• Korean Institute of Interior Design Journal
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• v.23 no.3
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• pp.153-163
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• 2014

The eco-friendly elements are important for new construction and renovation and redevelopment of the buildings. The green buildings are related with minimizing environmental pollution and how to live with nature throughout the entire process of demolishing and building. The purpose of this paper is to study on eco-friendly business buildings in the trend of mandatory green building certification system. The analysis of this paper is comparative studies on practices at eleven domestic eco-friendly business buildings through site survey on design framework of green buildings. The design framework of eleven this buildings is six kinds of skills on technical, renewable, ecological, cultural, healthy, social. The eleven this buildings in the new & renewable energy and IT technology of technical sector are satisfied with the framework. But, domestic most advanced eco-friendly business buildings are placed difference between almost the two times on the lower buildings at comparative evaluation. The three of this buildings are gratified rainwater harvesting and waste recycling systems for renewable and recycle. The buildings have an excellent aspects of technology and ecology. The benefits of this buildings are related with future compulsory zero energy house to take technical advantage of renewable energy. However, the buildings reflecting the regional culture types is insufficient. The buildings should be supplemented as follows. This buildings are need to have the social enhancement programs and design for convenient space of community residents, through health and comfort of on workplace. Moreover, this buildings have features of coexisting with human beings and nature friendly with the aim of realizing the sustainable development. The social enhancement programs through regional cultural aspects with ecology are related with individual and community livings in harmony, non-hierarchical communal lifes. The development of the cultural aspects provide for consensus about the local community and creating sustainable communities. Thus, The buildings are to have energy saving, pleasant and healthy living environment and interactive individual and community livings in harmony.

• The Journal of the Korea Contents Association
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• v.9 no.5
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• pp.118-127
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• 2009

The current global spread of communal residential culture and the trend of continuing increase of newly built apartment environment are increasing the demand of home network products for each residential space and among households. The continuing advancement of ubiquitous and the introduction and development of home network system are promoting the demand for the product design. The residential culture change and the apartment interior design change are having mutual effects on the lifestyle of residents and the product design and demand new product design. Coordination with interior products, interior style and products, product and fashion design and reconstruction and fusion between the products and their element factors are the core element of this design study. Based on this, integrated design strategy and concept research and analysis were studied for the design process, and have been expressed in three dimension design through which the design functionality and the external aesthetical design can correspond to each other. It's because the aspect of the future development prospect can be predicted in detail by presenting practical design plan.

• Journal of Families and Better Life
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• v.28 no.2
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• pp.63-76
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• 2010

A law facilitating a family-friendly social environment was legislated in December 2007. According to the law, projects for facilitating a family-friendly social environment consisted of a family-friendly working environment, a community environment, and the promotion of a family-friendly culture. There has been much progress in developing a family-friendly working environment through projects such as those advocating for flexible work hours, an employee support system, and child care and a family care support system. However, in terms of a family-friendly community environment project, there was no noticeable advancement. Hence, this study was conducted to find ways to vitalize the family-friendly village project in terms of the family-friendly community environment project. The major findings of this study were as follows: A family-friendly village could be structured on the three axes of time, space, and relation. The model of the family-friendly village project consists of the following three steps: motivation, systematization, and participating & practicing. In the motivation step, integration, community, and sustainability were needed as basic ideologies for a family-friendly village. In the systematization step, providing systematic educational systems for residents taking on leadership and activist roles was stressed. In the participating & practicing step, many ways to facilitate residents' social relationships were suggested: starting the project from matters of common interests, making the resolution of families' problems a communal task of the residents, accepting the opinions of various groups associated with the matter, and taking a differentiated project process according to the geographic, socio-economic, and demographic characteristics of the groups. It is strongly suggested that the family-friendly village should be taken as a common functional scheme in everyone of eight livable village models because a key factor in a family-friendly village, family care, serves an essential function in any livable village model.

• Journal of the Korean Society for Library and Information Science
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• v.51 no.1
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• pp.289-306
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• 2017

This study explores the concepts and programs of 'makerspaces' at public libraries. It examines the extended and sustainable service outreach strategies of 14 Korean public libraries whose makerspaces were identified as "infinite imagination spaces." Through interviews with staff members, the study identifies the needs, effects, limitations, and future direction of makerspaces. The study also evaluates the development, types, funding sources, and outcomes of makerspaces in public libraries through related literature reviews and case studies. The study's findings suggest that strategies with stable and varied funding, staffing, and training are crucial to fostering makerspaces that not only become communal gathering spots, but also become gateways to technological tinkering that 'make' spaces for community archives.

• Journal of English Language & Literature
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• v.54 no.4
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• pp.561-577
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• 2008

L.M. Montgomery's Anne of Green Gables is not only confidently labelled a Canadian classic but also placed as a national icon along with the moose, the beaver, and the Habs in Canada. Anne's 'Canadianness' is partly due to its location in the rural world of Prince Edward Island. The fictional Avonlea is described as the ideal space where Canadian spirit can interact with the personified surrounding landscapes through Celtic imagination. Additionally, the communal bond of Avonlea fully demonstrates Scottish Canadian identities. The Scottish national character of Avonlea is responsible for clannishness of the Cuthberts and the Lyndes. The disrespect to the French is also due to Scottish heritage in Avonlea. As an outsider Anne wants to be integrated into the community of Avonlea, and successfully adapts herself to the regional shared values. Meanwhile she partly challenges the strictness and rigidness of the born Canadian Avonlea residents. Despite its Canadian origin, Anne of Green Gables is accepted as part of the American canon of children's literature in the Unite States. The configuration of Anne as an American heroine is noticeable among American scholars: by relocating it to the US the female Bildungsroman in the nineteenth century America, a group of literary critics adapt Anne as an American girl for American readers. The heroine of Anne of Green Gables is linked to American novels such as Louisa May Alcott's Little Women, Kate Douglas Wiggin's Rebecca of Sunnybrook Farm and Gene Stratten Porter's A Girl of the Limberlost. Anne is even classified as another Caddie by American literary critics: Anne is placed at the center of Caddie Woodlawn Syndrome as another Wisconsin pioneer child. Canadian identity of Anne is intentionally excluded and Anne was reborn as an American girl in the U.S. In this context, Anne functions as a sign of nation and a site for cross-national identity formation.

• Journal of English Language & Literature
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• v.56 no.4
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• pp.667-690
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• 2010

This essay attempts to read Percy Bysshe Shelley s The Mask of Anarchy by attending to a political agenda that Shelley seeks to propose and embody in the poem. This poem was written as a response to an exceptional political event, the Peterloo Massacre, and thus it is evident that Shelley intended to engage in contemporary politics by writing this poem. As many critics have pointed out, however, the way in which this poem addresses social, plitical issues is ambivalent and even confusing, since it contains many elements that contradict each other, and sometimes its political visions are based on incoherent conceptions. For this reason, this poem has been considered to be a failure as an occasional poem which should provide the reader with a clear direction for political actions. Faced with this critical problem, this essay proposes that the ambivalence this poem reveals-e.g., the confrontation between moderate artistic fantasy and radical tenets-is not a retreat from political activism, as some critics suggested, but a result of its creation and embodiment of a public sphere which invites various social classes and their positions. The mode in which Shelley conceives this unified public sphere in the course of writing The Mask of Anarchy can be interpreted in terms of the following three features. First, this poem underscores the significance of thoughts in constituting a communal space between people, thus asking the reader to participate in this process of thinking on given issues. Second, this poem suggests that people should enlighten each other by engaging in communicative reciprocations. Lastly, the public sphere formulated by the previous two features should incorporate various socio-political agents beyond class boundaries (even oppressors themselves) into its own working field. After explaining how these three features are manifested in the poem, this essay argues that the unified public sphere thus formed in the poem is the very agenda that Shelley aims to propose for the contemporaneous politics and culture. As a conclusion, this essay highlights how Shelley s project of creating a unified public sphere finally failed in contemporary history through observing two contrasting receptions of Shelley s works.

• Journal of the Korean Geographical Society
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• v.47 no.5
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• pp.735-754
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• 2012

Korean society in the 2000 has experienced new many social and spatial issues such as the process of neoliberalism and changes in urban and spatial policies, the development of information and communication technology and reconfiguration of informational social space, radically increasing foreign immigrants and transformation to multicultural society, global warming and environmental injustice, and these new issues have promoted development of social geography in Korea. In addition to a review on them, this paper provides a review on empirical researches on traditional issues which have been dealt with in social geography in the 2000 in Korea. Even though there have been numerous sub-issues, they can be divided into two categories: one is urban and communal social geography including urban housing and residential segregation, urban social problems such as poverty, crime, education, health care, social welfare, urban and rural community building, identity, sense of place, and social movement; the other is social geography of population and migration, including population movement, aged society and social welfare for elderly people, and foreign immigrants and formation of multicultural social space. As some difficult conditions such as path-dependent process of neoliberalism, transformation toward informational, aged, and multicultural society would continue, so social geography in Korea to tackle with these external conditions should deepen its theoretical insights and widen its research issues.

• Korean journal of applied entomology
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• v.55 no.3
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• pp.235-243
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• 2016

The winter cherry bug, Acanthocoris sordidus (Thunberg), is an insect pest hat damages plants from Solanaceae and Convolvulaceae. The developmental period from egg to adult averages 76 days at $25^{\circ}C$. Adult egg-laying occurred irregularly via spawning, averaging 195 (up to 468) eggs per individual on the abaxial leaf surface of the host plant. Results of linear regression indicated that the lower developmental threshold temperature was $13.9^{\circ}C$ and the effective accumulated temperature was 526.3 DD. Data from a pepper field in 2015 indicated that overwintering adults first appeared during late June (daily average temperature = $25.7^{\circ}C$), reaching maximum density by early September. A choice test examining colonization preferences using a net cage and a Y-tube olfactometer revealed that females gravitated toward conspecifics (other females, males, or both), whereas males moved toward empty areas. Finally, we found that communal breeding results in a longer developmental period and higher eclosion rates than solitary breeding. Developmental periods and eclosion rates were also for colonies in a large space than for those in a small space. This outcome suggests that colonization effects on insect development are stronger in a smaller area.

• Journal of Christian Education in Korea
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• v.68
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• pp.279-306
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• 2021

This paper intends to say that children's worship as a liturgy for children living in modern society is an important place to support children's personal development and experience of coziness necessary for their personal development. To this end, this thesis first regards modern society as an unstable society, analyzes fluid society and individualism as the causes, and deals with changes in educational style accordingly. In a fluid society, children are not provided with a solid form and lasting environment that supports personality development, and the education style changed under the influence of individualism and pluralism requires a heavy task of determining the direction of one's life and constantly making choices and decisions. Therefore, children need rules and forms that help them live together, and they need a space that can give them comfort that helps them develop their personality. As an argument for this, second, this paper deals with the concept and function of the liturgy in order to understand the worship of children as the liturgy. The third deals with the elements necessary for the development of children's personality that can be experienced in children's worship. First, it deals with the meaning of religious, aesthetic, and communal driving forces that children can experience in children's worship, focusing on Eberhard's research. In addition, it deals with the meaning of language and expression methods provided in children's worship, and finally, it says that children's worship can be a space where you can experience stability and coziness. Through this, it is emphasized that children's worship can play an important role in supporting the personal development of children living in modern times.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.