• Ecology and Resilient Infrastructure
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• v.6 no.1
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• pp.34-48
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• 2019

Naeseong Stream is a natural sand-bed river that flows through mountainous and cultivated area in northern part of Gyeongbuk province. It had maintained its inherent landscape characterized by white sandbars before 2010s. However, since then changes occurred, which include construction of Yeongju Dam and the extensive vegetation development around 2015. In this study, long-term monitoring was carried out on Naeseong Stream to analyze these changes objectively. This paper aims to provide a dataset of the investigation on channel morphology and vegetation for the period 2012-2018. Methods of investigation include drone/terrestrial photography, LiDAR aerial survey and on-site fieldwork. The main findings are as follows. Vegetation development in the channel of Naeseong Stream began around 1987. Before 2013 it occurred along the downstream reach and since then in the entire reach. Some of the sites where riverbed is covered with vegetation during 2014~2015 were rejuvenated to bare bars due to the floods afterwards, but woody vegetation was established in many sites. Bed changes occurred due to deposition of sediment on the vegetated surfaces. Though Naeseong Stream has maintained its substantial sand-bed characteristics, there has been a slight tendency in bed material coarsening. Riverbed degradation at the thalweg was observed in the surveyed cross sections. Considering all the results together with the hydrological characteristics mentioned in the precedent paper (I), it is thought that the change in vegetation and landscape along Naeseong Stream was mainly due to decrease of flow. The effect of Yeongju Dam on the change of the riverbed degradation was briefly discussed as well.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.