• 기호학연구
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• no.57
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• pp.7-26
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• 2018

The purpose of this paper is to interpret the discourse on design thinking through the perspective of Roland Barthes' Mythologies. To this end, this paper will explore the mythologization process of design thinking using the methodological framework of Barthes, which structurally interprets the connotations produced using semiosis. Design thinking originally refers to a method which is used in the process of planning ideas about designs in order to create the final products for professional designs. However, design thinking has recently attracted more interest from the public because it has become known as a tool for solving various problems which exist outside of the field of design, such as social issues, management, and marketing strategies. Barthes points out that myths are used as a tool to deliver ideologies. He also emphasizes the importance of 'structural thinking'. It interprets the inherent connotative meanings more than the denotative meanings, which are explicitly shown. One of the most powerful ideologies which our society embraces today is creativity. Design thinking realizes the manifestation of creativity through a schematized process. This can be explained by considering design thinking as an icon that is specifically turned into a figuration to realize its objectness, in which a discourse for solving issues and social codes meet together and form a mythology. The mythologies that Barthes cites in his book refer to mythical values created by the cultural codes which humans have produced in our modern and contemporary age. The symbolic value of design thinking has become more important than the signifier which design thinking itself presents. This means that design thinking has become a sign that has mythical properties. In other words, the ideology of creativity embodied by design thinking has attained a mythological status, as it produces a new cultural code through innovation. The process of interpreting a phenomenon using the perspective of semiotics is an important tool that allows us to examine the concept of an object and its surroundings thoroughly. This paper attempts to expand the external scope of critical analysis about social phenomena by using the signs which continuously reveal themselves in common ideologies, such as design thinking, which has been gaining more popularity recently.

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.46-69
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• 2013

The results of study on the meaning landscape and environmental design techniques of the Byulup, Yoohoedang garden(Hageowon) based on the story in the collection of Kwon Yi-jin (Yoohoedangjip, 有懷堂集), are as below. First, Yoohoedang Kwon Yi-jin (有懷堂 權以鎭 : 1668~1734) constructed a Byulup garden consisting of ancestor grave, Byulup, garden, and a school, through 3 steps for 20 years in the back hill area of Moosoo-dong village, south of Mountain Bomun in Daejeon. In other words, he built the Byulup(別業, Yoohoedang) by placing his father's grave in the back hill of the village, and then constructed Yoegeongam(餘慶菴) and Geoupjae(居業齋) for protection of the pond(Napoji, 納汚池), garden(Banhwanwon, 盤桓園), and ancestor graves, and descendants' studying in the middle stage. He built an extension in Yoohoedang and finally completed the large-size garden (Hageowon) by extending the east area. Second, in terms of geomancy sense, Yoohoedang Byulup located in Moosoo-dong village area is the representative example including all space elements such as main living house (the head family house of Andong Kwon family), Byulup (Yoohoedang), ancestor graves, Hagoewon (garden) and Yoegeongam (cemetery management and school) which byulup type Byulseo should be equipped with. Thirdly, there are various meaning landscape elements combining the value system of Confucianism, Buddhism and Taoism value, including; (1) remembering parents, (2) harmonious family, (3) integrity, (4) virtue, (5) noble personality, (6) good luck, (7) hermit life, (8) family prosperity and learning development, (9) grace from ancestors, (10) fairyland, (11) guarding ancestor graves, and (12) living ever-young. Fourth, after he arranged ancestor graveyard in the back of the village, he used surrounding natural landscapes to construct Hagoewon garden with water garden consisting of 4 mountain streams and 3 ponds for 13 years, and finally completed a beautiful fairyland with 5 platforms, 3 bamboo forests, as well as the Seokgasan(石假山, artificial hill). Fifth, he adopted landscape plantation (28 kinds; pine, maple, royal azalea, azalea, persimmon tree, bamboo, willow, pomegranate tree, rose, chinensis, chaenomeles speciosa, Japanese azalea, peach tree, lotus, chrysanthemum, peony, and Paeonia suffruticosa, etc.) to apply romance from poetic affection, symbol and ideal from personification, as well as plantation plan considering seasonal landscapes. Landscape rocks were used by intact use of natural rocks, connecting with water elements, garden ornament method using Seokyeonji and flower steps, and mountain Seokga method showing the essence of landscape meanings. In addition, waterscape are characterized by active use of water considering natural streams and physio-graphic condition (eastern valley), ecological corridor role that rhythmically connects each space of the garden and waterways following routes, landscape meaning introduction connecting 'gaining knowledge by the study of things' values including Hwalsoodam(活水潭, pond), Mongjeong(蒙井, spring), Hosoo(濠水, stream), and Boksoo(?水, stream), and sensuous experience space construction with auditory and visualization using properties of landscape matters.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.100-114
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• 2018

Nationally designated Cultural Properties 'Scenic site No.12 Maisan Mountain, Jinan' designated areas and some protected areas, and taking into account the dynamics of naturalized plants causing problems, we will restore the original vegetation scenery of Mt. Maisan. The results of this study are as follows. A total of 76 families, 192 genera, 286 taxa, and inland and inhabited areas, 76 and 138 genera and 163 taxa were identified in the areas of Ammaibong. The total number of naturalized plants identified in this study area is 28 taxa total, which corresponds to 7.1% naturalization rate(NR) among the vascular plants of all 395 taxa, and the urbanization index(UI) corresponds to 8.4% of the 333 taxa of Korean naturalized plants. Ecosystem disturbance plants identified in the survey area were Ambrosia artemisiifolia 1 taxa. The naturalized plants controlled and managed by separate anthropogenic vegetation management within the designation and protection area of Maisan scenic place are three species of herbaceous Rumex acetosella, A. artemisiifolia and Festuca arundinacea. It was identified as a breed. Indigofera bungeana and F. arundinacea communities around the stairway and Amorpha fruticosa, I. bungeana, A. artemisiifolia and Amaranthus patulus of the top of Am-Maibong were selected as the first priority sites for exclusion of exotic species in Maisan area and target naturalized plants species to the Ammaibong peak. In addition, R. acetosella community around the temple was suggested to be removed first to preserve endemic species. For the restoration of vegetation, we suggest that Stephanandra incisa, Spiraea blumei, Weigela subsessilis, etc. should be planted after removal of I. bungeana, and F. arundinacea, C. lanceolata, Carex callitrichos var. nana.

• Journal of Korean Society of Archives and Records Management
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• v.7 no.1
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• pp.83-109
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• 2007

This paper focuses on the Bijombon Haerampeon written by Lee Eonjin The analysis of the paper is associated with the following: i) the career of Lee Eonjin ; ii) the manuscripts and collected works of Lee Eonjin ; iii) Haerampeon ; iv) Lee Yeonghyu and Nam Ok ; v) and the comparison of the Bijombon Haerampeon and Haerampeon carried in Songmokkwanjip and Songmokkwansinyeogo. Lee Eonjin(1740-1766) was a great poet and better known as one of the four great interpreters in Chosun dynasty. Woosangingbok was the only manuscripts handed down up to now among the works of Lee Eonjin. Woosangingbok ran the Bijombon Haerampeon, 6 pieces of itinery, 3 pieces of poem, 5 pieces of letter. Lee Eonjin visited Japan from the 6th of October, 1763 to the 20th of June in 1764 as a member of Tongsinsa in attendance upon Cho Om. He wrote Haerampeon vividly with five characters what he observed during his stay in Japan. It was composed on board of Ilkido from the 28th of May to the 8th of June in 1746. After Lee Yeonghyu and Nam Ok reviewed Haerampeon, Lee Yeonghyu placed a blue point and circle and Nam Ok placed a red point and circle. Ultimately the result raised the value of Haerampeon. Haerampeon is to be divide into four parts. Four parts are described below: the first part, the geographic features and products of Japan; the second part, the grow of Osaka city and the cityward tendency of world products; the third part, the racial prejudice, religion, and life; and the fourth part, the good neighborly relations with Japan. Finally, as compared with the proofing and difference of three kinds of text, namely, the Bijombon Haerampeon and Haerampeon carried in Songmokkwanjip and Songmokkwansinyeogo, it is approved that the Bijombon Haerampeon is the most correct text and has the value of cultural properties as a national treasure. The Result of this research will be contributed for research Lee Eonjin and utilized as information resources in the field of bibliographic science, Korean language and literature, and historical studies, etc.

• Korean Journal of Remote Sensing
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• v.33 no.5_3
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• pp.809-820
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• 2017

Efficient management of large-size wastes generated from disasters etc. is always in demand. Large-size wastes are closely connected to the environment, producing adverse effects on the air quality, water quality, living environment and so on. When large-size wastes are generated, we must be able to estimate the generated amount in order to transfer them to a temporary trans-shipment site, or to properly treat them. Currently, we estimate the amount of generated large-size wastes by using satellite images or unit measure for wastes; however, the accuracy of such estimations have been constantly questioned. Therefore, the present study was performed to establish three-dimensional spatial information based on UAS, to measure the amount of waste, and to evaluate the accuracy of the measurement. A measurement was made at a waste site by using UAS, and the X, Y, Z RMSE values of the three-dimensional spatial information were found to be 0.022 m, 0.023 m, and 0.14 m, all of which show relatively high accuracy. The amount of waste measured using these values was computed to be approximately $4,273,400m^3$. In addition, the amount of waste at the same site was measured by using Terrestrial LiDAR, which is used for the precise measurement of geographical features, cultural properties and the like. The resulting value was $4,274,188m^3$, which is not significantly different from the amount of waste computed by using UAS. Thus, the possibility of measuring the amount of waste using UAS was confirmed, and UAS-based measurement is believed to be useful for environmental control with respect to disaster wastes, large-size wastes, and the like.

• Journal of the Korean Geographical Society
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• v.52 no.1
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• pp.25-53
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• 2017

The ultimate goal of this research is to examine the geographical characteristics of therapeutic spaces where have been appeared in Wa-dong and Gojan-dong, Ansan-si after the disaster of the MV Sewol. As looking into the inside, the aim of the therapeutic spaces, which cover each target group (victims) individually, is various and different because the disaster of the MV Sewol generated various direct and indirect victims requiring healing. The therapeutic spaces are estimated at about 10 organizations and are leaded by private agents predominantly. Furthermore, the therapeutic spaces are located near, but are aside from Danwon high school where many students are reported killed and injured in the incident. And the therapeutic spaces provide simple and repetitive diversions, for example, having a meal, knitting and studying, rather than special programs to restore a broken daily life to the original state. On the basis of such a background, the geographical characteristics of the therapeutic spaces related to the disaster of the MV Sewol can be summarized as follows; first, it seems that target groups accept the therapeutic spaces as the concept of place gradually. Even though most of the therapeutic spaces were suggested by third parties at first, target groups are involved in the management and recollection of their own therapeutic spaces as well as the plan for a future direction now; and consider the therapeutic spaces as exclusive properties. Second, the disaster of the MV Sewol have embedded collective trauma to not only direct victims, but extensive groups such as parents, brothers and sisters, relatives, friends and neighbors as noted earlier. Therefore, the therapeutic spaces support comprehensive target groups; but each therapeutic space is not overlapped each other. However, to solve collective trauma in a local community effectively, the therapeutic spaces are networked closely and build a regular cooperative system. Third, a continuous memory is mentioned as an important point to overcome collective trauma, but some phenomena such as fatigue and conflict with neighbors, out-migrants and a faded atmosphere as time passes act as risk factors in Ansan-si. To keep a continuous memory, the therapeutic spaces attempt the recovery of local communities and devise various events, for example, cultural performances; furthermore, are closely connected with external organizations.

• (The) Research of the performance art and culture
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• no.40
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• pp.71-109
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• 2020

Nihonbuyo(日本舞踊), a typical traditional Japanese dance, began with kabuki dancing and formed many schools, and was managed by Iemoto system. Iemoto(家元) is the head family of a school of a traditional Japanese art. Iemoto(家元) existed after the establishment of the ancient family system, and it was established as a system during the modern feudal period. Especially in Nihon Buyo, the Iemoto system has developed greatly since the modern era. Iemoto System has has contributed greatly to the succession of traditional arts and has been considered one of the characteristics of Japanese society. Basically, Iemoto system considers it the best authority to pass on the skills of excellent teachers without any distortion. It has various forms depending on the field and the school, but it is an organization with a family structure similar to that of a family with Iemoto at the top. In this article, I examined the establishment and background of the Nihonbuyo and considered the succession of the fame and authority of Iemoto through the system of succession. There are so many schools in the Nihonbuyo world that it is said to be a school kingdom. These schools were divided into kabuki actors, choreographers, female entertainers, ChiutaMai dance(地唄舞) and new dance styles, and the aspect of the Iemoto system was examined through the background and characteristics of each school. While Iemoto system has a positive aspect of inheriting the tradition, there are also many negative criticisms in the art world, such as rigid organizational management, the products of feudal society, the power of Iemoto, and the stalemate of arts. Nevertheless, in a Japanese society that places importance on tradition, the landlady system will not disappear easily. In fact, today, when there are many different art genres in common, young dancers are starting to challenge themselves along with self-examination of Iemoto in order to make the best use of traditional art. We hope that through consideration of the Japanese housekeeping system, it will become a place where intangible cultural properties will be re-acknowledged.

• Culinary science and hospitality research
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• v.22 no.7
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• pp.112-130
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• 2016

In this study the moisture content and chromaticity of fresh made lotus leaf powder added Cheongpomuk to utilize various efficacy of lotus leaf for processed food, as well as chromaticity, moisture content change, texture, total phenolic compound content, DPPH radical scavenging ability and preference of lotus leaf powder added Cheongpomuk with different storage period have been measured and analyzed. From the texture of lotus leaf powder added mung bean as per the storage period, the hardness of fresh Cheongpomuk were $0.38g/cm^2$ from control group, $0.40g/cm^2$ from CCD 1% group, $0.42g/cm^2$ from CCD 3% group, $0.37g/cm^2$ from CCD 5% group, $0.42g/cm^2$ from GGD 1% group, $0.39g/cm^2$ from GGD 3% group, $0.35g/cm^2$ from GGD 5% group, $0.39g/cm^2$ from JLD 1% group, $0.33g/cm^2$ from JLD 3% group, and $0.32g/cm^2$ from JLD 5% group. It has shown that JLD 5% group was the lowest, while CCD 3% group and GGD 1% group were the highest, and there were significant differences among sample groups. For DPPH radical scavenging ability, that of GLD 5% group was 22 times higher than that of control group. In addition, the tendency was increasing by increasing the adding rate of lotus leaf powder though there was some tolerance among sample groups. For total phenolic compound content, that of control group was 6.65 mg CE/100 g, and others were 7.48 mg CE/100 g from CCD 1% group, 15.82 mg CE/100 g from CCD 3% group, 20.15 mg CE/100 g from CCD 5% group, 15.55mg CE/100 g from GGD 1% group, 23.02 mg CE/100 g from GGD 3%, 26.95 mg CE/100 g from GGD 5% group, 3.92 mg CE/100 g from JLD 1% group, 16.72 mg CE/100 g from JLD 3%, and 26.58 mg CE/100 from JLD 5% group. From the analyzing result of responses for color and scent, taste, elasticity, and total preference of lotus leaf powder added Cheongpomuk between two panel groups, there was significant difference for the color, higher from professional cooking instructor group, but there were no significant difference between two groups for all other factors among professional cooking instructors and cooking department students. According to the results, it is expected that various functional foods can be developed by utilizing lotus leaf powder, depending on the growth condition and cultural environment of each region by adding 3% of lotus leaf powder, would be the most suitable recipe for Cheongpomuk.