• Journal of Korean Library and Information Science Society
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• v.53 no.3
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• pp.73-94
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• 2022

Florence is the cradle of the Italian Renaissance. It is the result of a combination of medieval humanists' exploration of ancient Greek and Roman knowledge and culture, the leadership of great monarchs and priests, patronage of the Medici family, etc., free-thinking and creativity of artists, and critical consciousness and cultural needs of citizens. However, the Florentine Renaissance could not have blossomed unless the Medici family had collected ancient manuscripts and translations, and built libraries to preserve and provide literature. Based on this logical basis, this study outlined the Florentine renaissance and historic libraries, analyzed the collection and composition of favorite books of the Medici family, and traced the architectural characteristics and metaphors of the Medici libraries, The San Marco Library (Michelozzo Library), Library of Badia Fiesolana, and the San Lorenzo Library (Laurentian Library) were the priming and birthplace of the Florentine Renaissance despite of many difficulties, including earthquake, fire, restoration, transfer, seizure, and closure. In particular, the San Marco Library, which was opened in 1444 based on the financial support of Cosimo de' Medici, Michelozzo's design, and Niccoli's private collections was the first common library in the Renaissance period. And the architectural highlight of the Laurentian Library, which opened in 1571 under the leadership of Giulio (Papa Clemente VII), is Michelangelo's staircase, which symbolizes 'from ignorance to wisdom', and the real value of the content is the ancient manuscripts and early printed books, which were collected by the humanist Niccoli and the Medici family. In short, when discussing the Florentine Renaissance, Medici's collection and historic libraries are very important points. The reason is that the ancient collections were not stuffed products, but syntactic semiotics, and the libraries are telescopes that view the history of human knowledge and culture and microscopes that create knowledge and wisdom. If records dominate memories, libraries accumulate records. Therefore, long breathing and time capsule strategies are also required for the development and preservation of retroactive books in domestic libraries with a relatively long history.

• (The) Research of the performance art and culture
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• no.43
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• pp.145-172
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• 2021

Shin Myung-soon's is based on the taboo 'bombing of the Han River Bridge'. The reality of the bombing of the Han River Bridge in 1950 and the shooting of Colonel Choi Chang-sik was known only as a word of mouth. At that time, the ruling class did not want to reveal the painful mistakes of the unfavorable war situation in the early days of the war and the false broadcasting of the president. The truth of the case, which was kept completely secret even to the bereaved family, could only be revealed after the regime change. After that, the bereaved family of Colonel Choi Chang-sik confirmed the innocence of the deceased through a request for retrial, and then the was born. However, the fate of was not so smooth. At the time, the performance officials vividly remember the difficulties they had with the text. Despite passing the pre-screening of the script, the performance was canceled just before the performance. The fact that the National Theater, officials from the Ministry of Culture and Education, and even military generals visited the practice room to stop the performance, on the contrary, was a testimony to the dangers of . It can be summarized as a crack in official history and a move to stop it. was later adapted into a special TV drama in 1981 and was first released to the public. This was a very meaningful step in terms of dealing with politically sensitive subjects on television, but the inconsistency of in the first place has largely disappeared. After that, in 1988, only after democracy entered the phase of appeasement, could be performed in its full form. In short, can be said to be an example of a process in which the history of the Korean War recorded from the standpoint of an established order and the counter-memory that crack it up are transformed according to the changes of the times and media.

• Korean Journal of Remote Sensing
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• v.39 no.5_4
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• pp.1173-1183
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• 2023

Over the past 20 years, Korea's overall import and export cargo volume has increased at an average annual rate of approximately 5.3%. About 99% of the cargo is still being transported by sea. Due to recent increases in maritime cargo volume, congestion in maritime logistics has become challenging due to factors such as the COVID-19 pandemic and conflicts. Continuous monitoring of ports has become crucial. Various ground observation systems and Automatic Identification System (AIS) data have been utilized for monitoring ports and conducting numerous preliminary studies for the efficient operation of container terminals and cargo volume prediction. However, small and developing countries' ports face difficulties in monitoring due to environmental issues and aging infrastructure compared to large ports. Recently, with the increasing utility of artificial satellites, preliminary studies have been conducted using satellite imagery for continuous maritime cargo data collection and establishing ocean monitoring systems in vast and hard-to-reach areas. This study aims to visually detect ships docked at berths in the Busan New Port using high-resolution satellite imagery and quantitatively evaluate berth utilization rates. By utilizing high-resolution satellite imagery from Compact Advanced Satellite 500-1 (CAS500-1), Korea Multi-Purpose satellite-3 (KOMPSAT-3), PlanetScope, and Sentinel-2A, ships docked within the port berths were visually detected. The berth utilization rate was calculated using the total number of ships that could be docked at the berths. The results showed variations in berth utilization rates on June 2, 2022, with values of 0.67, 0.7, and 0.59, indicating fluctuations based on the time of satellite image capture. On June 3, 2022, the value remained at 0.7, signifying a consistent berth utilization rate despite changes in ship types. A higher berth utilization rate indicates active operations at the berth. This information can assist in basic planning for new ship operation schedules, as congested berths can lead to longer waiting times for ships in anchorages, potentially resulting in increased freight rates. The duration of operations at berths can vary from several hours to several days. The results of calculating changes in ships at berths based on differences in satellite image capture times, even with a time difference of 4 minutes and 49 seconds, demonstrated variations in ship presence. With short observation intervals and the utilization of high-resolution satellite imagery, continuous monitoring within ports can be achieved. Additionally, utilizing satellite imagery to monitor changes in ships at berths in minute increments could prove useful for small and developing country ports where harbor management is not well-established, offering valuable insights and solutions.

• The Journal of the Acoustical Society of Korea
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• v.26 no.7
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• pp.343-352
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• 2007

The present study aims to investigate the design standard for acoustic criteria of Korean traditional music which could be used for the design of Korean traditional music halls. In order to do this, subjective listening tests were undertaken to musicians using auralized sounds which were convolved with the impulse response of traditional instruments recorded in an anechoic chamber. 94 pairs of sound were made which have different value of acoustic parameters including RT, BR, Brilliance, G, C80, ITDG, IACC. A paired comparison method(PCM) was used to analyze the results from the subjective listening tests. The results show that the preference of acoustic criteria for the Korean traditional music is far different from those of western music. As a result, specific range of acoustic criteria were suggested for the appropriate acoustic conditions of Korean traditional music. Also, a guideline of the acoustic design of halls for performing the Korean traditional music was suggested which could be used as a basic reference in the future works.

• Journal of The Korean Society of Grassland and Forage Science
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• v.15 no.3
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• pp.175-185
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• 1995

This experiment was carried out to investigate the optimum rates of animal excreta(cattle slurry-N) for the highest dry matter production and improve the nutritive values of reed canarygrass with different cutting frequency. The results are summarized as follows; The highest relative dry matter yields for annual dry matter yield were 42.2% and 45.2% at 3rd cut in 3 and 4 cuttings, and 34.7% at 4th cut in 5 cuttings, respectively. The annual dry matter yields of non slurry-N application plot showed were from 6.8 tons to 8.0 tons/ha in all cutting frequencies. The highest annual dry matter yield obtained was in 3 cuttings. The annual dry matter yield increased with an increase of applied rates of slurry-N in all cutting frequencies. Annual dry matter yield was produced by 3.3 tons/ha at rates of 90 kg N/ha/cut in 3 cuttings, and more 1.7 tonsha and 2.4 tons/ha at rates of 30 kg N/ha/cut in 4 and 5 cuttings than that of non slurry-N application plots. The contents of crude protein were 12.01% and 15.0% at rates of 90 kg N/ha/cut in 3 and 4 cuttings, and 16.59% at rates of 120 kg N/ha/cut in 5 cuttings, respectively. On the contrary, the content of acid detergent fibre(ADF) showed the lowest values at same rates of slurry-N application in each cutting. J. The average content of crude protein was significantly increased with cutting frequencies, and they were 11.43%, 13.53% and 15.53% in 3, 4 and 5 cuttings, respectively. The average contents of acid detergent fibre(ADF) were 40.27%, 40.53% and 37.06% in 3, 4 and 5 cuttings. The values of 5 cuttings were significantly lower than other cutting frequencies, but the values of acid detergent fibre(ADF) was not significantly different between 3 and 4 cuttings. 6. The efficiency of dry matter production to slurry-N application rates showed the highest values of 18.9 kg and 15.7 kg DM/kg N at rates of 30 kg N/ha/cut in 3 and 5 cuttings, and 16.3 kg DM/kg/ N at rates of 90 kg N/ ha/cut in 4 cuttings. The efficiency of total nitrogen yield to slurry-N application rates were the highest values of 0.51 kg and 0.43 kg W k g N at rates of 30 kg N/ha/cut in 4 and 5 cuttings, and 0.52 kg TN/kg N at rates of 90 kg N/ha/cut in 3 cuttings, respectively. 7. The ranges of economic slurry-N rates were estimated as the 107.2-151.0 kglha, 359.1-375.7 kgha and 160.3-236.9 kg/ha in 3, 4 and 5 cuttings, and marginal dry matter yields were 9.6-10.0 tons/ha, 12.4-12.6 tons/ha and 9.0-9.7 tons/ha in 3, 4 and 5 cuttings, respectively. 8. The limiting sluny-N application rates to maintain the highest dry matter yields were estimated to be 420.0 kg/ ha, 440.6 kg/ha and 666.3 kg/ha in 3, 4 and 5 cuttings.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.70-99
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• 2021

Yeong-am's 'Jeongwon (貞元)' stone monument, designated as the Jeollanam-do Cultural Heritage, is considered to be the oldest of the epigraphs in Jeollanam-do. Immediately after the discovery, the possibility of it being a Maehyangbi of Memorial Inscriptions was mentioned and attracted attention. However, there is an absolute age of the 'Jeongwon (貞元) of 2 years' (786), so despite it is a relatively early epigraph (金石文), there are not many papers on the theme related to this stone monument. I believe that this stone monument is a Maehyangbi (埋香碑). While reviewing and comparing the results of the existing research, I decoded the text from the 42nd character of the 4th line. As a result of the review, that was conducted, it was confirmed that this stone monument is truly a Maehyangbi (埋香碑). In particular, it was recorded in the literature of the late Joseon Dongguk-myungsanggi (東國名山記) that the letters of the Maehyangbi (埋香碑) are not recognizable. However, it is clearly stated that this stone monument is a Maehyangbi (埋香碑). Although there is no common expression for 'bury (埋)' or 'incense burial (埋香)' in the traditional Maehyangbi (埋香碑), which were popular in the late Goryeo and early Joseon Periods, it can be seen that it is a Maehyangbi (埋香碑) from the words "hide (呑藏)" and "10 bundles of fragrant incense (合香十束)" that are engraved on the stone monument with the name 'Jeongwon.' In other words, it is thought that it meant 'hide (呑藏)' instead of 'bury (埋)'. Circumstantial evidence for the monument of Jingamseonsa (眞鑑禪師), built in 888, contains the an epigraph from the Unified Silla Era. There is a phrase on it that says 'Plant incense on the shore (海岸植香)' on the monument of Jingamseonsa (眞鑑禪師), and it conveys its meaning without using the character 'bury (埋)'. As a result of the absence of the character 'bury (埋)' on the stone monument with the name 'Jeongwon', it is not considered as a Maehyangbi (埋香碑). However, there is evidence that the stone monument with the name 'Jeongwon (貞元)' is in fact a Maehyangbi (埋香碑) and it is also in the Geumpyoseok (禁標石; Forbidden Stone) around Gukjangsaeng (國長生) and at the entrance of Dogapsa Temple (道甲寺). The letters written on the gold sign suggest the possibility that the charcoal used to burn incense (香炭) at the royal tombs of King Jeongjo (正祖) was produced around at Dogapsa Temple (道甲寺) in Wolchulsan (月出山). Since the charcoal used to burn incense (香炭) is naturally related to incense (香), it has been shown that the area around Wolchulsan, where Dogapsa Temple is located, has a long history related to incense (香). The letters visible on the stone monument, the record of Dongguk-myungsanggi (東國名山記) in the late Joseon Dynasty, and the letters on the Geompyoseok (禁標石; Forbidden Stone), all show that the stone monument with the name 'Jeongwon (貞元)' is a Maehyangbi (埋香碑). Considering the fact that the earliest Maehyangbi (埋香碑) in existence is the Maehyangbi (埋香碑) in Yeongam (靈巖) Ippam-ri (笠巖里), which has two dates from 1371 at the end of Goryeo and 1410 at the beginning of Joseon, the stone monument with the name 'Jeongwon' which was set up in 786, would be the oldest Maehyangbi (埋香碑) that we know of. In addition, there is a historical significance in that the Maehyangbi (埋香碑) is proven in the record of Dongguk-myungsanggi (東國名山記), a document from the late Joseon period.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.110-118
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• 2015

Borimsa Temple in Jangheung, one of the Goosanseonmoon of Shilla Dynasty, calls for a study in the field of landscape architecture because it has very significant elements in cultural and ecological landscaping aspects. This study examined the changes in landscaping elements of Borimsa Temple since the 17th century in order to newly recognize cultural landscaping value of space composition elements for traditional temple and to verify landscape architectural position. For research method, literatures such as Sajeonggi (事蹟記), Joongchanggi, a surveyed map by Fujishima Gaijiro in 1928 and Joseon Gojeogdobo (朝鮮古蹟圖譜) and modern documents including Borimsa Temple Precision Ground Survey Report and photographic records of National Archives of Korea and provincial governments were examined together with a field survey in order to trace changes in landscape elements such as buildings within the temple site, pond and temple forest. The results are as the following: First, for geographical locations of Borimsa Temple, it is located in an auspicious location and Shipyuknahansang and Cheonbul were placed in a supplementary purpose according to the contents of Bojoseonsatapbi. Compared to Namhwaseonsa Temple in China, it has a similar environmental composition but the fact that buildings were placed on platforms is a distinctive difference. Second, architectural landscape of Borimsa Temple went through the Japanese colonial era and Korean War and still going through changes today. Thus, there shall be some appropriate measures such as to establish an archive of past landscape data. Third, the contents of Borimsa Temple Sajeonggi suggests that the pond of Borimsa Temple had been in a indeterminate form with stones on the outer edge. Its name could have been Yongcheon (湧泉) according to the contents of Joongchanggi. Also, the current landscape, in comparison with past photographs, is a result of changes from surface raise occurred by ground reinforcement within the temple site. Fourth, Jangsaengpyoju (長生標柱) mentioned in Bojoseonsatapbi and Borimsa Temple Sajeonggi was thought to be the dried juniper tree in front of Daewoongbojeon, which can be found in past photographic documents but, it is now assumed to be Seokbihyeong (石碑形) considering the Gukjangsaeng and Hwangjangsaeng of Dogapsa Temple of the similar time period. Moreover, Hongsalmoon mentioned in Joongchanggi was established by King's order after the Manchu war of 1636 in praising of Buddhist monks those who had volunteered to fight for the country. Fifth, it is apparent in Borimsa Temple Joongchanggi that geomancy was a consideration in landscaping process of Borimsa Temple, and the record indicates that pine trees, bo trees and persimmon trees were planted. Sixth, tea tree forest was verified of its historical root that is Seongchailyeo from Unified Shilla through passing down of Jeong Yak-yong's Goojeunggoopo method and relevant documents of Seon Master Choui and Yi Yu-won. Seventh, nutmeg tree forest suggests that nutmegs were used in national ceremonies and for medical uses. The nutmeg tree forest was also verified of its role as Naehwasoorimdae (a forest built to prevent fire from spreading) through aerial photographs and placement of a forest reserve.

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"Hajaeilgi (荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon (司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.