• The Journal of the Korea Contents Association
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• v.12 no.11
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• pp.492-501
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• 2012

Recently, there has been a increasing interest in Sacred natural sites. Sacred natural sites areas defined as "areas of land or water having special spiritual significance to a specific ethnicity or community. This research studies theoretically about the concept and value, the management principle of Sacred natural sites. In addition, status of the domestic natural monument plants that can applicate the values of the Sacred natural sites were analyzed and its characteristics were scanned. In analysis, 63 natural monument plants could be corresponded also they have biodiversity value, landscape and aesthetic values, cultural values, tour resources values. These are same as the general values of sacred natural sites. This research will contribute as a basis to register of sacred natural sites in korea. This study has the importance that plant of natural monuments of view point that natural sacred sites out of the importance internationally conditions. A follow-up research is required to ascertain natural sacred sites would getting concertely and practical case study.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.103-114
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• 2015

UNESCO and IUCN established the term of 'Sacred Natural Sites' (areas of land or water having special spiritual significance to peoples and communities) for conservation of biological and cultural diversity. Dangsan forest, a traditional village forests of rural Korea is a representative 'Sacred Natural Site' with a history of more than several hundred years of Dangsan ritual. The Chungmak village, Gyeokpo-ri, Buan-gun is a small seashore village. It is an important place that has the largest ancient maritime ritual sites in Korea. Buan-gun have been tried to register the 'Chungmak-dong Ritual Site' for the World Heritage List. However, the fact that this 'Chungmak-dong Ritual Site'(5~6 century, Baekje of the Three-kingdom period) was located in the Dangsan forest, surrounding the shrine, is not much understood. In this study, the landscape characteristics and culture of the sacred Dangsan forest at Gyeokpo-ri, including Gyeokpo-ri, Dae-ri, Naesosa temple Seokpo-ri, Buan-gun and Dongho-ri, Gochang-gun were investigated. And, the potential of registering for World Heritage, 'Protected Area of Sacred Natural Sites' by linking the four site's Dangsan forests has been investigated. The sacred Dangsan forests in the neighborhood of Gyeokpo-ri have kept their landscape characteristics and retained Dangsan ritual. As a result of SWOT analysis for sacred natural sites, WT(weakness-threat) strategy has chosen as priority strategy. The reason is that there is few management scheme. The Dangsan forests at the neighborhood of Gyeokpo-ri need to be recognized by people in Korea, for their valuable landscape characteristics. The places should be managed and protected to remain as a sacred natural sites in order to be prepared for a World Heritage.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.191-200
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• 2014

This study aims to analyze the current status of government-designated cultural heritage that are protected as sacred natural sites, focused on natural monuments and scenic sites, and provide basic research for these cultural heritage to be included in the protected area category. First, among natural cultural heritage that are designated and protected by Cultural heritage Protection Law, there are 40 scenic sites and 126 natural monuments that have been selected as sacred nature sites. Second, the study showed that sacred nature sites are sacred places that have been long associated with happiness and misfortune of the villagers, including Dangsan Forest, Seunghwanglim(Forest), and, as physical environment and combination of cultural value, rules, and attitude and belief system toward the land that protect the people. The unique folk beliefs of the region provide strong protection of the place. Third, although the natural monuments of old and large trees are not included in the protected area as they are recognized sparsely, but can be designated as world protected area as protected areas are set around sacred nature sites. Fourth, in order to be included in IUCN category, sacred natural sites of scenic sites will need to be managed by specific categories of each area according to the interior status of the designated areas and maintain the sustainability of the natural heritage by protecting both physical and spiritual elements.

• Journal of Korean Foot and Ankle Society
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• v.19 no.1
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• pp.39-41
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• 2015

Swelling is a body's natural reaction to foot and ankle injury to mount a healing inflammatory response. To some degree, swelling is necessary for healing and is something that cannot be avoided following injury. However, post-traumatic swelling may have an adverse effect on wound healing and surgery can often be delayed due to preoperative swelling. We report on a unique technique of making multiple meshed stab incisions around the site of injury to reduce soft tissue swelling and promote wound healing.

• The Journal of Korean Philosophical History
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• no.31
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• pp.173-202
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• 2011

Hierophany, according to Mircea Eliade, is a natural manifestation of the initial sacred. Through hierophany, profane objects and sites transform their qualities and then they themselves become sacred. People in traditional societies, in an attempt to reenact the initial hierophany, tried to perform consecrating rituals to replicate the first moment of the initial hierophany, at the same time and site. This article focuses on the concrete sites of hierophany. In ancient China, we can see specific sites that manifest the sacred such as Kunlun(崑崙), Jianmu(建木) and zongmiao(宗廟). Kunlun has the characteristics as the Cosmic Mountain that is the realm of the gods that tiandi(天帝) built as his center on the Earth, and it bridges Heaven and Earth. Jianmu joins Heaven, Earth, and the underworld like a Cosmic Tree or Pillar. It can be stated that zongmiao, the royal ancestral temple, functions as the Center of the World, the axis mundi, in which religious human beings express their desire to live in a sacred site, and in which they can regain their initial purity of spirits by communicating with the gods and ancestors. These three are the sites of manifestation of the sacred in China.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.85-93
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• 2014

Although the Chungmak village, Gyeokpo-ri, Buan-gun is a small seashore village, it's an important place that has the largest ancient maritime ritual sites in Korea. This 'Chungmak-dong Ritual Site'(5~6 century, Baekje of the Three-kingdom period) was located in the Dangsan forest of Black Pine (Pinus thunbergii) Colony, and that has a significant meaning concerned with Dangsan forest's origin. Chungmak village located in the Scenic Site # 13 named 'Chaeseokgang and Jeokbyeokgang coastal cliff in Buan', and have retained the Jeollabuk-do Tangible Cultural Property # 58 named 'Suseongdang', the Natural Monument # 123 named 'Machilus community in Gyeokpo-ri, Buan'. The 'Suseongdang Gaeyang Grandmother Dangsinje (Village Ritual)' which is Dangsan ritual has been held every year by village residents. The practical management of Suseongdang and Machilus community has been conducted by village residents. In this study, the landscape characteristics of the Dangsan forest were investigated including neighborhood elements such as Bibo forest, seashores, and farm fields. The conservation of cultural landscape was thought to be achieved by designating 'Protected Area of Sacred Natural Sites'. The Dangsan forest ought to be recognized for their valuable landscape characteristics. It should be managed as a protected area and a sacred natural sites in order to be registered as a World Cultural Heritage.

• Journal of the Korean Institute of Landscape Architecture
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• v.29 no.2
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• pp.42-49
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• 2001

This design proposal was presented to a design competition for renovation of the Pagoda Park, located in Chongro-2ga, Chongro-gu, Seoul, where the first ˝Manse˝ (hurrah) Movement fighting against Japanese colonization, broke out on March 1st, 1919. The park has been considered to be the first modern park in Korea also. The objectives for the design were to make a sacred place to commemorate the 3.1 ˝Manse˝ Movement, to preserve and symbolically memorialize historic remains of the old ˝Wongaksa˝ Temple, an to provide natural and rest areas for citizen. For the space composition, three axes symbolic of, ´freedom and independence´, ´mercy´, and ´nature´, were created. For the freedom and independence axis, exiting facilities, such as statures and monuments related to the 3.1 Movement, were relocated centering around the octagonal pavilion, which was the starting point for the movement, to give order of the site. For the ercy axis, symbols of traditional temple structures, such as, ´Iljugate´-´Pian bridge´-´Chongwang gate´-´Haetal gate´-Pagoda-Buddhist sanctum, were created to symbolize the temple remains and placeness. For the nature axis, tree groves, walking trails, and rest areas for citizen were provided around the site. As a whole the design provided structural orders from secular spaces outside to sacred spaces inside.

• Archives of Plastic Surgery
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• v.39 no.2
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• pp.118-123
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• 2012

Background : An area of the skull exposed by burn injury has been covered by various methods including local flap, skin graft, or free flap surgery. Each method has disadvantages, such as postoperative alopecia or donor site morbidities. Due to the risk of osteomyelitis in the injured skull during the expansion period, tissue expansion was excluded from primary reconstruction. However, successful primary reconstruction was possible in burned skull by tissue expansion. Methods : From January 2000 to 2011, tissue expansion surgery was performed on 10 patients who had sustained electrical burn injuries. In the 3 initial cases, removal of the injured part of the skull and a bone graft was performed. In the latter 7 cases, the injured skull tissue was preserved and covered with a scalp flap directly to obtain natural bone healing and bone remodeling. Results : The mean age of patients was $49.9{\pm}12.2$ years, with 8 male and 2 female. The size of the burn wound was an average of $119.6{\pm}36.7cm^2$. The mean expansion duration was $65.5{\pm}5.6$ days, and the inflation volume was an average of $615{\pm}197.6mL$. Mean defect size was $122.2{\pm}34.9cm^2$. The complications including infection, hematoma, and the exposure of the expander were observed in 4 cases. Nonetheless, only 1 case required revision. Conclusions : Successful coverage was performed by tissue expansion surgery in burned skull primarily and no secondary reconstruction was needed. Although the risks of osteomyelitis during the expansion period were present, constant coverage of the injured skull and active wound treatment helped successful primary reconstruction of burned skull by tissue expansion.

• The Journal of the Acoustical Society of Korea
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• v.30 no.4
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• pp.223-230
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• 2011

Korean bell is hung with some air gap between the bell bottom and the ground. In addition, it has a peculiar acoustic element, so called resonance cavity below the bell. A proper design of the air gap and cavity size dramatically amplifies the bell sound by resonance effect. Bell interior cavity, air gap and resonance cavity consist of an acoustic cavity system. When the acoustic cavity frequency coincides with the natural frequency of the bell body, the frequency component is significantly amplified. On the Sacred Bell of the Great King Seongdeok, this study proposes a resonance condition of the cavity system considering air gap effect for the first time. With the exact dimension of the bell, boundary element analysis is performed using SYSNOISE. Finally, this study reveals how the temperature in season influences the resonance condition and proposes a concept of variable type resonance cavity. By using the variable type resonance cavity, the cavity size is controlled on site and exact resonance is available regardless of temperature difference in season.

• Journal of the Korean Institute of Landscape Architecture
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• v.18 no.4
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• pp.45-71
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• 1991

The landscape systems in Korean island settlements can be recognized as results of ingabitants' ecological adptation to the isolated environment with the limited natural resources. Both the fishery dominant industry in island society and ecological nature of its environments seem to have influenced on inhabitants' environmental cognition as well as the physical landscape of island villages such as its location, spatial pattern in each village, housing form and so on. This study was done mainly by both refering to the related documents and direct observations in case study areas, and results of the study can be summarized as follows. 1. In general, the landscape of an individual island seems to take more innate characteristics of island's own, corresponding to the degree of isolation from mainland. That is, while the landscape of island in neighboring waters takes both inland-like and island-innate landscape character at the same time, the one in the open sea far from land takes more innate landscape character of all island's own in the aspects of village location, land use and housing density etc. 2. The convex landform of most islands brings about more centrifugal village allocation than centripetal allocation in most inland villages. And thus most villages in each island face extremely diverse directions different from the south facing preference in most inland rural villages. 3. Most island villages tend to be located along the ecologically transitional strip between land and sea, so called 'line of life', rather than between hilly slope and flat land as being in most inland village locations. So they are located with marine ecology bounded fishing ground ahead and land ecology bounded agricultural site at the back of them. 4. The settlement pattern of the island fishing villages shows more compact spatial structure than that of inland agricultural villages, due to the absolute limits of usable land resources and the adaptation to the marine environment with severe sea winds and waves or for the easy accessability to the fishing grounds. And also the managerial patterns of public owned sea weed catching ground, which take each family as the unit of usership rather than an individual, seem to make the villagescape more compact and the size of Individual residence smaller than that of inland agricultural village. 5. The folk shrine('Dand') systems, in persrective of villagescape, represent innate environmental cognition of island inhabitants above all other cultural landscape elements in the island. Usually the kinds and the meanings of island's communal shrine and its allocative patternsin island villagescape are composed of set with binary opposition, for example 'Upper shrine(representing 'earth', 'mountain' or 'fire')' and 'Lower Shrine(representing 'sea', 'dragon' or 'water') are those. They are usually located at contrary positions in villagescape each other. That is, they are located at 'the virtical center or visual terminus(Upper shrine at hillside behind the village)' and 'the border or entrance(Lower Shrine at seashore in front of the village)'. Each of these shirines' divinity coincides with each subsystem of island's natural eco-system(earth sphere vs marine sphere) and they also contribute to ecological conservation, bonded with the 'Sacred Forest(usually with another function of windbreak)' or 'Sacred Natural Fountain' nearby them, which are representatives of island's natural resources.