• Journal of the Korean Society for Aviation and Aeronautics
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• v.16 no.4
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• pp.49-53
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• 2008

비행 편수의 증가 추세는 관제 밀집도를 높여 항공관제 사와 조종사간 communication 실수를 유발할 수 있는데 특히 호출 부호(Call Sign)의 혼동, 착각에 의한 경우가 많은 것으로 나타나고 있다. 항공 관제사와 조종사간의 communication 실수는 항공기 고도 위반, 활주로 침범, CFIT, 공중 충돌, Near Miss로 인한 위험 상황을 초래할 수 있다. 본 연구는 민간 항공사에 근무하는 조종사들의 유사 콜사인에 대한 혼동 정도와 위험성 인식을 설문 조사하였으며 이를 분석하여 방지 대책을 모색하였다. 국내 조종사와 외국인 조종사의 혼동 정도와 위험성 인식의 차이는 나타나지 않았으며 공항이 위치한 국가에 따라 혼동 정도의 차이가 있었다. 동일 항공사에서 나타나는 유사 콜사인은 자체 해결 가능하였지만 타 항공사와의 유사 콜사인을 해결하는 데는 한계가 있어 관계 기관의 적극적인 중재가 요구된다.

• Journal of the Korean Society for Aviation and Aeronautics
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• v.18 no.1
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• pp.64-71
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• 2010

As the ultimate goal of the Aeronautical communication is delivery of information, it is essential to communicate via accurate use of language; there are possibilities of errors occurring as the exchange of information between pilot and air traffic controller is conducted through radio communication. Especially, there are frequently reported errors in radio communication in the event that two or more aircrafts using similar call-signs are operated in one sector. In this paper, a list of errors, which can possibly caused by air traffic controllers when controlling airplanes using similar call-signs, was derived through preceding researches and theories related to similar call-signs and human errors. Based on this list, an experiment was conducted on 52 air traffic controllers working at "J" international airport. For this experiment, ATC2K which is a simulated approach control radar developed in Korea, was used; and a regression formula was derived by analyzing the quantity of frequency change in error occurrence when controlling two or more airplanes using similar call-signs base on a premeditated scenario.The data presented in this research has useful findings and concepts for understanding the errors that can possibly occur while controlling airplanes using similar call-signs.

• Journal of the Korean Society for Marine Environment & Energy
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• v.17 no.4
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• pp.297-305
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• 2014

In this study, we installed the Automatic Identification System (AIS) receiver on the Ieodo Ocean Research Station (IORS) from November 21 to 30, 2013 in order to monitor marine traffic and fishery activity in the jurisdictional sea area. The collected AIS raw data consist of static data report (MMSI, IMO NO., Call Sign, Ship Name, etc.) and position information report (position, speed, course, etc.), and the developed program was applied to classify ships according to ship flag and type information. The nationalities are released from the first three-digit numbers (MID) of MMSI, but in general most of small ships do not send an exact ship flag through Class B type AIS, a simplified and low-power equipment. From AIS data with flag information, ships under the flag of China had the highest frequency and the second was Korean flag, while in ship type cargo and fishing vessels were dominant in sequence. As for the ships without flag information, we compared the tracks with others in order to estimate ship flags. It can be said that fleets of ships with Chinese frequently appear sail together for fisheries over the waters, because the unknown ships followed a similar moving pattern with Chinese fishing vessels.

• 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 the Korean Institute of Traditional Landscape Architecture
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• v.37 no.1
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• pp.56-67
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• 2019

In order to investigate the issue with the proper name of eshel(Tamarix aphylla) mentioned in the Bible, analysis of morphological taxonomy features of plants, studies on the symbolism of the Tamarix genus, analysis of examples in Korean classics and Chinese classics, and studies on the problems found in translations of Korean, Chinese and Japanese Bibles. The results are as follows. According to plant taxonomy, similar species of the Tamarix genus are differentiated by the leaf and flower, and because the size is very small about 2-4mm, it is difficult to differentiate by the naked eye. However, T. aphylla found in the plains of Israel and T. chinensis of China and Korea have distinctive differences in terms of the shape of the branch that droops and its blooming period. The Tamarix genus is a very precious tree that was planted in royal courtyards of ancient Mesopotamia and the Han(漢) Dynasty of China, and in ancient Egypt, it was said to be a tree that gave life to the dead. In the Bible, it was used as a sign of the covenant that God was with Abraham, and it also symbolized the prophet Samuel and the court of Samuel. When examining the example in Korean classics, the Tamarix genus was used as a common term in the Joseon Dynasty and it was often used as the medical term '$Ch{\bar{e}}ngli{\check{u}}$(檉柳)'. Meanwhile, the term 'wiseonglyu(渭城柳)' was used as a literary term. Upon researching the period and name of literature related to $Ch{\bar{e}}ngli{\check{u}}$(檉柳) among Chinese medicinal herb books, a total of 16 terms were used and among these terms, the term Chuísīliǔ(垂絲柳) used in the Chinese Bible cannot be found. There was no word called 'wiseonglyu(渭城柳)' that originated from the poem by Wang Wei(699-759) of Tang(唐) Dynasty and in fact, the word 'halyu(河柳)' that was related to Zhou(周) China. But when investigating the academic terms of China currently used, the words Chuísīliǔ(垂絲柳) and $Ch{\bar{e}}ngli{\check{u}}$(檉柳) are used equally, and therefore, it appears that the translation of eshel in the Chinese Bible as either Chuísīliǔ (垂絲柳) or $Ch{\bar{e}}ngli{\check{u}}$(檉柳) both appear to be of no issue. There were errors translating tamarix into 'やなぎ(willow)' in the Meiji Testaments(舊新約全書 1887), and translated correctly 'ぎょりゅう(檉柳)' since the Colloquial Japanese Bible(口語譯 聖書 1955). However, there are claims that 'gyoryu(ぎょりゅう 檉柳)' is not an indigenous species but an exotics species in the Edo Period, so it is necessary to reconsider the terminology. As apparent in the Korean classics examples analysis, there is high possibility that Korea's T. chinensis were grown in the Korean Peninsula for medicinal and gardening purposes. Therefore, the use of the medicinal term $Ch{\bar{e}}ngli{\check{u}}$(檉柳) or literary term 'wiseonglyu' in the Korean Bible may not be a big issue. However, the term 'wiseonglyu' is used very rarely even in China and as this may be connected to the admiration of China and Chinese things by literary persons of the Joseon Dynasty, so the use of this term should be reviewed carefully. Therefore, rather than using terms that may be of issue in the Bible, it is more feasible to transliterate the Hebrew word and call it eshel.