• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.1
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• pp.129-136
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• 2010

This study was initiated to investigate thatch accumulation in several turfgrasses grown under two soil systems. The 45 centimeter deep USGA system was constructed with rootzone, intermediate and drainage layers. The mono-layer system, however, was made with only a 30cm rootzone layer. Turfgrasses used in the study were comprised of 3 varieties from Korean lawngrass of Warm-Season Grass(WSG) and 3 blends and 3 mixtures from Cool-Season Grass(CSG). A total of 9 turfgrass treatments were replicated three times in RCBD in both systems. Cultural practices for the research plot followed a typical maintenance program for highly managed turf. Treatment differences for thatch accumulation were observed among the turfgrasses in both soil systems. Thatch under the USGA system was 9% greater than under the mono-layer system due to its more favorable conditions for turf growth. Higher thatch depth was found with Korean lawngrass, 34~87% in the USGA system and 16~75% in the mono-layer system when compared with CSG. Among WSG, the Joongji variety was the highest in thatch layer under both the USGA and mono-layer systems. Kentucky bluegrass(KB) was the greatest among CSG, since it is a rhizomatous-type in growth habit, resulting in faster production of organic matter over bunch-type of tall fescue and perennial ryegrass. Proper depth in the thatch layer was known to be beneficial by enhancing the resiliency and wear tolerance of the turf in athletic fields. Thus, KB was considered to be a very excellent turfgrass in terms of turf quality, environmental performance, physical properties and soccer player safety. However, disadvantages such as poor water-holding properties, more inclined to injury from environmental stresses and severe diseases and insect injury were also expected where thatch was excessively accumulated. Therefore, these results demonstrate that more frequent measures for controlling thatch such as vertical mowing, topdressing or coring should be employed for soccer fields with Korean lawngrass and KB over other turfgrasses.

• Archives of design research
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• v.19 no.5 s.67
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• pp.203-212
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• 2006

With interests and participation in the costumeplay that mimics characters appeared on carton or animation in recent days, the costumeplay becomes one of cultural phenomena. Using a qualitative research method, this study identified costumeplayers' costume consumption pattern and explored its meanings from the perspective of consumption culture. Indeed, this study intended to help for understanding costumeplayer group as a consumer, and to provide basic knowledge about new market analysis related to fashion design and marketing. The results from the analyzing participant observation and in-depth interviews data are as follows: first, costumeplayers usually begin costumeplay by friends' invitations or by themselves and then continue on participating. Through the costumeplay, participants have benefits such as fun, departure from the daily life, and social interaction. Second, participants acquire costumes through purchase, rent, producing or combination of daily wear, but both purchase and rent account high. Third, the meanings of consumption culture in costumeplay include consumption behavior repeating possession and disposal. Also, costumeplayers concerns efficiency when purchasing or renting the costumes, and internet is a place where information search, comparison, and actual purchasing are occurred. Based on the results, fashion design and marketing implication, limitation of this study and further research ideas were suggested.

• Korean Journal of Heritage: History & Science
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• v.44 no.1
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• pp.52-71
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• 2011

This study was initiated with the intent to consider the features of Gugokwonlim and to compare Gabsagugok(甲寺九曲) to Yongsangugok(龍山九曲) against the backdrop of Mt. Gyeryong by revealing their nature and confirming the names and exact locations. A literature review, interviews with local people and field studies confirmed that Gabsagugok and Yongsangugok are each composed of 9 seasonal features. The former is made up of Yongyuso(龍遊沼) - Iilcheon(二一川) - Baengnyonggang(白龍岡) - Dalmuntaek(達門澤) - Geumgyeam(金鷄?) - Myeongwoldam(明月潭) - Gyemyeongam(鷄鳴巖) - Yongmunpok(龍門瀑) - Sujeongbong(水晶峰) while the latter is made up of Simyongmun(尋龍門) - Eunnyongdam(隱龍潭) - Waryonggang(臥龍剛) - Yuryongdae(遊龍臺) - Hwangnyongam(黃龍岩) - Hyeollyongso(見龍沼) - Ullyongtaek(雲龍澤) - Biryongchu(飛龍湫) - Sillyongyeon(神龍淵). Both Gabsagugok and Yongsangugok are part of Gugokwonlim built in the valleys of Mt. Gyeryong in the late Joseon Dynasty by Byeoksu Yun Deok-yeong (1927) and Chwieum Gwon Jun-myeon (1932), respectively, with a 5 year difference. Gabsagugok was supposedly designed to reflect an individual taste for the arts and to admire principles of Juyeok (ch. Zhouyi) and the beauty of nature. On the contrary, Yongsangugok appears to be the builder's expression of his longing for independence day, likened to the life of a dragon after receiving the sad news of Japan's annexation of Korea. Such differences show that these two builders had very different intentions from one another. The letters of Gabsagugok have a semi cursive style and were deeply engraved on the rock in a square shape. Consequently they have not been worn away except for those in Yongyuso, the first Gok. In contrast, the letters in Yongsangugok have an antiquated, cursive-Yija style but because they were engraved relatively lightly, serious wear and damage occurred. In terms of location, Gabsagugok was built around Ganseongjang adjacent to the 5th Gok while Yongsangugok was set up around the 5th Gok, Hwangnyongam. Meanwhile, the important motif which forms the background of Gabsagugok seemingly highlights the geographic identity of Mt. Gyeryong using the dragon and the chicken as themes. It also appears to symbolize the principles of Juyeok focusing on Kan of the Eight Trigrams for divination; this requires an in-depth study for confirmation. The main motif and theme of Yongsangugok is the dragon. It infuses the builder's intentions in Sangsinri Valley by communicating with nature through a story of a dragon's life from birth to ascension. It is assumed that he tried to use this story to express his hope for restoring the national spirit and reconstructing the country.