• Journal of the Korean Institute of Landscape Architecture
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• v.34 no.1 s.114
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• pp.92-106
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• 2006

The process of designing Cheonggyecheon Entrance Plaza began with researching four keywords: plaza, restoration. modernity and icon. The outcome of the research was reinterpreted into and informed the design. An urban plaza must not only be a stage for civic life but should also be a portrait of the city to which it belongs. Many Korean plazas, however, are treated as if they are parks. Yeouido Park, which was originally a vast urban void, and Seoul Plaza, recently paved with grass, are good example. The strong 'green myth' can hinder socio-political activities. Cheonggyecheon cannot be said to have been 'restored', since it is still disconnected from its origin and upper streams, and the water is circulated by electricity. So it is better understood as an artificial urban waterfront, rather than an ecologically restored stream. This fact might diminish its ecological value, but not its recreational one. The entrance plaza therefore should reflect that the new stream brings back an 'experience', not only water itself. At the same time, the catch phrase of this restoration project was 'post-modern'. The demolished Cheonggye Expressway represents the 'economy drive' of the 1970s, so the newly opened Cheonggyecheon serves as a perfect counterpart to it. But modernity in Korea is the spirit that made many of the good things, not only its shortcomings, we have now. And from the philosophy of this restoration project, we can see that it is still an ongoing attitude in a way. Remnant of Cheonggye Expressway can evoke our nostalgia for the era. There are plenty of symbols in Seoul, both as architecture and objects. But none of them provide citizens with experience, other than the experience of looking at them. Cheonggyecheon Entrance Plaza is a good place to serve as an icon for a dynamic Seoul. From the research, the designer concluded that this plaza should commemorate the incomparable horizontal experience of Cheonggyecheon and the old expressway, amid the vertical metropolis. The Pedestrian Sculpture, which people can stroll on and look out over Cheonggyecheon, is to be made of steel cladding with a core structure and represents the dynamism of the stream, Seoul and contemporary Korea. The choice of material and the steel structure are also ways of creating the icon. The Water Plaza, the space underneath the ramp, will accommodate people and their urban activities, providing an opportunity to play with water. The Waterblades will be a device for the dramatic beginning of the stream, simultaneously camouflaging ugly openings in the outlets. The Wall of Archaeology is to be made with pre-fab resin blocks, translucent enough so that people can see through any archaeological findings of the site. The strong water-resistant character of resin makes the wall steady throughout the flood season as well. Cheonggyecheon restoration project is an effort to combine contemporary urban demand with the once-existing physicality by evoking our nostalgia for it. The project itself shows many socio-political issues of present-day Korea. The entrance plaza design thus is focused on suggesting an icon for the metropolis, simultaneously celebrating the stream itself. Within this space, people will be exposed to a unique experience that any 'green myth' cannot offer.

• Korean Journal of Organic Agriculture
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• v.26 no.1
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• pp.57-72
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• 2018

Organic agriculture seeks sustainable agriculture. Organic agriculture is based on circulating agriculture of a family farm unit. However, as of the end of 2016, only 33 out of the total organic farming farms were implementing Crop-Livestock cycling organic farming. The reason seems to be a matter of income after all. The optimal size combination refers to the scale by which family farms can maintain their quality of life while engaging in farming activities. In other words. it is a farm scale that maintains optimal income through stable labor costs. In the meantime, there has been no previous study on the optimal economical combination of Crop-Livestock cycling farming. Choi (2016) analyzed whether the economies of scope (EOS) were realized in the combined production by using the management data of the farmers who practiced Crop-Livestock cycling organic farming for four years. As a result, it has been revealed that the EOS measurement value is 0 or more so the economies of scope are being realized. Therefore, the purpose of this empirical analysis is to identify farm incomes under this circumstance. It is assumed that the optimum production is achieved by balancing the total income curve and the total cost curve in the optimal scale production range. The results of the analysis are as follows. First, the income after the conversion to Crop-Livestock cycling farming was 44,789,280 won, the sum of the seedling-livestock sector, which was 17,873,120 won higher when the non-Crop-Livestock cycling farming was assumed. The same is true for 2014 and 2015. The reason for this is that pig droppings were composted from organic seedlings, and the cost of selling pork was 150,000 won/per pig more expensive even though the manufacturing cost of organic feeds was higher than the purchasing cost. Secondly, this study simulated the result that the economic index varies when the farm size combination is changed by the farm size of 100% standard (S100) as of 2014. S130 is the increase in size from 100% of 2014, whereas S30 is the result of 3ha crop and 66 livestock (pigs). As a result of this simulation, Crop-Livestock cycling farming income decreased more than non-Crop-Livestock cycling farming as the farm size decreased, whereas the income decreased as the farm size increased. When the size was reduced below S50, the income tended to decrease. In this situation, EOS changed in the same direction. The results showed that when the farming size was reorganized and reduced to 50% compared to 2014, the income and income difference was the highest. At the same time, economies of scope (EOS) were the highest at 0.12985. In other words, it was found that the income of farm houses in a family farm unit sector was the best in the combination of 1.5ha crop agriculture and 110 livestock (pigs).

• The Korean Journal of Archival Studies
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• no.17
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• pp.85-114
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• 2008

One of the features of record management during the Gabo Reform is that the documents office controled producing and distribution of records. The records completed the operations were sent the record office and classified and arranged. previous researches understood this record management system during Gabo Reform were introduced from Japan. This article clarifies that new record management system settled through Meiji Restoration were introduced from German(Prussian) registry system at the time. However, German registry system managed current records and this system was based on modern record management system which open the records to the public with archives. Japan accepted only registry system, current record management system of German, and didn't established archives at Meiji regime. It is same with Joseon Dynasty during the Gabo Reform regime. Therefore, the record related regulation at the Gabo Reform regime could not be judged to be a modern system. The regulations on records at Gabo Reform regime had no terms about people's right or open the records to the public which decides modern record regulations. The meaning of record system during Gabo Reform regime is that the value of records and name of organizations coincides with record life cycle. The documents office managed current records and record office classified and filed closed records. Concept of "current record=document=documents office, non-current record=record= record office" didn't succeed to today. The term 'record' is used as current record or non-current record without difference.

• The Journal of the Korea Contents Association
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• v.19 no.7
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• pp.138-148
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• 2019

Although social relation factors are confirmed to be closely associated with the depression level of the elderly through the preceding studies, there has been no specific study on subfactors of social relation that influence the trajectory of depression level. Considering such limitation, this study aims to analyze influencing subfactors of social relation on the trajectory of depression of the elderly. The 3rd, 4th, 5th, and 6th-year data of the Korean Longitudinal Survey of Ageing (KLoSA), which were provided by the Korea Employment Information Service (KEIS), were used in this study and 2,484 people aged 65 and over who responded to all the four-session surveys were used as final analysis subjects. In the result of the longitudinal study on depression level of the elderly aged 65 and over, the individual depression level was confirmed become lowered over time, showing a positive change. Also, the conditional model of Latent Growth Modeling (LGM) was applied to identify specific social network factors that influence the longitudinal change of depression level of the elderly. In the result of the analysis, it was found that initial value of depression of the elderly was influenced by whether they have a spouse or not, number of household member, meeting with close people, whether they do economic activity or not, whether they have a religion or not, etc. and the rate of change in depression of the elderly was influenced by number of household member, meeting with close people, expectation about life, etc. Through above results, this study suggests a need for specific programs and supports to continuously lower the depression level of the elderly.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.261-288
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• 2012

This paper attempts to research on the new language in the directing of Ara Kim. She was cranky on working on the stage to experiment with her own style since the 1980s and so opened a new dawn in modern Korean theatre. She leaded the Korean experimental theatre. The background of this experiment is her idea on theatre. And here, we have to look the subject that she setted for the work in Chuksan: Ritual Past, Ritual Present. To her, the theatre has the function of ritual and fest. The theatre suggests universal tragedy given to human as natural life force and has its own agenda to drive people to healing. For it, Ara Kim explores archetypal forms and languages before the fragmentation of genres of art. Her theatre shows the results of experiments in which such languages are recreated with modernized sensibilities. We here, for example by outdoor performance in Chuksan Human Lear, try to interpret the aesthetic principles that body out her ritual theatre. And what we looked at though, is the base of the 'complex-genre-music-theatre', the methode to 'compose' the stage elements and put it all together. The directing of Ara Kim has, in terms of the composition of the stage elements, much of the indisputable artistic value. Her theatre is, so to speak, theatre of image, and it is theatre of imagination that completed by the audience's imagination. Human Lear which has its own characteristic in image fragments, convert the original Lear into a simple tale. It serves as background of the modern ritual that shows the most basic human instincts. We meet in Human Lear a ritual tale with some list of image for the human instincts. The arrangement of image, the montage of scene shows the performance as a kind of artistic space. In Human Lear the space is the natural one. It centers around the arena stage. The objects installed in the space changes it into the laboratory for 'seeing' the happening. The spectators see the performance and at the same time see themselves in the nature laboratory. They see, and equally, they are visible objects. They see the performance and us in the space in which the performance takes place. That is what Ara Kim with her modern ritual really aims. That aim is to this days still in effect. It is a major driver of her experiments to extend the boundary of the theatre. The ritualistic site-specific performance in Akor Wat, Cambodia, A Song of Mandala is the latest great product from her experiments. On the other hand, she continues on her way to experiment with pure stage elements. The 'Station' series(Station of Water, The Station of Sand, The Station of Wind) she recently showed are the non-verbal performance with all the stage elements: movement, sound, body, light, colour, objects and so on.

• The Korean Journal of Archival Studies
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• no.51
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• pp.45-87
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• 2017

In recent years, there were some who have conducted research on deriving the social and historical meanings of records through the analysis of specific records collections. This trend is an attempt to pay attention to human actions in the society and to read the society again through the records created by such actions. In this study, I derive various meanings and values of these records through the analysis of the "Laos Renewable Energy Support Activities" collection. Moreover, I study how the collection was reconstructed by the Human and Memory Archives. The "Laos Renewable Energy Support Activities" is the personal record of the donor who led the project, and contains the process and results of the project. Through this collection, I was able to look at the life of the donor as a foreign aid activist in Laos and realized his values. Furthermore, through the business process record, I was able to discover the implications of climate change response overseas aid projects. In addition, I was able to look at the culture and environment of Laos through the eyes of the donor who has been residing there for a long time.

• The Journal of the Korea Contents Association
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• v.19 no.5
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• pp.381-388
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• 2019

In South Korea nowadays, Among the married immigrant women in Korea, the proportion of long-term residents living in Korea for more than 10 years is increasing continuously(48%), while the proportion of short-term residents who are under 5 years is decreasing(16%). However, Korean language education and related research in the Marriage and Immigration Women's Center are still focused on the initial immigrants. Therefore, we should classify married immigrant women according to their stay time in Korea, so that Korean language education and teaching materials need to be more diversified. This study focuses on married immigrant women with intermediate and advanced Korean proficiency and chooses a catalogue of Chinese characters idioms to explore the possibility and educational value of using Chinese characters Idioms in Korean education. According to the research results, Chinese characters idiom education can help married immigrant women in Korean language learning and information acquisition, interpersonal relationships and life attitudes, cultural understanding and social adaptation, child rearing and learning guidance. This is the important part of Korean language education that needs to be guided by married immigrant women. Based on this, 130 Chinese characters idioms in Korean language education and textbook development centered on married immigrant women were selected and catalogue edited in four stages. It is hoped that the results of this study will serve as a reference for Korean language education research and textbook development for married immigrant women in the future.

• (The) Research of the performance art and culture
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• no.34
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• pp.73-109
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• 2017

This article studies Hur Gyu's Wanpan-Changgeuk Heungbojeon (1982) and Heungboga (1984), with a specific focus on the dramaturgy of Changgeuk and its meaning as transformed from Pansori Heungboga. The dramaturgy of Wanpan-Changgeuk Heungbojeon and Heungboga served to express criticism toward selling oneself. Beyond their former classical theme of brotherly affection, these productions elicited sorrow at the sight of poverty through a dramaturgy integrating modern theatricality with the Korean dramatic style. The theme of grief for poverty in these Changgeuk plays simultaneously aroused spectators' sympathy and critical thinking about economic aspects. Moreover, the Korean drama style and humor were not used simply as a tool but to exhilarate an emotional response to a life of coexistence. This paper found that Hur Gyu's Wanpan-Changgeuk Heungbojeon and Heungboga recreated a new Changgeuk dramaturgy based on the director's integration of western thinking and Korean traditional culture on stage. Through this, Hur Gyu tried to expand spectators' sympathy and to achieve artistic and popular success. Thus, these value of Hur Gyu's Wanpan-Changgeuk lay not only in its long running-time, but in its dramaturgy of integrating thinking for his Minjokgeuk (nationalist theater).

• The Journal of Korean Philosophical History
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• no.41
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• pp.247-270
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• 2014

Multiculturalism may be deeply connected with the diversities of cultures and enlightenment discussed in the context that we live together with the specification of cultures derived from any spatial conditions overtly and covertly. People live on their own customs compatible with their space and the time, and they make their boundaries of races, nations, and national memories. In such a way each of them treats each other exclusively and is inclined not to recognize being of the others. Also people are apt to recognize the others unessentially and overlook the others's value and way of life. As a result they might destroy the foundation of symbiotic livings conditions on their own. On the other hand they pretend to search for the cultural diversities of the others and include them under their own universalities, resulting in conflicts. Hence it is required that we should make an efforts to prepare the fields for living together through getting over the problem of the recognition of matters and affairs before us. From the above-told critical mind this thesis seeks the multicultural relativities and more arrives at the relationalities discussed by East-Asiatic philosophers of Chuang Tzu and Ch'oe Han-gi. Especially by gazing at the idea of the interconnectedness which means activities, changeabilities and mobilities, appeared on the idea of Ch'oe Han-Gi's revolving transformation, it is stressed that the communications of the local with each other in the various aspects of, e.g. materials, regions and cultures should be achieved.

• KIPS Transactions on Computer and Communication Systems
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• v.9 no.12
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• pp.291-306
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• 2020

Nowadays, Data-Network-AI (DNA)-based intelligent services and applications have become a reality to provide a new dimension of services that improve the quality of life and productivity of businesses. Artificial intelligence (AI) can enhance the value of IoT data (data collected by IoT devices). The internet of things (IoT) promotes the learning and intelligence capability of AI. To extract insights from massive volume IoT data in real-time using deep learning, processing capability needs to happen in the IoT end devices where data is generated. However, deep learning requires a significant number of computational resources that may not be available at the IoT end devices. Such problems have been addressed by transporting bulks of data from the IoT end devices to the cloud datacenters for processing. But transferring IoT big data to the cloud incurs prohibitively high transmission delay and privacy issues which are a major concern. Edge computing, where distributed computing nodes are placed close to the IoT end devices, is a viable solution to meet the high computation and low-latency requirements and to preserve the privacy of users. This paper provides a comprehensive review of the current state of leveraging deep learning within edge computing to unleash the potential of IoT big data generated from IoT end devices. We believe that the revision will have a contribution to the development of DNA-based intelligent services and applications. It describes the different distributed training and inference architectures of deep learning models across multiple nodes of the edge computing platform. It also provides the different privacy-preserving approaches of deep learning on the edge computing environment and the various application domains where deep learning on the network edge can be useful. Finally, it discusses open issues and challenges leveraging deep learning within edge computing.