• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.42 no.1
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• pp.1-13
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• 2024

This study requires a strict distinction between the sculptures we call 'Jangseung' because their origins, history, or functions are different from each other. Therefore, a theoretical consideration was made through the origin and history of Jangseung. Currently, Jangseung is widely distributed throughout the country, but the Honam region shows the largest distribution, and 73 out of 167 locations nationwide remain in the Chungcheongnam-do region. Among these, there are 54 stone jangseungs in Jeollanam-do, 37 in Jeollabuk-do, and 19 in Jeollabuk-do. In particular, the original shape of the stone jangseungs in the Honam region is well preserved, and as a center of the agricultural economy, the jangseung culture is active in this region. It was popular, and many stone jangseungs were built in the Daejeon area amid social changes in the late Joseon Dynasty. However, in the South Chungcheong region, there is not much culture about stone jangseungs, but there is a village meaning and consciousness that stone jangseungs have, but it is true that research on stone jangseungs is insufficient in various aspects. Among them, the form of the stone jangseung built between the 17th and 19th centuries is a sculpture that contrasts with the wooden pillar-type jangseung that is common in the central region, and shows the simple mentality of the people of the Daejeon region without any embellishment. Through Jangseung, we were able to discover the unconscious and potential creativity of national aesthetic consciousness. Therefore, the purpose is to trace the change process of the stone jangseung in the Daejeon area, investigate the functional aspects of this structure, and based on this, examine the various current status and locational characteristics of the so-called stone jangseung. In addition, the wooden figures and stone statues that are now commonly known as Jangseung were each erected in different times and for different reasons. Centering around Daejeon, the study attempted to research and identify representative stone monuments or 'stone jangseungs' that appear as stone statues, and even suggest their form through locational characteristics and suggestions. As a result, traditional jangseungs have changed in various forms as times change, reaching their present form, and the religious elements of modern jangseungs made and erected today are weakened or disappeared, and are used as symbolic symbols or sculptures of tradition. Although it has lost its traditional function as an object of village faith, it functions as a milestone or sign at the entrance to a village or event site, or as an exhibition in special places. It was found that the modern jangseung is a representative symbol of Korean traditional culture and is being re-created as an artistic sculpture that expresses common, simple, natural beauty and humor. Therefore, through this study, based on more specific and systematic investigation and research on the jangseung, it was materialized into a more developed form considering its utilization plan to prevent miscellaneous spirits from entering the village through the currently existing stone jangseung and to improve the spatial space accordingly. It is believed that what is located at the entrance can greatly convey its meaning. Therefore, it is judged necessary to maintain the strong characteristics of folk religion without the sophistication of foreign religions for various deities.

• Cartoon and Animation Studies
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• s.31
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• pp.1-27
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• 2013

The study looks a shape of hybrid character in animation and suggests extended discussion to develop the Korean creative characters and to repeat traditional culture that can reproduce in mass media. First, this study considers Jangseung and Dokkaebi that appear frequently in the Korean traditional culture, and prepares a way to try to develop the Korean hybrid characters. To do this, I analyze examples of hybrid characters direction in as-found animation characters, and grasp the meaning of it. Hybrid character is classified as a character produced by mix and combination of shape and a character produced by shape exaggeration. And I shed new light on characters and meanings of Jangseung and Dokkaebi remaining as cultural assets. Through this, the study wants to help handling measure about a problem of character that the Korean animation has. Therefore, this study looks characters of description about imaginary creatures expressed in existing animations, and wants to shed new light on the Korean Jangseung and Dokkaebi regarded as from an object of folk religion and custom, to an object that is possible to use in the Korean traditional character development.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.160-175
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• 2013

There is the need to make a sharp distinction as regards JANGSEUNGs (Korean traditional totem poles) that are different in origin, history and function. This study is to identify the functions of the figures, as well as to trace stone JANGSEUNGs to their origins. In this regard, researched were conducted into the origins of JANGSEUNGs and their changes in history. There was a tradition in the GORYEO Dynasty (an ancient dynasty in the Korean Peninsula) that it erected JANGSAENGs (the archaic name of JANGSEUNGs) or allied stone figures within temples; especially, 'TONGDOSA GUKJANGSAENG SEOKPYO (a stone JANGSAENG that was erected by the royal command and is at the entrance of TONGDO Temple located in YANGSAN, South GYEONGSANG Province, South Korea)' functions as a stone monument rather than as a stone sign. In the engraved inscription, it is written that it should be erected in the form of PANA as before. 'PANA' refers to 'ZHONGKUI', a god in Chinese Taoism believed to exorcise devils that spread diseases. The inscription is to define the territory of TONGDO Temple. The article on HAN JUN GYEOM in a book 'WORAKGI (a travelogue on WORAK Mountain in North CHUNGCHEONG Province, South Korea)' written by HEO MOK makes it possible to guess the scale of GUKJANGSAENGs erected in DOGAP Temple. The stones, on which 'GUKJANGSAENG' or 'HWANGJANGSAENG' were engraved, are not JANGSAENGs but are demarcation posts. In the JOSEON Dynasty (the last dynasty in the Korean Peninsula) JANGSAENGs functioned as signposts. Unlike JANGSAENGs in temples, they were made of wood. At first, the word 'JANGSAENG' was written '長生' in Chinese characters, but in the JOSEON Dynasty another character '木 (wood)' was added to them, and thus the orthography was likely to change into 'JANGSEUNG.' In the JOSEON Dynasty, in addition, optative or geomantic figures were not called 'JANGSEUNG.' Historically, for instance, there has been no case where 'DOL HARBANGs (stone figures found only in JEJU ISLAND, South Korea)' are called 'JANGSEUNG.' In a book 'TAMRA GINYEON (a historical record on JEJU Island, South Korea)' it is written that KIM MONG GYU, JEJU governor, erected ONGJUNG Stones outside the fortress gate. ONGJUNG Stones usually refer to stone statues erected in front of ancient kings or dignitaries' mausoleums. Moreover, they were geomantic figures erected to suppress miasma. A magazine 'GWANGJUEUPJI (a journal on old GWANGJU, South Korea, 1899)' shows that two two ONGJUNG Stones were so erected that they might look at each other to suppress miasma from a pathway through which lucks lose. On the two stone figures located in BUAN-EUP, North JEOLLA Province, South Korea, inscriptions 'SANGWON JUJANGGUN' and 'HAWON DANGJANGGUN' were engraved. The words are to identify the figures' sexes. They are a kind of optative geomantic figures, and therefore there is no reason to call them 'JANGSAENG' or 'JANGSEUNG' or 'DANGSAN.' The words 'SANGWON' and 'HAWON' are closely associated with Taoism. Since then, the words have been widely used as inscriptions on stone figures in temples, and subsequently are used for JANGSEUNGs. A hatted ONGJUNG Stone, found in BUKANSAN Fortress, disappeared and other ones may be being buried somewhere. Meanwhile, ONGJUNG Stones in JEJU Island and stone figures in BUAN-EUP have hardly been displaced and thus have properly functioned. Stone figures, made in those days, seem to be most similar in function to JANGSAENGs made during the GORYEO Dynasty. Specifically, like earlier JANGSAENGs, stone figures made during the early to mid-18th century were likely to function not only as optative figures but as boundary stones. Most of stone figures in temples were made whenever the land use survey was conducted throughout the nation, but given that at the same period of time, the commonalty filed many lawsuits against grave sites, temples might erect many stone figures to mark their territories. Currently, wooden or stone figures are commonly called 'JANGSEUNG', but they were erected in different epochs and for different reasons. Their origins are to be sought in stone figures that functioned not only as optative figures in temples but as boundary stones during the GORYEO Dynasty.

• Journal of Radiation Industry
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• v.8 no.2
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• pp.71-76
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• 2014

Endocrine disrupting chemicals (EDCs) and potential EDCs are mostly man-made, found in various materials such as pesticides, additives or contaminants in food, and personal care products. The high energy ionizing radiation has the ability to remove the EDCs with a very high degree of reliability and in a clean and efficient manner. The ionizing radiation interacts with EDCs both directly and indirectly. Direct interaction takes place with EDCs and the structure of EDCs is destroyed or changed. During indirect interaction, radiolysis products of water result in the formation of highly reactive intermediates which then react with the target molecules, culminating in structural changes. To confirm the radiation reduction of EDCs in industrial sludge, a pilot scale experiment up to 50 kGy of electron beam (EB) was conducted with samples from the textile dyeing industries. The experimental result showed the over 90% of reduction of Nonylphenol (NP) and Di(2-ethylhexyl) phthalate (DEHP) at around 10 kGy of absorbed doses.

• Journal of the Korean Society of School Health
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• v.25 no.1
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• pp.68-76
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• 2012

Purpose: This study aims at analyzing the effects of school health education through lessons on health knowledge, health attitude and health behavior among middle school students. Methods: The data was collected by self-administered questionnaires from the selected experimental group (n=136) and control group (n=148) in Seoul. Among them, 118 in experimental group and 121 in control group were included in final analysis. Experimental group took the 25-hour health education lessons from March 2010 to February 2011. The statistical method of analysis for homogeneity test of general characteristics was used ${\chi}^2$-test and for the effects of school health education through lessons was used unpaired t-test by SPSS/WIN 18.0 Program. Results: After the 25-hour health education lessons, statistical significance was observed between the experimental group and the control group to health knowledge. But two groups did not reach statistical significance on health attitude and health behavior. Conclusion: This study indicates that the school health education through lessons improves students' health knowledge. However in order to improve students' health attitude and behavior, it is necessary conduct more long-term school health education. Hence for the effective school health education, it is recommended to continue a long-term school health education and to secure a health education only classroom, textbooks, various educational materials and teaching methods and assistants.

• The Journal of the Korea Contents Association
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• v.14 no.12
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• pp.639-654
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• 2014

What is noticeable in Changgeuk Madame Ong is that for "narrativization," a main character is replaced with Madame Ong and her mother and a reinvented story as a result thereof is the female liberation from oppression. The director sought for the completeness of the narrative with a plot line created (i) by daringly deleting the latter half (episode relating to Gangsoe's death), which was a persistent problem unsolved both in the original and its derivative contents, (ii) by diluting Gangsoe's patriarchal authority and thereby creating the ending of endless love and the fruition of love, and (iii) by severing the link between Madame Ong's doomed fate of widowhood and Gangsoe's doomed fate of death by the violation of a taboo (the key factors of the original story) and at the same time, thereby inserting the doomed fate of death by Jowang (god of fire), declaring a war against jangseung (Korean traditional totem pole), the aesthetic structure representing "fictionization," and enabling a female character to gain love, fame and life through free will and spirit of resistance. The director achieved a remarkable success in terms of composition by (i) taping into a variety of genres of music, (ii) by maximizing the effect of Madame Ong's solo, (iii) by strengthening the "uniqueness of each part" through chorus, (iv) by creating a dramatic atmosphere for the change of scene, (v) by applying a dual variation of tension (resistance theme) and relaxation (freedom theme), etc.

• Journal of Korean Society of Forest Science
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• v.95 no.1
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• pp.50-54
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• 2006

Biomass expansion factors and stem density values were commonly used in converting stand volumes into total carbon stocks for the purpose of national inventories of greenhouse gas emissions and carbon sequestration. The objective of this study was to examine the influence of stand age classes on aboveground and total biomass expansion factors, and stem density values in Chamaecyparis obtusa species. A total of 25 representative sample trees based on the three different stand age classes were destructively sampled to measure green weights and dry weights of the major four(root, stem, branch and foliage) portions of C. obtusa species grown in Jangseung-gun of southern Korea. According to the results of this study, as stand age classes increase, total biomass expansion factors tended to be decreased with the ranges from 3.64 to 1.44, while the stem density values tended to be slightly increased with the ranges from $0.35(g/cm^3)$ to $0.44(g/cm^3)$. There were statistically significant differences in biomass expansion factors and stem density values between stand age classes, but became nearly constant after 30 years old for C. obtusa species. This information could be very useful to improve a national-scaled inventory of greenhouse gas emissions and carbon sequestration for the C. obtusa species by applying different biomass expansion factors and stem density values.

• Journal of Conservation Science
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• v.6 no.1 s.7
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• pp.31-60
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• 1997

Stone-cultural-properties, distributed in Naju, Hwasun and a part of Jangheung, have been investigated and studied on the characteristics, rock weathering and phases in the geological and conservational points of view. The properities involve pagoda and twelve stupas, four stone-buddha, three stone monuments, two stone-lantern, four stone-Jangseung, one and flag-pole. The rocks used are mainly pebble-bearing tuffaceous rocks of the Cretaceous age which are widely distributed in the area. However, granites are also used in some properties. These rocks are strongly influenced by weathering and pervasive moss. The mottled rock surfaces in some properties are in colors due to pervasive moss different. Parts of some cultural properties are broken which results in structurally unstable. Cultural properties in the area are relatively well conserved at the earth consolidated by ramming and by iron fence. However some cultural properties are partly repaired by using other hinds of rock phases which results in different colors in weathered rock surface. For conservation, rock phases, weathered surface colors, and relationships with original parts must be scientifically considered in repairment forward.

• (The)Study of the Eastern Classic
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• no.72
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• pp.97-126
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• 2018

has many sexual elements among our literature. So is considered obscene. But if you take a closer look at , you can see that he is dealing with the real problem. Especially, the conflict between Gangsoe and Jangseung shows the contradiction of reality. However, it can not be questioned because it is hidden behind sexual elements. 's strategy of revealing is similar in Media Narrative. has been made into a film since the 1980s. However, these films stayed at the level of B-erotic movies. The real meaning of is gone, and the sexual image is more emphasized. Incidentally, this aspect is related to reality at the time. At that time, the military was in control of politics. So I wanted the people not to be interested in politics. For this reason, many erotic movies were created. Eventually, the strategy of revealing was even more maximized in Media Narrative. But recently there was a new attempt like . This was a new attempt to go beyond the standardized approach. Future interpretations of are expected more.