• International journal of advanced smart convergence
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• v.11 no.2
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• pp.44-52
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• 2022

The purpose of our study is to examine the influence of telepresence on cultural heritage attachment in the context of virtual museum. We determined the effect of telepresence on visitors' aesthetic and educational experiences and how these experiences affect visitors' perceptions of virtual museum service value. Moreover, we investigate the effect of perceived virtual museum service value on museum attachment and cultural heritage attachment. A total of 143 visitors were sampled through an online survey focusing on Chinese virtual museum visitors. The results show that all the paths presented significant effects. Additionally, it was found that telepresence indirectly influences cultural heritage attachment through education experience and perceived virtual museum value. The theoretical and practical implications are also provided. An important implication is that online virtual museum is essential to raise visitors' education experience and their cultural heritage attachment. Thus, virtual museum should take initiative to enhance virtual reality to ensure traditional culture education and formation their cultural heritage attachment.

• Journal of the Korean Institute of Rural Architecture
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• v.8 no.2
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• pp.11-18
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• 2006

Ecomuseums come into close relationship with resident and community. Progress of heritage concept brings on the change of valuation standard in heritage, that life style of residents become most important element of cultural heritage. The change of display method has caused the generation of various experience programs in ecomuseum which are display and education based on participation of visitors and residents. Ecomuseums in Europe during progress have conceptual peculiarities by themes to keep the cultural identity and protect folk culture in regional community. 'Europe Ecomuseum Network' seriously affected by social change and development is new alternative to promote regional identity and cultural exchange among Europe countries. People participation with all residents is decisive factor to promote identity and attachment in native place, as well as collaboration with residents, experts, administrators and NGO is one factor for sustainable development and the realization of ecomuseum, activation of regional economy, and also is the root of efforts to protect and activate regional community.

• Korean Journal of Heritage: History & Science
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• v.56 no.1
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• pp.118-130
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• 2023

Decay or large cavities inside trees are the main causes of trees overturning and broken branches, and structurally weakened trees are more vulnerable to strong winds and heavy snowfall. Recently, as strong winds and typhoons increase due to climate change, the damage to human life and property due to trees overturning continues to increase, and cultural assets are in a similar situation. In particular, old big trees are structurally vulnerable to external shocks such as strong winds and heavy snowfall. This study was aimed at providing a scientific basis for preventive protection measures by conducting a structural stability diagnosis of seven retusa fringe trees designated as natural monuments. For the structural stability diagnosis, tree risk assessment and internal tree defect measurements were performed. As a result of the tree risk assessment, the Retusa Fringe Trees in Sinjeon-ri, Yangsan and Gwangyangeupsu had the highest risk of broken branches due to weak branch attachment strength. As a result of the diagnosis of internal defects of cross sections of measured trees, there were suspected cavities or severe decay in all except two trees of the population of Retusa Fringe Trees in Pyeongji-ri. Natural disasters due to climate change are increasing, and the scale is getting larger, so it is very important to preemptively manage large old trees through scientific structural safety diagnosis to manage trees that are vulnerable to environmental changes.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.138-171
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• 2001

This paper, based on the filed survey conducted from August 14 to 21, 2000, examines the architectural characteristics of traditional dwellings of Sujeonchon(수전촌, 水田村) village. Sujeonchon village is located on the northen slope of Changbaishan Mt., Andohyun(안도현, 安圖縣) of jilin Province(吉林省), a province in the northeastern region of China. The village was established between late 1940's and early 1950's by the Korean-Chinese. Later on, some of the Korean-Chinese residents moved out of the village and presently, the residents are composed of both the Korean-Chinese and the Chinese consisting about fifty-fifty. Since the cultural background and the living custom are different from each other ethnic group, that is, the Korean-Chinese and the Chinese, their dwellings reveal some differences between them. Through the study, the architectural characteristics and distinctions of the Korean-Chinese and Chinese dwellings are found and summarized as follows: 1.The way of building layout is different between them: the Chinese mainly follows the north-south direction of building layout, while the Korean-Chinese considers the surrounding environmental condition. 2.The floor level of kitchen is different between them: that of the Chinese house is same as the outdoor earth level, while that of the Korean-Chinese is lower than the outdoor level. 3.The way of providing the kitchen space is different between them: the kitchen of the Chinese house is consist of one separate room, while that of the Korean-Chinese is open to the living area. 4.The way of heating system is different between them: the Chinese house has kang only at the sleeping area, while the Korean-Chinese install whole under-floor heating of gudeul in the living area. 5.The attitude to the way of building is different between them: the Chinese are easily adapt to the new building materials and construction method, while the Korean-Chinese are showing strong attachment to the traditional way of building. 6.The houses of the Chinese and the Korean-Chinese have their own traditional ornaments and talismans on and in the building.

• Journal of Conservation Science
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• v.5 no.2 s.6
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• pp.15-24
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• 1996

Th)s study was carried out of the historical characters and textile coservations for Mrs. Danha Lee's Wonsam. As the textile material was silk, dry cleaning method was suggested. The solvents for dry cleaning were n-hexane, n-decane, and benzene. During the second cleaning process, the dry soap(HI-TECH, 120:1, volume ratio) was added to the mixed solvents. The reaction's temparature was $20^{\circ}C$, and the reaction's time was 30 minuutes. It seemed to be a gift for hot from the Royal Family because of the attachment of pheonlx hungbae. This wonsam was decorated symmetrically by gold weaving yarn, the basic fabric was green silk satin with glorius letters and floral patterns. It was made on the 17th C and the oldest thing among them.

• Journal of Digital Convergence
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• v.17 no.9
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• pp.193-198
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• 2019

In smart cities around the world, urban environments have become more convenient due to information and communication technology(ICT). However, extant studies reveal that the level of life satisfaction of citizens has not improved compared to that of the pre-smart city and citizens are skeptical about the role of the smart city. This is largely because local culture and needs were neglected during the planing and development of the smart city. The research was conducted on Cambodia as a pilot site and our findings indicate that middle age group's population is significantly small and the society is at risk of losing its culture. Therefore, this paper opens up various ways of embedding cultural programs using technology in order to pass down cultural heritage to young generation, provide an emotional attachment to the inhabitants and further build up a new phase of cultural legacy. This will engender cultural uniqueness to the city and intrigue tourists around the world resulting in the growth of the tourist industry. This research will contribute locally by providing a sense of community to the public and globally by suggesting applicable methodology to other cities that are under the similar context.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• Journal of the Korean Society of Clothing and Textiles
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• v.45 no.5
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• pp.741-757
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• 2021

In addition to direct sales to consumers, the direct-to-consumers (D2C) strategy, which provides specialized experiences and services, communicates closely with a consumer's perspective. This tendency is related to the recent trend wherein the luxury fashion system is being transformed into a new luxury. Therefore, this study analyzes the development of online D2C platforms and investigates the characteristics of new luxury from the functional, symbolic, and experiential dimension perspectives based on mobile apps, which is becoming increasingly important among online D2C platforms. Based on the study results, the premium of new luxury fashion displayed in Louis Vuitton's mobile D2C platform in terms of product utility and functionality is newly defined as a usable luxury experience. Moreover, from the heritage perspective, based on the cultural sympathy of the brand contents, we determine that an attachment can be formed between new luxury fashion consumers and brands. Additionally, the personalization service and experiential content on the D2C platform can directly afford emotional and bonding induced brand immersion in a playful way.

• Journal of Conservation Science
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• v.35 no.5
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• pp.518-527
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• 2019

This investion studies the manufacturing techniques of chimi(ridge-end roof tiles based on the) fragments excavated from the Wonju Beopcheonsa temple site(Historic site No. 466) and aids in the conservation of the fragments. The results of the investigation are categorized into the production of the body parts, the wing and the feather attachment, the production of the decorative parts, the scratches in the upper and lower part, the perforations connecting the upper and lower parts, and the formative features(bending phenomenon). The procedures in the conservation treatment of the chimi was performed in a sequential order beginning with a preliminary examination, followed by the removal of foreign substances, coating, joining and restoration, and color retouching. A three-dimensional scanning data was employed to restore the missing parts after adhesion to determine the location, size, and angle of the original shape. The restored chimi measures 118 cm in height and weighs 121 kg, which makes it the fifth largest in size among any chimi(including restored) in Korea. We expect that the pointed feathers will make the chimi from the Beopcheonsa temple site a rare reference as no specimens with these features have been found in Korea until now.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.32-51
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• 2016

This study examines, based on the database of the Institute for the Translation of Korean Classics(ITKC), the garden plants and their symbolism, and the landscape culture recorded in 'Jipkyungjaeyoungsi(the Series of Poems on Gardens Poetry)' in relevance to traditional houses. First, Jipkyungjaeyoungsi had been continuously written since mid-Goryeo dynasty, when it was first brought in, until the late Joseon dynasty. It was mainly enjoyed by the upper class who chose the path of civil servants. 33 pieces of Jaeyoungsi(題詠詩) in 25 books out of a total of 165 books are related to residential gardens. The first person who wrote a poem in relation to this is believed to be Lee GyuBo(1168~1241) in the late Goryeo dynasty. He is believed to be the first person to contribute to the expansion of natural materials and the variation of entertainment in landscape culture with such books as 'Toesikjaepalyoung(退食齋八詠)', 'Gabeunjeungyukyoung(家盆中六詠)'and 'Gapoyukyoung(家圃六詠)'. Second, most of the poems used the names of the guesthouses. Out of the 33 sections, 19(57.5%) used 8 yeong(詠), then it was in the sequence of 4 yeong(詠), 6 yeong, 10 yeong, 14 yeong, 15 yeong, 16 yeong, 36 yeong(詠) and so on. In the poem writing, it appears to break the patterns of Sosangpalkyung(瀟湘八景) type of writings and is differentiated by (1) focusing on the independent title of the scenery, (2) combining the names of the place and landscape, (3) focusing on the name of the landscape. Third, the subtitles were derived from (1) mostly natural landscape focused on nature and garden plants(22 sections, 66.7%), (2) cultural landscape focused on landscape facilities such as guesthouses, ponds and pavilions(3 sections), (3) complex cultural scenery focused on the activities of people in nature(8 sections). Residents enjoy not only their aesthetic preferences and actual view, but the ideation of the scenery. Especially, they display attachment to and preference for vegetables and herbs, which had been neglected. Fourth, the percentage of deciduous tree population(17 species) rated higher(80.9%) compared to the evergreens(4 species). These aspects are similar results with the listed rate in 'Imwonkyungjaeji(林園經濟志)' by Seo YuGu [evergreen 18 species(21.2%) and deciduous trees 67 species(78.8%)] and precedent researches [Byun WooHyuk(1976), Jung DongOh(1977), Lee Sun(2006)]. Fifth, the frequency of the occurrence of garden plants were plum blossoms(14 times), bamboos(14 times), pine trees(11 times), lotus(11 times), chrysanthemum(10 times), willows(5 times), pomegranates(4 times), maple trees(14 times), royal foxglove trees, common crapemyrtle, chestnut trees, peony, plantains, reeds and a cockscombs(2 times). Thus, the frequency were higher with symbolic plants in relations to (1) Confucian norms(pine trees, oriental arbor vitae, plum blossoms, chrysanthemums, bamboos and lotus), (2) living philosophy of sustain-ability(chrysanthemum, willow), (3) the ideology of seclusion and seeking peace of mind(royal foxglove ree, bamboo). Sixth, it was possible to trace plants in the courtyard and outer garden, vegetable and herb garden. Many symbolic plants were introduced in the courtyard, and it became cultural landscape beyond aesthetic taste. In the vegetable and herb garden, vegetables, fruits and medicinal plants are apparently introduced for epigenetic use. The plants that were displayed to be observed and enjoyed were the sweet flag, pomegranate, daphne odora, chrysanthemum, bamboo, lotus and plum blossom. Seventh, it was possible to understand garden culture related to landscaping materials through poetic words such as pavilions, ponds, stream, flower pot, oddly shaped stones, backyard, orchard, herb garden, flower bed, chrysanthemum fence, boating, fishing, passing the glass around, feet bathing, flower blossom, forest of apricot trees, peach blossoms, stroking the pine tree, plum flower blossoming through the snow and frosted chrysanthemum.