research related to this symbol. Consequently, this study aims to apprehend the existing materials about the flag's emblem and its meaning, as well as attempt to interpret its various implications. Indeed, this work will suggest another point of view about the emblem given that it embraces ambiguity. This research suggests that the emblem symbolically depicts the Daesoon (Great Itineration), Samwon (三圓, Three Circles), Sadae (四大, Four Dae), and the Center, and that, all together, this can imply more profound meanings than were expressed in previously posited explanations. As such, this study draws further significance from Daesoon Thought and find: first, the circle in the center of the emblem signifies the pivot of Daesoon; not just the earthly circle (地圓) or the human circle (人圓). This opens up the possibility that the circle symbolizes Mugeuk (Limitlessness) and Taegeuk (Great Ultimate), which include the pivot of Heaven, Earth, and Humanity. Secondly, the symbol of soil (土) in the center is separated from the human circle and reveals the symbol of harmony and creation as the rod shape of Four Dae. Thirdly, the protuberances in the circle point to specific directions and this allows for additional layers of meaning.