• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.2
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• pp.34-43
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• 2022

This study compared the characteristics of cultural heritage in China and Vietnam, which have developed in the relationship of mutual geopolitical and cultural influence in history, and the following conclusions were made. First, the definition of cultural heritage in China and Vietnam has similar meanings in both countries. In the case of cultural heritage classification, both countries introduced the legal concept of intangible cultural heritage through UNESCO, and have similarities in terms of intangible cultural heritage. Second, while China has separate laws for managing tangible and intangible cultural heritages, Vietnam integrally manages the two types of cultural heritages under a single law. Vietnam has a slower introduction of the concept of cultural heritage than China, but it shows high integration in terms of system. Third, cultural heritages in both China and Vietnam are graded, which is applied differently depending on the type of heritage. The designation method has a similarity in which the two countries have a vertical structure and pass through steps. By restoring the value of heritage and complementing integrity through such a step-by-step review, balanced development across the country is being sought through tourism to enjoy heritage and create economic effects. Fourth, it was confirmed that the cultural heritage management organization has a central government management agency in both countries, but in China, the authority of local governments is higher than that of Vietnam. In addition, unlike Vietnam, where tangible and intangible cultural heritage are managed by an integrated institution, China had a separate institution in charge of intangible cultural heritage. Fifth, China is establishing a conservation management policy focusing on sustainability that harmonizes the protection and utilization of heritage. Vietnam is making efforts to integrate the contents and spirit of the agreement into laws, programs, and projects related to cultural heritage, especially intangible heritage and economic and social as a whole. However, it is still dependent on the influence of international organizations. Sixth, China and Vietnam are now paying attention to intangible heritage recently introduced, breaking away from the cultural heritage protection policy centered on tangible heritage. In addition, they aim to unite the people through cultural heritage and achieve the nation's unified policy goals. The two countries need to use intangible heritage as an efficient means of preserving local communities or regions. A cultural heritage preservation network should be established for each subject that can integrate the components of intangible heritage into one unit to lay the foundation for the enjoyment of the people. This study has limitations as a research stage comparing the cultural heritage system and preservation management status in China and Vietnam, and the characteristic comparison of cultural heritage policies by type remains a future research task.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.2
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• pp.42-53
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• 2023

This paper explores the recent development of environmental aesthetics and critically examines the main agendas, claims, issues, and implications of everyday aesthetics, which is emerging as an important branch of environmental aesthetics. Environmental aesthetics began in the context of cultural change and environmentalism in the 1960s and expanded in the second half of the 20th century with a solid theoretical foundation. At the beginning of the 21st century, it entered a process of diversification of objects and subjects. Having reached academic maturity, environmental aesthetics has expanded into theoretical territory considering the urban environment and the human environment, providing practical coordinates as a discourse for planning and designing urban environments and landscapes. The most notable achievement of environmental aesthetics since the mid-2000s is the establishment of 'everyday aesthetics'. Yuriko Saito, who is leading the research on everyday aesthetics, expanded the objects and scope of aesthetic theory to everyday objects, events, activities, and environments. She excavates the microscopic and sensory aspects of everyday life, which have been overlooked by conventional art-centered aesthetics, through the lens of aesthetics. She reinterprets various layers of phenomena in contemporary urban landscapes and analyzes how the 'power of the aesthetic' hidden in everyday life profoundly affects the quality of life and the state of the world. Saito examines the appreciation of the distinctive characteristics and ambiance inherent in everyday objects and environments and proposes a 'moral-aesthetic judgment' to alert citizens to the environmental, social, and political consequences of everyday aesthetic appreciation and response. This paper identifies the issues and implications of everyday aesthetics as first, the expansion of aesthetics and the ambiguous everyday, second, the moral-aesthetic judgment and the aesthetics of care, and third, urban regeneration landscapes and aesthetic literacy. In particular, the moral virtues of everyday aesthetics that Saito proposes, such as care, thoughtfulness, sensitivity, and respect, provide a critical reference for the practice of contemporary urban regeneration landscapes. The 'aesthetic literacy' is a key concept demonstrating why an environmental aesthetics perspective is necessary to interpret everyday urban environments and landscapes.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.35-77
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• 2016

All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Headquarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.2
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• pp.74-88
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• 2019

This study developed the Assessment Indicator evaluating eco-cultural value of temple forest in Korea and applied the developed Assessment Indicator to Songgwang-sa(also known as Seungbo-sachal), one of the Three Jewels Temple. Literature reviews and the draft of Assessment Indicator were drawn from brainstorming(including 2 forest therapy experts, 1 Buddhist monk expert, 1 landscape architect, 1 forest expert, and 6 researchers). After that, the Assessment Indicator drawn from the group of experts(the 1st in-depth interview: 32 people, the 2nd in-depth interview: 30 people) was verified and revised. The final Assessment Indicator, which was composed of 4 parts and 20 items, was developed. The results are as follows. The eco-cultural Assessment Indicator of temple forest was composed of 4 parts, which were Historical Cultural value, Ecological value, Recreatory Visitational value, and Educational Useful value, and 20 items and each item had 5 points. Historical Cultural value had 5 items and its total points were 25. Ecological value had 5 items and had total 25 points. Recreatory Visitational value had 6 items, 30 total points. Educational Useful value had 4 items, 20 total points. The total points of the eco-cultural Assessment Indicator were 100 points. As a result of applying the developed Assessment Indicator to the target place, Songgwang-sa in Mt. Jogye, Historical Cultural value of temple forest was calculated as 23 points(out of 25). Ecological value was 21 point(out of 25), Recreatory Visitational value, 22 points(out of 30), and Educational Useful value, 16 points(out of 20). The total points were 82(out of 100). Consequently, this study is meaningful based on the following 5 aspects. Firstly, this study challenged the development of the eco-cultural Assessment Indicator of temple forest for the first time. It is significant because the developed Assessment Indicator can be a useful resource for the eco-cultural value of temple forest. Secondly, the result showed that Educational Useful value and Recreatory Visitational value of forest temple were very low. Therefore, the supports for leisure, tour, education, and use of temple forest are needed from Korea Forest Service, Ministry of Environment, Cultural Heritage Administration and other government agencies since they acknowledge the temple forest as the best customers in Korea. Thirdly, the excellence or for eco-cultural value of temple forest needs to be extended in a national level. It is possible to make a Korean National Bran(e.g., the Therapy at the Temple) by blending temple stay, which is only in temples, and therapy, and is also possible to be a global tour industry. Fourthly, this study suggested legal definition about the necessary of legal definition for temple forest because there is no legal definition on temple forest in the current situation. When the definition of temple forest is legally arranaged, it would be a foundation for conserving eco-cultural value of temple forest, for organizing exclusively responsible departments in governmental institutions, and further for registering temple forest as World Natural Heritage. Lastly, the developed eco-cultural Assessment Indicators of temple forest from this study would be applied to "the 7 Sansa, Buddhist Mountain Monasteries in Korea(Sansa)" and the characteristics of each 7 temple are drawn. This study would be a basic data for temples' management and use with the eco-cultural Assessment Indicator of temple forest.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.

• KSII Transactions on Internet and Information Systems (TIIS)
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• v.11 no.10
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• pp.4717-4737
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• 2017

Today, smart grids, smart homes, smart water networks, and intelligent transportation, are infrastructure systems that connect our world more than we ever thought possible and are associated with a single concept, the Internet of Things (IoT). The number of devices connected to the IoT and hence the number of traffic flow increases continuously, as well as the emergence of new applications. Although cutting-edge hardware technology can be employed to achieve a fast implementation to handle this huge data streams, there will always be a limit on size of traffic supported by a given architecture. However, recent cloud-based big data technologies fortunately offer an ideal environment to handle this issue. Moreover, the ever-increasing high volume of traffic created on demand presents great challenges for flow management. As a solution, flow aggregation decreases the number of flows needed to be processed by the network. The previous works in the literature prove that most of aggregation strategies designed for smart grids aim at optimizing system operation performance. They consider a common identifier to aggregate traffic on each device, having its independent static aggregation policy. In this paper, we propose a dynamic approach to aggregate flows based on traffic characteristics and device preferences. Our algorithm runs on a big data platform to provide an end-to-end network visibility of flows, which performs high-speed and high-volume computations to identify the clusters of similar flows and aggregate massive number of mice flows into a few meta-flows. Compared with existing solutions, our approach dynamically aggregates large number of such small flows into fewer flows, based on traffic characteristics and access node preferences. Using this approach, we alleviate the problem of processing a large amount of micro flows, and also significantly improve the accuracy of meeting the access node QoS demands. We conducted experiments, using a dataset of up to 100,000 flows, and studied the performance of our algorithm analytically. The experimental results are presented to show the promising effectiveness and scalability of our proposed approach.

• Smart Media Journal
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• v.6 no.4
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• pp.58-64
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• 2017

Modern society is characterized by rapid increase in world population, aging of the rural population, decrease of cultivation area due to industrialization. The food problem is becoming an important issue with the farmers and becomes rural. Recently, the researches about the field of the smart farm are actively carried out to increase the profit of the rural area. The existing smart farm researches mainly monitor the cultivation environment of the crops in the greenhouse, another way like in the case of poor quality t is being studied that the system to control cultivation environmental factors is automatically activated to keep the cultivation environment of crops in optimum conditions. The researches focus on the crops cultivated indoors, and there are not many studies applied to the cultivation environment of crops grown outside. In this paper, we propose a method to improve the harvestability of poor areas by monitoring the areas with bad harvests by using big data analysis, by precisely predicting the harvest timing of fruit trees growing in orchards. Factors besides for harvesting include fruit color information and fruit weight information We suggest that a harvest correlation factor data collected in real time. It is analyzed using the Apache Spark engine. The Apache Spark engine has excellent performance in real-time data analysis as well as high capacity batch data analysis. User device receiving service supports PC user and smartphone users. A sensing data receiving device purpose Arduino, because it requires only simple processing to receive a sensed data and transmit it to the server. It regulates a harvest time of fruit which produces a good quality fruit, it is needful to determine a poor harvest area or concentrate a bad area. In this paper, we also present an architectural model to determine the bad areas of fruit harvest using strong data analysis.

• Journal of the Korean Institute of Intelligent Systems
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• v.12 no.6
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• pp.491-496
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• 2002

Multi-objective Optimization Problems(MOPs) are occur more frequently than generally thought when we try to solve engineering problems. In the real world, the majority cases of optimization problems are the problems composed of several competitive objective functions. In this paper, we introduce the definition of MOPs and several approaches to solve these problems. In the introduction, established optimization algorithms based on the concept of Pareto optimal solution are introduced. And contrary these algorithms, we introduce theoretical backgrounds of Nash Genetic Algorithm(Nash GA) and Evolutionary Stable Strategy(ESS), which is the basis of Co-evolutionary algorithm proposed in this paper. In the next chapter, we introduce the definitions of MOPs and Pareto optimal solution. And the architecture of Nash GA and Co-evolutionary algorithm for solving MOPs are following. Finally from the experimental results we confirm that two algorithms based on Evolutionary Game Theory(EGT) which are Nash GA and Co-evolutionary algorithm can search optimal solutions of MOPs.

• Journal of Korea Multimedia Society
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• v.2 no.3
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• pp.277-288
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• 1999

A distributed multimedia school system is developed for the multimedia classroom at high school and university. The system is designed and implemented for students to improve the learning efficiency through the personalized multimedia contents and pace of learning. The previously developed multimedia information retrieval systems have some limitations on being applied to the multimedia classroom: expensive cost per stream or poor retrieval quality inappropriate for education, unscalability of system and service, unfamiliar proprietary client environment, and difficulty for teachers to use the authoring tools and manage the authored teaching materials. The system we developed overcomes the above problems. It is so scalable as to be applicable not only to a segmented classroom but also to the world wide Internet. The stream server is one of the components of the system: stream servers clients, a service gateway system, and a authoring management system. This paper describes the design and implementation of the stream server. A single stream server can simultaneously playback the multimedia streams as many as clients at one classroom. This is achieved only by the software engine without any changes of the hardware architecture. The systematic coupling with other components gives the scalability of the system and the flexibility of services.

• Journal of the Korea Furniture Society
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• v.21 no.6
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• pp.439-448
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• 2010

Furniture world which is closely associated with human life had been constantly developed, but traditional furniture disappeared after modernization almost. The reason lies rather in the importance of the diversity of Western-style furniture pursuing convenience and shapes, than in change of life style meanwhile. The diversity however reached the limit and it made a new advanced role of not only furniture, also design sector in general necessary, and as solution to solve this problem the immaterial value based on Eastern philosophy/mental was suggested in architecture and all around design sector overall as well. It means that the immaterial point which traditional furniture involved should be focused now and furthermore it's emotional and mental value which is more natural and has close relation with human being accordingly could be judged rightly. The reason why traditional furniture had been used since long time is the immaterial tendency which is well harmonized with the surrounding environment rather than the function. To verify this, the present study aimed to analyze not only the basic, also additional function of traditional furniture used in Hanok (traditional Koran-style house) by the inductive method for investigating the additional effects which users felt. Such immaterial role offers the user more convenience besides the original function of furniture and this made it available that furniture dominates the space. As good examples of such roles it was investigated that traditional furniture played meaningful roles like extensional serviceability, variable space, formation & movement of space, expression of grade of rank. That allowed that this study suggested the sustainable design and also the direction of development of interactive function of furniture through the expected effect having been showed in the modern space where the immaterial role of traditional furniture was applied to and the related cases.