• Journal of the Korean Institute of Landscape Architecture
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• v.34 no.1 s.114
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• pp.107-119
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• 2006

The Korea Water Resources Corporation(KOWACO) proposed bidding for an alternative design for Hwabuk Multi-purpose Dam in March of 2004. The site is located in Hakseong-ri, Goro-myeon, Gunwi-gun, Gyeongsangbuk-do and has adrainage area of $87.52km^2$. The purpose of this project is to establish an environmentally friendly plan for minimizing the damage that was caused by the construction of the Hwabuk Multi-purpose Dam. The design principle of KOWACO was the restoration of the natural environment, a harmonious landscape, and the creation of a space of regional and local culture. The basic concept of this project involves an ecological-restoration axis and a functional-connection axis. The site is divided into four spaces: (1) the space of memory and symbol, (2) the space of nature and ecology, (3) the space of regional and local culture, and (4) the space of the regional economy. There are four sub-spaces in the space of memory and symbol: the track forest, the time forest, the memory room, and the sun plaza. There are three sub-spaces in the space of nature and ecology: the habitat of aquatic birds, the wind forest, and the eco-corridor. There are five themed parks in the space of regional and local culture: the culture and relic room, the wildflower garden, the ecological pond, the insect observation park, and the pyogo maze. There are three areas in the space of the regional economy: the forest pension, the waterside pension, and the community center, as Dungdungi village was reorganized to serve as a lodging complex. These themed parks, working together, can offer an effective space for nature, culture, rest, and experience.

• Spatial Information Research
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• v.8 no.2
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• pp.183-189
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• 2000

According to Oriental perspective on Universe, all systems become complete when three elements namely time, space, and human are all present. The only computer technology which can integrate these three elements is GIS. The current GIS database and system architecture, however, mainly concentrate on managing and analyzing spatial data without considering temporal and human elements. Despite the limitations, it is certain that GIS technology will develop into a unity within which the three elements of time, space and human are integrated. On the other hand, with the rapid acceptance of Internet technology, a new small universe that can be called "cyber world" is emerging. However, the current small univers created by internet is only a half-universe which does not include the concept of space. The creation of "cyber nation" which truly reflects our living environment in computer and information communication networks can only be achievedthrough the integration of GIS and Internet. Currently, many countries are heavily investing in GIS. Based on the magnitude of investments, we can expect that the concept of "cyber nation" will further develop into "cyber world" where the search for information on any part of global village is possible with the simple use of mobile phone regardless of time or location. If so, it might be possible to create a "Digitopia", a digital utopia in cyber space. A new world is opening by the integration of GIS and Internet.is opening by the integration of GIS and Internet.

• The Journal of Fisheries Business Administration
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• v.49 no.3
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• pp.67-83
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• 2018

This study is aimed at finding policy directions for Korean fisheries and fishing villages by using Delphi method for fisheries experts. Fisheries experts have highly evaluated the achievements of fostering aquaculture industry, seafood export support measures, and natural disasters relief and recovery arrangements among the policies promoted as so far. And it was recognized that policies such as fishery resources management, creation and recovery of fishery resources, improvement hygiene and seafood safety, and provision young fishermen with training and capacity building will be important. Future megatrends, for example changes in food consumption pattern, climate change, and demographic structure changes are expected to have a significant impact on fisheries and fishing villages. The Delphi survey indicates that the most important policy objective is to secure a stable fisheries production. In other words, fisheries policy in the future should be aimed at suppling sustainable seafood for popular consumption. Finding strategies and action plans that can achieve this goal will be an important policy issue. In conclusion, it is necessary that a number of fundamental researches carry out in Korea, which can lead to finding out a multifunctionality of fisheries and fishing village. In addition, it is important to expand the scope of fisheries policy, which can consider not only the fisheries producers but also seafood consumer's and young fishermen perspectives. Furthermore, it recommends that fishery policy needs to include fishery related industry as well as application of 4th industrial revolution technology to fishery.

• Journal of the Korea Fashion and Costume Design Association
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• v.9 no.3
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• pp.133-149
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• 2007

Amid a wave of informatization, the world is allowing diverse exchanges and cooperations in the global village to be promoted. And, a change in the life environment and the consumption pattern allows the key word in distribution revolution called 'online' and 'emotion' to be recalled. As the emotion is being positioned as the trend of the new era, this study has its significance in that even the fashion industry desperately requires the emotion marketing aiming at the artistic value and practicality in fashion and the creation in value-added, and requires the development and utilization plan for diverse VMD programs on the rational dress shop, like the successful case of the trendy shop such as America's large bookstore 'Barnes & Noble.' Accordingly, the purpose of this study is to design and suggest the virtually trendy dress shop as one plan of utilizing VMD, by examining about the fashion business environment and about 'emotion trend' according to the consumer purchase needs, and through researching into the cases of the trendy dress shops with the emotion marketing. The virtual trendy dress shop 'Muse,' which was proposed as its research result, was designed with having the main concept as urban naturalism, which points to the urban and sophisticated coordination, and to the simple personality and rational value, as one method of utilizing VMD in the differentiated dress shop. And, it is desired to be performed the researches on the development and the utilization plan for diverse VMD programs in the dress shop down the road.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.71-82
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• 2016

Through literature review and on-site survey of Gimcheon Bangcho pavilion(芳草亭), the features of garden design(庭園意匠) including geographic conditions, landscape modeling of Nujeong(樓亭) and Jidang(池塘, Pond), and scenic interpretations in Nujeong Jeiyoung poetry(樓亭題詠詩) have been carefully researched and the findings are presented below. Bangcho pavilion is located in a village called Wonteomaeul, which belongs to the feng shui state of golden hairpin and floating lotus. It has long been the cultural hub of communication and social interactions among the villagers. The Head House of Jeongyanggong(靖襄公宗宅), the main house(本第) of the Yeonan Yi Clan(延安李氏), is about 150m away from Bangcho pavilion, an artistic space whose landscape modeling is of the form called Nujeong. The name 'Bangcho' reflects the noble man(君子)'s determination: "I yearn for the place where honey parrots fly and the fragrant grass grow." From the two story structure of the pavilion where there is an additional floor installed to the central ondol room by a four-sided subdivision door, one can detect the aspiration of the men for pursuing an open view. One can also observe the efforts in designing the room to be used for multiple purposes from a private place to an office for periodic publication of a family lineage document called "Garyejunghae(家禮增解)". Bangcho pavilion's main sight of interest is Mrs Choi's Pond(崔氏潭), the one and only garden structure that comprises the twin round island of square pond(方池雙圓島) among the existing Jidangs in Korea. In this special Jidang, there are two coexisting islands that represent a well thought out garden facility for symbolizing conjugal affection and unyielding fidelity between master and servent(主從). In addition, the three inflows and one outflow facing the Ramcheon valley is regarded as an ideal garden design optimized for performing the function of a village bangjuk which is the site for undercurrent creation and ecological reprocessing. At present, Giant pussy willow is the only circular vegetation identified in the area of Bangcho pavilion, although this plant species is about to wither away judging from the signs of decrepitude that seems to persist for two out of three weeks. The old pine tree that appears in the 1872 Jeiyoung poetry of Byeongseon Song(宋秉璿) no longer exists. Anjae(安齋) Jang Yoo(張瑠)'s "Eight Scenary on Bangcho pavilion(芳草亭八詠)" and its expansive reproduction "Ten Scenary on Bangcho pavilion(芳草亭十景)" from Gwagang(守岡) Lee Manyoung(李晩永) depict vividly the pastoric scenery of an idyll(田園景) that stretches throughout the natural and cultural landscape of the province of Gimcheon and Guseong surrounding the Bangcho pavilion. The Bangcho pavilion sutra aims to establish Bangcho pavilion and the village of Wonteomaeul as the centre of microcosmos by dividing and allocating its scenic features according to the four seasons and times(四季四時), the eight courses(八方) and the meteorological phenomena, and it is the incarnation(顯現) of landscape perception upon the Byeol-seo Scenic site of Bangcho pavilion, the cultural hub of the region.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.59-70
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• 2013

This study was to suggest cultural landscape preservation, value creation, as well as utilization plan to help landscape development of Hahoe village by identify the existence of Okyeonsipyeong(玉淵十詠) natural features, which were set around Buyongdae(芙蓉臺) in Hahoe Village by Seoae(西崖) Ryu, Seongryong(柳成龍), and understanding their characteristics and meanings of natural features and meanings. Based on the writings of "Okyeonseodanggi" and "Okyeonsipyeong", the major results of this study are as belows. 'Okyeon(玉淵)' letters carved on the rocks, also known as the name of pavilion in Okyeonjeongsa(玉淵精舍), is the center of Okyeonsipyeong that symbolizes the enlightenment of clean noble man, as well as the symbolic locational expression of studying room. One of Okyeonsipyeong, 'Wansimjae', is assumed to be the name from the combination of two Buddhist names, 'Wanjeok(玩寂)' and 'Seshim(洗心)', 'Dangho(堂號)', lined on both sides with Wonlakjae, the residence of Seoae, as the center. Wansimjae is after all the natural feature indicating the overall Okyeonjeongsa as the core of Okyeonsipyeong with west edge Gyeomamjeongsa(謙巖精舍). Among ten Okyeonsipyeong natural features, Wansimjae(玩心齋), Ganjukmun(看竹門), Gyeomamsa(謙菴舍), Dalgwandae(達觀臺), Ssangsongae(雙松厓), and Dohwacheon (桃花遷) are on the right side of the stairway from Okyeonjeongsa to Gyeomamjeongsa, while Chuwoldam(秋月潭), Neungpadae(凌波臺), Gyeseonam(繫船巖), and Jijuam(砥柱巖) are on the road to the cliff under river cliff in Buyongdae as well as to the dock, and all are located within 500m radius close and diameter area. As the results of lexeme and context analyses of Okyeonsipyeong poet, they are mainly about Confucian teachings symbolizing the constancy of the classical scholar including ego becoming one with the nature and back to the nature, unworldliness and farsighted view, transcendence and seclusion, as well as integrity spirit. In Dohwacheon and Gyeomamsa poets, there is Tao characteristics and brotherhood that pursue fairylands such as Mooreungdowon(武陵桃源). To create tourism brand and landscape of Okyeonsipyeong, it is necessary to prepare storytelling plans including the letters carved on the rocks introduction in Buyongdae area, and also synopsis of the Silgyeongsusang musical, 'Buyongjiae(芙蓉之愛)' that is related to 10 natural features. In addition, the related plans of the experience road from Gyeseonam, which is the boat stop in Buyongdae, to Ganjukmun of Okyeonjeongsa, and again to viewing routes on the stairways to Gyeomamjeongsa using boats are necessary. For preliminary preservation and maintenance plans, the safety of the stairway from Okyeonjeongsa to Gyeomamjeongsa should be secured, the rock inscription should be preserved, landscape interpretation plates should be installed, trees and shrubs around Dohwacheon rock inscription should be removed, Dalgwandae letters carved on the rocks should be restored, and the bamboo forest outside Ganjukmun as well as Prunus persica plantation around Dohwacheon should be pointed out.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• (The) Research of the performance art and culture
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• no.38
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• pp.349-383
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• 2019

This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.

• Journal of the Economic Geographical Society of Korea
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• v.1 no.2
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• pp.103-134
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• 1998

This paper examined the evolution and development strategies of Young-deung Festival holding in Chindo since 1978. The Young-deung Festival is a representative event tourism in Korea. The water between Hoidong and Modo in Chindo, a small islet 2.8km off the coast, part to reveal a path 40m wide as a result of the moon influence on the tides. This phenomenon is called “young-deung-sal”on the Chindo. This event began on a small scale highlighting the treasury of traditional folkfore and shamanism peculiar to these islands, various cultural resources, and local place attraction such as young-deung-sal. But, in the early 1990s, with the introduction of systematic management and a variety of programs, the small village festival has steadily evloved in the scale aspects of the program, budget, profit, and the number of visitors participating in festival. In addition, the period of festival was prolonged for three days and visitors from other provinces have steadily increased, in particular visitors from Seoul and Gyoungkee have steadily increased. In order to develop the Young-deung Festival, the followings should be done: creation of local image through place attraction, private organization in supporting festival, adoption of management techniques for the local economic activites, and extension of linkage with tourists places around Chindo, target visitor marketing through a continuous visitor survey.

• Journal of Agricultural Extension & Community Development
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• v.19 no.4
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• pp.773-798
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• 2012

The study present the findings divide into brand naming, image, positioning. The farms built trust by consumer relationship with the farm brand. The results of the study provide insights for agricultural marketers who intend to design brand stories that align with their produce. This study is a regional case study of the factor analysis which explain residents' satisfaction of the efficient rural development projects under the Block Grants System in Buyeo. This study attempted to proceed the empirical survey of 353 residents who live in one 'town(eup)' and 13 'village(meon)' in Buyeo-gun and analyzed through SPSSWIN. The results of the satisfaction analysis in the local development projects satisfied with the overall average 3.16 and then empirically verified the important factors of the 'cultural and leisure activities', 'learning environment', 'jobs and working conditions', 'transportation'. The factor analysis of 12 variables united into three factors, the first Factors are 'transportation', 'learning environment', 'social welfare', 'cultural and leisure activities', 'Information and Communication', 'Health and Medical Services'. The second factors are 'crimes and accidents', 'environmental management', 'neighbor relations and social participation', and the third factors united into 'income and consumption activities', 'job creation' which imply the economic variables, and 'residential environment' as the common category.