• 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.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.52-64
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• 2015

This study was carried out investigation of characteristics palace gardens representing historical background, political and cultural identity in Korea, China, and Japan. It had been done a comparative analysis in formation, location and site layout, site composition, landscape elements and planning, landscape technique and vista for palace gardens in East asia's three countries. In order to process this study, Changdeokgung Palace in Korea, Summer Palace in China and Sento Imperial Palace in Japan were selected based on similar status. therefore it provide theoretical foundation to investigate the identity of palace gardens in three countries. Furthermore the study determined homogeneity(similarity) and heterogeneity(differentiation) of the characteristics between palace gardens in three countries through the in-depth comparative analysis in order to investigate identity of palace gardens in three countries and to present the value of Korean palace garden. Homogeneity and heterogeneity between palace gardens in three countries deducted from the study were summarized as follows; First, it shows indigenous style of Korean garden throughout adapting natural terrain without natural destruction. Second, various symbolic elements which ie reflected East asian ideologies present in the gardens. Chinese thoughts and technique were influenced in the development of palace garden in Korea and implemented in similar ways of China. Homogeneity of utilizing waterscape could be found in three countries. Lastly, Palace garden in Changdeokgung had played a role as cultural place with taste for the arts rather than representing authority of the throne. It appears to be similar in China and Japan. The reason how Korea, China and Japan established their own independent style is that each palace garden had been developed to embrace indigenous culture with introduced elements even though they were closely bound up with culture.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.4
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• pp.32-41
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• 2009

Places such as famous urban sights and foreign settlements have recently been created in Korea, which reflects the increase in social and cultural exchanges and the number of place-making and landscape-planning projects. Understanding place identity is required in environmental design and planning. This paper examined the components of the identity of place through comparison of perceptions of "placeness" between residents and visitors of Seo-Rae Village, Seoul, Korea. More than 40% of French nationals in Korea reside in the village, which many Koreans visit as an urban sightseeing place. Twenty-five French inhabitants and forty-one Korean visitors were surveyed. Insideness of Seo-Rae Village was formed by limited activities and needs of the residents, primarily children's education and food purchases. Residents mentioned that the physical environment, especially buildings, lacked theauthenticity of French style. The symbolic meaning of the French village influenced the visitors' activities. The authenticity of French style, however, did not affect the perception of visitors and outsideness of the place. Visitors' activities and cognitive meanings of the place were formed mainly by the commercial environment established by Korean investments. Commercialization of the place and related activities played an important role in establishing insideness of the place. The village shows the phenomenon of the reversal of insideness and outsideness. The "placeness" of Seo-Rae village has been shaped by visitors' tastes rather than the true experience of insideness. Mass identity formed by mass media using French characteristics influenced this phenomenon. Insideness formed by inhabitants appeared to be a pseudo-place, which was created by the French tastes of visitors and lacked French authenticity. Seo-Rae Villagerepresents a superficial cloak.

• Journal of Korean Medical Ki-Gong Academy
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• v.1 no.1
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• pp.13-59
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• 1996

Dep. of Classics &Medical History, College of Oriental Medicint, Kyung Hee University Today, many people are more interested Today, many people are more interested in preventing the disease than curing it. Chi-Kung(氣功) is the way of Life-Cultivation(養生法) peculiar to the orient, it is reported in china that Chi-Kung has an excellent curative value not only in curing the disease but also in preventing it. But the full-scale study of Chi-Kung is not be made up to now in Korea, so I studied the developmental history of chinese Chi-Kung through the oriental medical books. From this study, I reached the following conclusions; 1. Chi-Kung is naturally derived from the self-preservation instinct to adapt oneself to circumstances of the nature, but in the investigation from the documentational records, it is originated in the treatment method of the Sam-Huang-O-Jae(三皇五帝) period to cure the abnormal circulation of the vital force and blood caused by damp(濕). 2. As the principle and the method of the Life-Cultivation of the Chun-Chu-Jeon-Kook(春秋戰國) period were recorded in Huang-Jae-Nai-Gyung(黃帝內經) detailly and the remedy examples by ancient Chi-Kung such as Tao-Yin(導引), Haeng-Chi(行氣) were presented, we considered that theoretical basis of the development of Life-cultivation and Chi-Kung study was furnished in that period. 3. A famous doctor, Hwa-Ta(華引) lived in Han dynasty, researched the theory and practice of Tao-Yin transmitted from the former generations, as that result, he formed a kind of medical, gymnastics what is called O-Keum-Hi(五禽?). It is considered that 'O-Keum-Hi' is a Tao-Yin method developed more practically and systemetically than the Tao-Yin appeared in the 'Jang-Ja'(莊子) or 'Hoy-Nam-Ja'(淮南子). 4. In Wui-Jin-Nambook-Jo(魏曺南北朝) periods, the contents of Chi-Kung were more abundant under the influence of Buddhism(佛敎) and Taoism(道敎). Galhong(葛洪), the author of 'Po-Bak-Ja'(抱朴子) arranged the ancient Chi-Kung method systematically first of all, Tao-Goeng-Gyung, the author of 'Yang-Seong-Yeun-Myung-Rok'(養性延命錄) recorded the 'Yook-Ja-Geul'(六字訣) first time. 5. There is a new development of Chi-Kung therapy in Soo-Tang-Odae(隋唐五代) periods, especially So-Won-Bang(巢元方), the author of 'Jey-Bang-Won-Hwu-Ron' collected almost all of the Chi-Kung method, for curing the disease formed before Soo(隋) period. From that fact, we supposed that Chi-Kung was utilized more widely in curing the disease. 6. 'So-Ju-Cheon-Hwa-Hu-Peob'(小周天火候法) was adopted as the best orthodox approach under the influence of Nae-Tan-Taoist(道敎內丹學波) in Song-Keum-Won(宋金元) periods, especially in the song dynasty, 'Pal-Dan-Geum'(八段錦) was appearde and assignment of six-Chi(六氣) for bowel and viscera in the 'Yook-Ja-Geul'(六字訣) was decided firmly, that is to say Lung-Si(肺-?), Heart-Kha(心-呵), Spleen-Hoa(脾-呼), liver-Hoe(肝-噓), Kidney-chui(賢-吹), Three-Burner-shi(三焦-?). 7. In Myung-Cheong(明淸) periods, The general practitioner applied the principle of 'Byun-Jeng-Ron-Chi(辨證論治) to the Chi-Kung field, and after Myung dynasty the style of doing 'Yook-Ja-Gyel'(六字訣) was developed to the moving style. 8. Today, in china, the study on the Chi-Kyung is being progressed constantly under the positive assistance of government, Chi-Kung-Hak(氣功學) has taking its place as a branch of study step by step. It is considered that the establishment of Chi-Kung-Hak Classroom(氣功學敎室) and Medical Chi-Kung Center(氣功療法室) for special and systematic research are needed, at the same time the settlement of institutional system for training the Chi-Kung technician(氣功師) is also needed.

• Journal of Korean Medical classics
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• v.4
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• pp.19-73
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• 1990

Today, many people are more interested in preventing the disease than curing it. Chi-Kung (氣功) is the way of Life-Cultivation (養生法) peculiar to the orient, it is reported in china that Chi-Kung has an excellent curative value not only in curing the disease but also in preventing it. But the full-scale study of Chi-Kung is not be made up to now in Korea, so I studied the developmental history of chinese Chi-Kung through the oriental medical books. From this study, I reached the following conclusions ; 1. Chi-Kung is naturally derived from the self-preservation instinct to adapt oneself to circumstances of the nature, but in the investigation from the documentational records, it is originated in the treatment method of the Sam-Huang-O-Jae (三皇五帝 )period to cure the abnormal circulation of the vital force and blood caused by damp (濕). 2. As the principle and the method of the Life-Cultivation of the Chun-chu-Jeon-Kook (春秋戰國) periods were recorded in Huang-Jae-Nai-Gyung (黃帝內徑) detailly and the remedy examples by ancient Chi-Kung such as Tao-Yin (導引), Haeng-Chi (行氣) were presented, we considered that theoretical basis of the development of Life-cultivation and Chi-Kung study was furnished in that period. 3. A famous doctor, Hwa-Ta (華陀) lived in Han dynasty, researched the theory and practice of Tao-Yin transmitted from the former generations, as that result, he formed a kind of medical gymnastics what is called O-Keum-Hi (五禽戱). It is considered that 'O-Keum-Hi' is a Tao-Yin method developed more practically and systemetically than the Tao-Yin appeared in the 'Jang-Ja' (莊子) or 'Hoy-Nam-Ja' (淮南子). 4. In Wui-Jin-Nambook Jo (魏晋南北朝) periods, the contents of Chi-Kung were more abundant under the influence of Buddhism (佛敎) and Taoism (道敎). Galhong (葛洪), the author of 'Po-Bak-Ja' (抱朴子) arranged the ancient Chi-Kung method systematically first of all, Tao-Goeng-Gyung (陶宏景), the author of 'Yang-Seong-Yeun-Myung-Rok' (養性延命錄) recorded the 'Yook-Ja-Geul' (六字訣) first time. 5. There is a new development of Chi-Kung therapy in Soo-Tang-Odae (隋唐五代) pefiods, especially So-Won-Bang (巢元方), the author of 'Jey-Byung-Won-Hwu-Ron' (諸病源候論) collected aimost all of the Chi-Kung method, for curing the disease formed before soo (隋) period. From that fact, we supposed that Chi-Kung was utilized more widely in curing the disease. 6. 'So-Ju-Cheon-Hwa-Hu-Peob' (小周天火候法) was adopted as the best orthodox approach under the influence of Nae-Tan-Taoist (道敎內丹學派) in Song-Keum-Won (宋金元) periods, especially in the song dynasty, 'Pal-Dan-Geum' (八段錦) was appeared and assignment of six-Chi (六氣) for bowel and viscera in the 'Yook-Ja-Geul' (六字訣) was decided firmly, that is to say Lung-Si (肺-呬), Heart-Kha (心-呵), Spleen-Hoa (脾-呼), Liver-Hoe (肝-噓), Kidneychui (賢-吹), Three-Burner-shi (三焦-嘻). 7. In Myung-Cheong (明淸) periods, The general practitioner applied the principle of 'Byun-Jeng-Ron-Chi' (辨證論治) to the Chi-Kung field, and after Myeong dynasty the style of doing 'Yook-Ja-Gyel' (六字訣) was developed to the moving style. 8. Today, in china, the study on the Chi-Kung is being progressed constantly under the positive assistance of government, Chi-Kung-Hak (氣功學) has taking its place as a branch of study step by step. It is considered that the establishment of Chi-Kung-Hak Classroom (氣功學教室) and Medical Chi-Kung Center (氣功療法室) for special and systematic research are needed, at the same time the settlement of institutional system for training the Chi-Kung technician (氣功師) is also needed.

• Science of Emotion and Sensibility
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• v.10 no.3
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• pp.331-342
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• 2007

This study focused on developing MP3 smart clothing products and usability evaluation. MP3 smart clothing which was developed in this study contains e-textile keypad and a kit. The kit consists of MP3 Player, remote controller module and ear phone, and are easy to assemble and dismantle. And usability evaluation about MP3 smart Clothing which was developed in this study contains e-textile keypad and a kit. For making the MP3 Smart clothing, e-textile signal line and keypad was developed and a metal connection ring also was manufactured to adhere closely e-textile signal line to keypad. The last products are two kinds of MP3 smart clothing, jacket style of MP3-YSJ(Yonsei Smart Jacket) and safari style of MP3-YSS(Yonsei Smart Safari). Then usability evaluation conducted two times about MP3 smart clothing developed. Usability evaluation is classified by a module evaluation and an item evaluation. The module evaluation measured external appearance, material, a music controller, an ear phone(or a mini speaker) and connector. The item evaluation measured social acceptance, feeling of wearing, utility, easiness of maintenance and safety. The module evaluation described totally positive results in the first usability evaluation about MP3-YSJ 1.0 and MP3-YSS 1.0. The item evaluation shows a lower score in the social acceptance, especially the easiness of connector maintenance and the social acceptance of music-controller in MP3-YSJ 1.0 and MP3-YSS 1.0. The second usability evaluation conducted with improved products by the first usability test results. Results from second item evaluation indicated needs to improve the easiness of connector & music-controller maintenance and the social acceptance of music-controller in MP3-YSJ 2.0. In MP3-YSS 2.0, the easiness of material management and the social acceptance of music controller & connector needed to improvement. In particular, users felt inconvenience in the social acceptance because of e-textile keypad arrangement. To outweigh this disadvantage, further study is needed about keypad interface of the music controller.

• Korean Journal of Food Science and Technology
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• v.29 no.3
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• pp.563-570
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• 1997

Volatile flavor components in the mash of takjus prepared by using different nuruks such as Mucor racemosus nuruk, Rhizopus japonicus nuruk, Aspergillus oryzae nuruk, Aspergillus kawachii nuruk and nuruk (Korean-style bran koji), were identified by using GC and GC-MS. Twenty alcohols, 26 esters, 10 acids, 10 aldehydes and 6 others were found in the mash of takju after 16 days of fermentation. Takju by Aspergillus oryzae nuruk had the most various components of volatile flavor. Fifty-four flavor components including ethanol, 2-methyl-1-propanol, 3-methyl-1-butanol, 1-hexanol, 2,3-butadienol (D,L), benzeneethanol, acetic acid ethyl ester, succinic acid diethyl ester, butanoic acid monoethyl ester, acetic acid and benzene acetic acid 4-acetyloxy-3-methyl ethyl ester were usually detected in all the treatments. The relative peak area of volatile components was as follows: alcohol $(71.28{\sim}90.23%)$, ester $(0.66{\sim}9.05%)$, acid $(0.2{\sim}0.6%)$ and aldehyde $(0.02{\sim}0.09%)$. Specially, 1-pentanol and hexanoic acid ethyl ester were high in takju made of nuruk (Korean-style bran koji). 1-Hexanol, 1-dodecanol, acetic acid and 1,2-benzene-dicarboxylic acid diprophenyl ester were high in takju made of Mucor racemosus nuruk. 4-Acetyloxy, 3-methyl benzeneacetic acid phenyl ester, 2-methyl-1-propanol, 3-methyl-1-butanol, succinic acid diethylester, butanoic acid monoethyl ester and butanoic acid were higher content in takju by Rhizopus japonicus nuruk. Acetic acid ethyl ester, pentanoic acid and 3-methyl butanoic acid were high in takju that was made of Aspergillus oryzae nuruk. 1-Butanol was high in takju by Aspergillus kawachii nuruk.

• Journal of the Korean Society for Library and Information Science
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• v.17
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• pp.105-159
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• 1989

The purpose of this study is (a) to identify physical and content elements of children's books that seem to interest second and fifth graders to read, and (b) to observe how the influence of those elements on children's reading interest shifts as children develop. For the purpose of this study, children's books are classified into two groups: 'books of low preference' and 'books of high preference' as determined by second graders, and fifth graders' library circulation record in the library chosen as the sample for the present study. The physical and content elements of the books belonging to these two groups are analyzed and compared. Main findings and conclusions made in this study are summarised as follows: (1) The physical elements of children's books which have significant relationship with second graders' reading preference are illustration quantity, size of types, space between lines, and size of the book. (2) The content elements of children's books which have significant relationship with second graders' reading preference are the readability level of sentences, and the sex of heroes. (3) The physical elements of children's books which have significant relationship with fifth graders' reading preference are illustration quantity, illustration styles, and size of the book. (4) The content elements of children's books which have significant relationship with fifth graders' reading preference are the readability level, the sex of heroes, subject matters, themes and the environmental settings as the background of stories. (5) Reading preference of the pupils at the second and fifth grades are influenced by the quantity of illustration. Second grade pupils prefer reading books which contain a larger quantity of illustrations, whereas 5th grade pupils prefer books which contain less quantity of illustrations. (6) The relationship between second graders' reading preference and the illustration style are rejected at the $10\%$ significance level. A strong relationship, however, appears to exist between 5th graders' reading preference and the illustration style. The 5th grade pupils prefer more realistic illustrations, while cartoons and semi-abstract drawings do not appeal to them. (7) The type size, and space between lines which have had great influence on the book preference of 2nd grade pupils influence little on the 5th grade pupils book preference. (8) Second grade pupils prefer the book of a small Size, whereas 5th grade pupils whose reading taste has developed at a primary stage prefer the book of a large size beyond a certain standard. (9) Second grade pupils prefer reading books which can be easily read, whreeas 5th grade pupils prefer reading books containing difficult sentences. (10) Second grade pupils and the 5th grade pupils both prefer books in accordance with the sex of there heroes. (11) Relationship between second graders' reading preference and the subject matters are rejected at the 10% significance level. A strong relationship, however, appears to exist between 5th graders' reading preference and the subject matter. Fifth grade pupils prefer reading books of which the themes are mystery, exploration and adventure. (12) The theme of books is not proved to relate with the book preference of the 2nd grade pupils, but it is closely related with the book preference of 5th grade pupils. Fifth grade pupils prefer reading books which contain exploratory stories. (13) Second grade pupils are not influenced by the environmental setting of the story, but 5th grade pupils prefer reading stories with the environmental setting in the air. (14) The quantity of illustrations is the element influencing most on .the book preference of the 2nd grade pupils, followed by the space between the lines, which influences least on the book preference of the 5th grade pupils. (15) The physical element influencing most on the book preference of the 2nd grade pupils is the quantity of the illustrations. The physical element which has the most strong influence on the book preference of the 5th graders is illustration styles. (16) The content elements which has much influence on the book preference of the 5th grade pupils are certain kinds of characteristics of heroes. In case of the 2nd grade pupils book preference, striking evidence of such characteristics of heroes is not traced.

• Korean Journal of Organic Agriculture
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• v.25 no.1
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• pp.71-84
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• 2017

Hot pepper growth in no-tillage cultivation on recycled ridge was increased by 22% compared with tillage cultivation. At 3 years after no-tillage cultivation, hot pepper growth was increased by 12% compared with tillage cultivation. Dry weight of unripe hot pepper at 2 years of no-tillage cultivation was 348.4 kg/10a increasing 16% compared with tillage cultivation while dry weight of unripe hot pepper was decreased at 3 years of no-tillage cultivation. Bacteria flora at 2 years of no-tillage cultivation was significantly increased compared with tillage cultivation. Bacteria flora was not significantly different at 3 years of no-tillage cultivation. Actinomyces flora at 2 years of no-tillage cultivation was significantly increased compared with tillage cultivation. Actinomyces flora was decreased at 3 years of no-tillage cultivation. Fungi flora at 2 and 3 years of no-tillage cultivation was increased by 1.3 and 1.7 times respectively, compared with tillage cultivation. Generation amount of carbon dioxide at no-tillage cultivation soil was remarkably decreased by 41% compared with tillage cultivation. Population of animalcule in early stage of hot pepper soil was 2 species and 6 individuals on Collembola and Acari at tillage cultivation. Population of animalcule in hot pepper soil was 5 species and 11 individuals including Chilopode at one year of no-tillage cultivation. Population of animalcule in hot pepper soil was 3 species and 5 individuals including Coleoptera and Chilopode at 2 years of no-tillage cultivation. Population of animalcule was 4 species and 40 individuals including Hypogastrurigae and 8 species and 97 individuals including Earwig (Labidura japornica) at 46 days after transplanting on tillage cultivation. Population of animalcule was 9~10 species and 101~107 individuals on no-tillage cultivation. Nature status for environmental change as index organism was 19 points and 33 points, at tillage and no-tillage cultivation, respectively. These results indicate that no-tillage agriculture of korean-style on recycled ridge plays a very important roles on pepper growth, biodiversity of animalcule, and greenhouse gases at plastic film greenhouse soil in no-tillage systems.

• Korean Journal of Heritage: History & Science
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• v.51 no.3
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• pp.104-121
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• 2018

The purpose of this paper is to contribute to a more comprehensive understanding of the Buddhist art in Jeju which has rarely been in the mainstream discussions about the Korean art by focusing on the statues of Jabok Mireuk, or Maitreya of Wealth and Fortune. The Buddhist art in Jeju reached its heyday during the late phase of the Goryeo period (918-1392). The imperial court of Yuan (1271-1368) established Beophwasa, one of its guardian temples which was also a "complementary temple" of Goryeo (918-1392). In 1296, the community of monks based in Myoryeonsa Temple published the Jeju edition of the Buddhist canon granted by the royal court of Goryeo, contributing to the foundation of the island's academic culture. Other items representing the heyday of the Buddhist art of Jeju include the Vajra Guardian carved on the greenschist pagoda of Sujeongsa Temple built during the late Goryeo period and the Five-story Stone Pagoda of Bultapsa Temple made from the locally obtained basalt rock during the early $14^{th}$ century. The Buddhist art of Jeju during the Joseon period (1392-1910) is represented by Jabok Mireuk, or Maitreya of Wealth and Fortune, a pair of stone statues of Maitreya Buddha carved to feature three aspects of the Maitreya worship spread among the local folks in the period. Each of the statues is in a peaked cap and official's robe and characterized by bulging eyes comparable to those of the Buddhist guardian deities such as the Vajra guardian who were designed to protect a sacred area against evil forces. The Maitreya statues provide valuable sources of knowledge about the types of Maitreya adopted by the worshippers of local folk religion in the Joseon period. The Jabok Mireuk statues in Jeju can be easily compared with the Two Rock-carved Standing Buddhas in Yongmi-ri, Paju (1471), and the two standing stone Buddhas in Daeseongsa Temple in Okcheon (ca 1491) and on the Sipsinsa Temple site in Gwangju in that they all wear peaked caps in the "treasure canopy" style which gained popularity during the early Joseon period. One may conclude then that these statues are related with the Neo-Confucian elites who wanted the Joseon dynasty they established to prosper under the auspices of the Buddha of the Future. Interestingly, the enshrinement of the stone Buddha of Daeseongsa Temple is presumed to have been participated by Yuk Han who had served as the Governor (Moksa) of Jeju, suggesting its connection with the Jabok Mireuk despite the regional difference in their style.