• Journal of the Korean Institute of Landscape Architecture
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• v.47 no.4
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• pp.50-60
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• 2019

In the late 1980s, a financial crisis and Compulsory Competitive Tendering (CCT) in green space services brought with it a profound impact on the quality of parks in the UK. Such government projects, e.g. Urban Task Force (1999) and Public Parks Assessment (2001), aimed to raise the awareness of the severity of the declining standards of urban parks. Since the late 1990s, the UK governments (The New Labour (1997-2010) and The Conservative Government (2010-2019)), have often adopted community-led governance schemes to enhance the quality of parks and address problems derived from the financial crisis. Accordingly, community groups, notably 'Friends of', enlarged their involvement in the decision-making process of park management. However, there is little empirical evidence concerning the impact of community-led governance on park management, in particular, the effect on the users' perceptions of park use. This study explored the context of community-led park management to reclassify the level of build-up of governance underlined by 'A Ladder of Citizen Participation'. In addition, questionnaire surveys were conducted around two Sheffield district parks, which are located in deprived areas. As a result, community involvement in the status quo of UK urban park management has changed its form of governance based on the extent of involvement in the decision-making process. The forms of governance could be categorised in three levels: general, active, and predominant governance, where the extents of decision-making and sharing responsibility vary. The results obtained through the questionnaires show that one park (active governance), which has a stronger tendency of sharing responsibility to get involved in park management, had better contribution to park management and positive impacts on users' satisfaction than the other park (general governance). The findings highlight that stronger governance in partnerships with the non-public sectors can shed light on current and future park management through a shift in sharing responsibility for park management.

• The Korean Journal of Archival Studies
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• no.41
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• pp.175-212
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• 2014

In 2001 a large amount of labor record have been donated from Jeontaeil Labor Archive-Institute to SungKongHoe University(SKHU). Institute of Labor History in SKHU was established in the wake of the installation of the labor archive. Development of oral archive raised the awareness of the various relationships between the use and production of labor record. Interviewees of oral testimony expressed dissatisfaction and the role of the researchers was not sufficiently exhibited. Examining the main cases of Korea union movement history, we can find contradictions between the use and production of labor record clearly. Interval of interpretation and memory was too big between the parties of 'democratic' union movement in the 1970s. While among the parties who took part in Guro Alliance Strike of 1985, there is a group that remains in the "winner" in history on the one hand, but "loser" on the other without any reasonable criterion. Active intervention of the record users(researchers) is very limited. Among citizens or workers how will be resolved such "struggle of memory" in due process can not be seen. This is one of the reasons why labor archive is not rooted in the region. In this paper, I present a methodological alternatives for the production and use of records through the construction of participatory labor archive. Further, the reconstituted contents of the "documenting locality" strategy by complementing the theoretical part of the method of participation. The study of local and locality requires a "scale" dimension that will make up the identity recognition space, a memory and identity, a social relationship rather than the dimension of the physical space. Alternative "documenting locality" strategy will be able to contribute to solve the problems that occur between the production and use of the recording in labor archive.

• Journal of Climate Change Research
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• v.5 no.1
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• pp.83-94
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• 2014

Gangnam-gu, where the survey of residents' consciousness has been made in this study, is the district shows the highest rate of the energy consumption and greenhouse gas emission per unit area except some industrial districts such as Gwangyang, Ulsan, and Pohang. The greenhouse gas emission amount of Gangnam-gu is 4,863,765 $tCO_2$ which accounts for 10 % of the total discharging amount of Seoul, 50,330,356 $tCO_2$, which is ranked the top greenhouse gas emission rate in the commercial category and the 2nd place in the household category. The average recognition rate for the 5 subjects of the global warming phenomenons has indicated to be 83.58%. A survey questioning about the main agent to reduce the greenhouse gas, in all age groups except 20s have replied that it should be done by themselves, the residents of Gangnam-gu. For the question of the role of local government to respond to the climate change, the necessity of establishing infrastructure which is suitable for walking and biking. For the other question about the educational facilities to cope with the climate change, many answered the relevant education should be processed from the middle and high schools. For the practical activities in daily life to respond to the climate change, many replies have shown that the energy and resource conservation has been practiced pretty well broadly, but the ecomileage (former carbon mileage) has not been practiced well. Also, many replies have pointed that there were no benefits or rewards for the people who practiced the eco-mileage in their daily lives, which indicates that a kind of incentive is necessary for the efforts to respond to the climate change from the local government to execute the policy substantially and effectively. This study has the purpose to search the political countermeasures to improve the potentiality to reduce the green house gas emission rate through the residents conscious survey about climate change and the political solution by the local government to improve the certain items which showed the lower awareness rate.

• The Korean Journal of Archival Studies
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• no.33
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• pp.85-112
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• 2012

Group for the People without History(GPH) was launched at September 2002 and had worked for around five years with the following purposes; Firstly, GPH collects first-hand data on people's everyday lives based on fieldworks. Secondly, GPH constructs digital archives of the collected data. Thirdly, GPH guarantees the accessibility to the archives for people. And lastly, GPH promotes users to utilize the archived data for the various levels. GPH has influenced on the construction of archives on everyday life history as well as the research areas such as anthropology and social history. What is important is that GPH tried to construct digital archives even before the awareness on archives was not widely spreaded in Korea other than formal sectors. Furthermore, the GPH archives proposed a model of open archives which encouraged the people's participation in and utilization of the archives. GPH also showed the ways in which archived data were used. It had published forty seven books of people's life histories and five photographic books, and held six photographic exhibitions on the basis of the archived data. Though GPH archives had contributed to the ignition of the discussions on archives in various areas as leading civilian archives, it has a few limitations. The most important problem is that the data are vanishing too fast for researchers to collect. It is impossible for researchers to collect the whole data. Secondly, the physical space and hardware for the data storage should be ensured. One of the alternatives to solve the problems revealed in the works of GPH is to construct community archives. Community archives are decentralized archives run by people themselves to preserve their own voices and history. It will guarantee the democratization of archives.

• Korean Journal of Plant Resources
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• v.34 no.5
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• pp.403-410
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• 2021

The aim of this study was to investigate the growth characteristic and ginsenoside contents of 7 and 13 year-old wild-simulated ginseng (Panax ginseng C.A. Meyer) according to rusty root. The root growth characteristics of wild-simulated ginseng were did not shows significant difference according to the rusty root. The results of ginsenoside contents of wild-simulated ginseng according to rusty root, ginsenoside Rb1 and Rg1 of 7 year-old wild-simulated ginseng were had shows a significantly higher in rusty root compare to general root. On the other hand, ginsenodie Rc, Rd, Re and Rg2 were significantly higher in gerneral root. In the case of 13 year-old wild-simulated ginseng, the contents of ginsenoside did not shows to significant difference according to rusty root. The results of correlation analysis between growth characteristics and ginsenoside content of general root, the ginsenoside Rb2, Rc, Rd, Rf, Rg1 were positive correlation with root length, while as the ginsenoside Rd of rusty root was shows significantly negative correlation with root length. The results of this study was might be able to improve awareness of consumer related to rusty root of wild-simulated ginseng. Moreover, might be help to provide useful information on the establish quality standard and distribution system of wild-simulated ginseng.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.175-183
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• 2021

Gongjae Yoon DuSeo(1668~1715), from Haenam in the late Joseon Dynasty, is a scholar-born painter who was active during King Sukjong. He is the person who created the foundation as a pioneer of realist paintings in the late Joseon period during the transition from the middle to the latter period. He was born in Namin's prestigious family, but he ended his career as part of a partisan fight and immersed himself in painting and learning. 18C, the beginning of the late Joseon Dynasty, was a period when Silhak emerged and the Jinkyung era opened with awareness of nationalism. At this time, by incorporating the Silhak thought into the art world, the real reformed aesthetic consciousness was demonstrated to pioneer common people's customs, the application of Western painting methods, the pursuit of realist techniques, and the introduction of Namjongmuninhwa. His view of painting, who thoroughly learned the old things and pursued change, must have both the form and spirit that he can achieve 'HwaDo' only when it has the science of 'learning and knowledge' and the technical elements of 'practice and quality' emphasized. He has worked in a variety of reconciliations. In particular, portrait paintings are characterized by ihyeongsasin's realistic expressions of aesthetics. His masterpiece, 「Self-portrait」, excels in extreme-realistic depiction and innovation in composition, and stands out with an unconventional experimentation spirit that expresses his mind and thoughts in a painting with a sense of resentment. His landscape paintings combine to express the form as it is and mental notions, and beautifully embodied Do as a form, thus achieving ihyeongmido, which reached the level of'joyfulness forgotten even the heart of joy'. On the other hand, the generalization of the common people using various common people's lives as the subject of an open-mindedness aimed at gaining the facts of ihyeongsajin, a passive protest against corrupt power and an expression of a spirit of love. Since then, his painting style has been passed down from generation to generation to his eldest son Yoon Deok-hee and his grandson Yoon Yong, leading the change and revival of calligraphy art in the late Joseon Dynasty.

• Journal of Korean Society of Forest Science
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• v.100 no.2
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• pp.292-304
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• 2011

The purpose of this study is to draw institutional implications for tree cutting permit system improvement in comparison with Korea and foreign countries (German, Japan). A survey about recognition of cutting system and cutting-invigorating factors for two groups in charge of work for cutting permit (forest-official) and cutting operation (forest owner, tree butcher, forestry association, and forestry corporation) was carried out. The survey provides basic information which is necessary to improve current cutting system. The result of analysis about both German and Japan's cutting system show that clear cutting area to hinder function of forests tends to decrease and flexible final age of maturity considering condition of regional forest not uniform cutting age were applied. As a result of German and Japan's cutting system review flexible cutting system on regional characteristics is used to manage for the purpose of forest regeneration. The survey result about awareness and invigorating factors of cutting system represents that only public official group said final age of pine tree (3.13) and cedar (3.05) was proper and final age of other species of trees should have shortened. In matters of cutover area, current standard is less than 5ha per a felling area and the largest total area limit is 30 ha, only tree butcher, forestry corporation said cutover area must expand. Invigorating factors of current cutting system are reinforcement of cutover area, facility support, enrichment of technical training, increase of equipment support, simplification of administrative procedures, and provision of various benefits. The reinforcement of technical training among them especially represents the statistical significance of the participants' differential recognition.

• The Journal of Korean Philosophical History
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• no.31
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• pp.241-262
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• 2011

In this paper we show how the perception of heavenly principle(天理) and definition of individual desires(私慾) in the five commentaries on Daodejing(道德經) was changed over time. The five commentaries on Daodejing(道德經) composed during $Chos{\breve{o}}n$ are 'Sooneon(醇言) by Lee, Yul-gock (李珥,1536~1584), 'SinJoo-DoDuckKyung (新註道德經) - or New Commentary on Daodejing(道德經) - by Park, Se-dang(朴世堂,1629~1703), 'Dodukjigi(道德指歸)' by Suh, Myoung-euing(徐命膺,1716~1787), 'Chowondamro (椒園談老)' by Lee, Chung-ik(李忠翊,1744~1816), and 'Jungro(訂老)' by Hong, Suk-joo (洪奭周,1774~1842). The course of history in understanding the book, "Daodejing(道德經)," demonstrated that by the late of $Chos{\breve{o}}n$ Dynasty in the 18th century, the notion of 'the moral law for the community' has changed. Neither Suh, Myoung-euing nor Lee, Chung-ik emphasized 'the necessity for the truth of the heavens.'Instead, they focused more on the 'individuals' who followed the moral law than the moral law itself. They did not see the individual desire as the object that had to be discarded. Within the context of this framework, the individual's role had changed from the person who had to be obedient to the law to the subject who judged the moral law all by him/herself. This process of breaking up 'the goodness of the community' led the $Chos{\breve{o}}n$ Dynasty of the 18th century in the transition period to the modern era. In other words, it was the time when the introspection of the 'moral law' prevailed in the $Chos{\breve{o}}n$ Dynasty occurred naturally and spontaneously among the Confucian scholars, which implied the reconceptualization of the 'self-awareness' or 'the point of view on the individual's self-desire' was occurred in the context of academic development during the late $Chos{\breve{o}}n$ Dynasty.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.4
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• pp.101-110
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• 2020

This study was conducted through the analysis of literature and on-site research as a case study of 14 artists' gardens with traditional themes presented at the garden fair. With Focusing on the design process for determining traditional reproduction, the following characteristics and implications were derived by analyzing the design goals, selection of subjects for traditional reenactment, determination of methods for reproduction, and design stages of landscape components. First, the pattern of selecting traditional structures as subjects for reproduction in many artist gardens can be understood as an advantage of being suitable for narrow sites and having remarkable topic communicability. They directly delivered the design intent by adding the names of traditional structures such as Madang, Wool, Buttumak, Jangdokdae, Chuibyeong and Seokgasan. Works expressed indirectly, such as Wall, Korean Garden, Suwon, and Seoul craftsmen, have relatively weak topic communicability. There were also symbolic representations of objects to be reproduced, such as Seonbi, marginal spaces, and Pung-lyu. Second, while reproducing Hanok Madang, separate the gardens paved with grass and stone, the fortress wall of Suwon Hwaseong and the northwest Gongsimdon of the watchtower. Also the garden with a miniature version of the extraneous Yong-yeon and the garden, which was reproduced as a low decorative wall in the rest area based on Nakan-Eupseong Fortress, shows the need for a deep understanding of tradition. On the other hand, the reproducting works of choosing the location of the traditional garden, the Korean Garden showed the importance of systematic arrangement with the surrounding environment, the beauty of the space in the courtyard of Hanok, the beauty of the slowness enjoyed by the scholars and the reenactments of the Pung-lyu culture of Moonlight boating are not only imitating traditional structures but also spreading understanding of tradition to garden culture and sentiment. Third, there were many works that reconstructed the real-size traditional structure in a straightforward way in relation to design. The garden was divided into Chuibyeong and the living space was decorated with Buttumak, chimneys, and gardens, and facilities representing Gyeongbokgung Palace, Soswaewon, and Seoseokji were systemically arranged. However it recognized the importance of selecting the key design elements, constructing the elevation of the structure, and the sense of scale of the space from works that reproduced the large Suwon Hwaseong and Nakan-Eupseong in an abstract way. While there are examples gardens of Hanok yards and Bazawul, which are far from the original image among the gardens that chose the dismantling method, the Blank-space garden expressed only by a frame composed of cubes, and Seonbi's Sarangbang garden, that permeated the moonlight with many traditional structures are the positive examples. The Seoul Artisan Garden, Jikji Simche Garden and Pung-lyu Garden, which display modernly designed landscape components, need an explanation to understand the author's intention.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.215-247
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• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.