• 대한공업교육학회지
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• v.41 no.2
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• pp.89-118
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• 2016

In this study, the model of Turtle Ship, which is evaluated as one of the world's first ironclad ship in battle as well as the traditional scientific and technological heritage in Korea, was combined with the Physical Computing Platform(Arduino and App Inventor) that enables students to learn the basic concepts of IT in an easy and fun way. Thus, this study contrived the Physical Computing Platform-based Turtle Ship model which will make the students of Industrial Specialized High School develop the technological literacy and humanities-based knowledge through flexible education out of stereotype and single subject as well as enhance the potential of creative convergence education. The following is a summary of the main results obtained through this study: First, Arduino-based Main-controller design and making is helpful to learn of the hardware and software knowledge about EEC(Electron Electronics Control) and to confirm the basic characteristics and performance of interaction of Arduino and actuators. Second, The fundamental Instructional environments of abilities such as implementing EEC systems, thinking logically, and problem-solving skills were provided by designing of pattern diagram, designing an actuator circuit and making, the creation of sketches as technical programming and developing of mobile app. Thirdly, This is physical computing platform based Turtle ship model that will enable students to bring up their technological literacy and interest in the cultural heritage.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.1
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• pp.48-56
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• 2017

The purpose of this study is to analyze the 'identity' found in constructional characteristics of Geumgok Hongneung, the first imperial tomb of Korean empire. In terms of "sameness", which states for internal self-cognition among ambivalent situations while consisting identity, Hongneung inherited the prosperity of the Chosun dynasty, possessed 'sustainability' related to Cheongryangri Hongneung of Empress Myeongseong, as well as revealed various 'identitification' of situations in order to expose self-esteem as emperor and imperial nations. On the other hand, in terms of "individuality" as an external self-cognition, the opposite phase of sameness, Hongneung is a mixture of the will of Emperor Gojong and Japanese intervention hence formed 5th styles of royal tombs through 'peculiarity' which distinguishes it from the original tradition. In addition, the value of Hongneung is that it actually reflects the confusing and difficult times of the old ages, and it also involves 'excellence' as the place of the according a state funeral of Emperor Gojong and provoking March First Independence Movement. Thus, Geumgok Hongneung is a recorded landscape that clearly reflects the times of royal tombs of the Chosun dynasty, the world cultural heritage, and also the historic landscape showing extraordinary landscape of unique characteristics, 'Hwangjereung'.

• 보존과학연구
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• s.32
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• pp.123-136
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• 2011

There are more than 2,800 different species of termites in the world, but just there is one species (Reticulitermes speratus kyushuensis Morimoto) in Korea. Once wooden structures are damaged by termites, we are applying chemical control methods such as fumigation, treatment of insecticidal and antiseptic chemicals, soil termiticide treatment, and termite colony elimination system to pest control. But in Korea, the termite infestation is gradually increasing, so it is essential to study on the present situation of termite control in US or Japan. Accordingly, in this part we have studied focusing on the case of US. In the US, there are three groups of termites : Subterranean, Drywood, Dampwood termites, and they caused more severe infestation compared with Korea. When a structure has become infested with termites, it is important that appropriate action must be taken: the chemical pest control (soil treatment, termite baiting, termite colony elimination), the modification and maintenance of buildings and the regular inspection for follow-up. And with consideration for different characteristics of termites, the process of pest control is made according to each species of termites. Most of the subterranean termite control is done by applying either termiticide to the soil or termite monitoring and baiting system around the structure. On the other hand, drywood termite control methods can be categorized as either the treatment for the whole structure or the treatment for localized area. Applications to the whole structure are done by fumigants or heat and the localized treatments are carried out with chemicals as well as heat, freezing, microwave and electricity.

• Cross-Cultural Studies
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• v.42
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• pp.107-129
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• 2016

In modern history, there have been several kinds of continental unions or supranational politico-economic unions in the world, such as the United Nations, the European Union, the Union of South American Nations, the African Union, etc. Modern thinkers proposed many pan-isms on their continental base, for example, Pan-Arabism, Pan-Latin Americanism, Pan-Asianism, Pan-Celtism, etc. What is the most common in these pan-isms is that a continental union would be a politico-economic system to overcome the limits of the modern state-nation and to realize a long and happy relationship between member nations and continents. However, the concept of a supranational union differs from that of cosmopolitanism, in that the former presupposes the common cultural and historical heritage in the concerned region or continent. Ngugi wa Thinog'o' Pan-Africanism implies two keywords that are connected to his concepts such as 'decentralization' and 'African languages.' Pan-Africanism supposes that Africa may gain benefits from the union of African nations under the umbrella of anti-colonial efforts to down size the Euro-American influences. Moreover, using African languages enhances self-reliance and self-imagination among the African people. For in the former colonial regimes, the European colonial languages, such as English, French, or Portuguese, were central to the dissemination of European culture and modernity. Ngugi asserts that the African peripheralized languages could reinstate the African cultural heritage and propose an alternative to the Western modernity.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.22-43
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• 2019

Mureung Valley was designed as a place of scenic beauty. It was called a utopia because of its unexplored regions. Many people traveled to this place and wrote poetry and prose describing it. It represented a culturally historic site and an example of the changing of cultural spaces. Mureung Valley was one of the nameless valleys in Duta Mountain, but "Mureunggye" was named by Kim Hyon Won, who was a governor of Samcheok.. The valley acquired a reputation for many people's visiting. It was a famous space because local residents liked the place, and famous people also loved the place. This place was adapted into a cultural place with a link to the immortal world and an educational place by people's travel stories. The place maintained a reputation until now and took center stage as a famous travel space. One of the reasons it became a place of famous scenic beauty is travel. People who travel to Mureung Valley created poetry and prose containing their excitement and travel stories. As the poetry and prose had esthetic images of Mureung Valley, people understood the place. The poetry and prose showed the meaning of the place and the changing process. These codified the reputation in the place. Mureung Valley was pointed out in one of the Cheokju-Palkyoungs. However, Mugye-Palkyoung (only for Mureung Valley) was made. It was understood as the most beautiful scenery in the place and it had the meaning of the ethics place which embodied Neo Confucianism. Mureung Valley has a great natural landscape and cultural history background. That is how this place of scenic beauty was created.

• Korean Journal of Heritage: History & Science
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• v.39
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• pp.131-163
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• 2006

Interest in Korean cultural properties has rising in recent years, not only on the part of existing researcher and scholars but also among the general public. The scope of interest has expand also, no longer being confined to Korea, and has given rise to movements for redemption of cultural properties preserved overseas and plans on how to make use of information about them. Aside from the basic idea that all cultural properties overseas are subjects for redemption, this paper argues that it is time to seek ways to actively make use of information on those cultural properties, and that this must be preceded by dear understanding of the current status through systematic on-site research and investigation of the channels through which they left the country. In addition, it is necessary to look at the issue with a broader perspective. The cultural properties in question must be regarded not as the sole property of Korea, the country that produced them, but as artworks of the world with outstanding universal value, to be protected and utilized by all human beings. From this point of view, this paper organize studies the kinds of Korean cultural properties kept at three major museums in the United Stated, including the Museum of Fine Arts, Roston, and traces the routes and methods by which they were taken out of Korea. Based on the perception of Korean artworks overseas as explained above, the purpose of this paper is to examine materials those cultural properties not only for academic research, but also todistinguish between those properties that should be redeemed and those that should be publicized overseas by clarifying how they were taken overseas, and thus provide basic materials for policy purposes.

• Korean Journal of Heritage: History & Science
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• v.39
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• pp.5-38
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• 2006

Although in Korea there are only three examples of wooden coffins being found in burial mounds - from the Daho-ri, Songhyun-dong, and Munyung tombs, in Japan data on the shape and structure of wooden coffins from the Gofun era is relatively abundant. The wooden coffins of the Gofun era of Japan can be classified into either the dugout log style or the combined boards style according to their method of manufacture. They can also be divided by shape, into such categories as the boat shape, the split bamboo shape, the box shape, and so on. The box shape category can be further divided into the assembled type and the nailed type, according to how the boards are put together. Japanese Umbrella Pine (Sciadopitys verticillata) was favored as coffin-wood in all ages, but during the later Gofun era easily obtained woods such as the Japanese cedar (Cryptomeria japonica) or the Hinoki Falsecypress (Chamaecyparis obtusa) were also used. The coffins found at Daho-ri and Songhyun-dong are similar to the Japanese dugout log style in shape and manufacture, while the king's and queen's coffins excavated at Munyung Tomb are seen to have had direct influence on the appearance of nailed coffins Japan. The coffin in Songhyun-dong 7th mound was originally a dugout log boat. It was probably used for practical reasons such as the bugproof, anti-corrosion qualities of camphor wood, not because of ideological reasons such as in a boat burial (in which the boat takes the deceased to the after world). Because the Changnyong region is inland, where camphor trees do not grow, using an already existing boat may have been the only way to procure a camphor-wood coffin. From historical circumstances, it may be inferred that the camphor trees were imported into Korea from Japan, between which there was much cultural exchange.

• Korean Journal of Heritage: History & Science
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• v.33
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• pp.366-396
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• 2000

This research paper has examined the question of the year of the publication of the wood block print, Mukujeonggwang Dae Darani Gyeong(Pure light Dharani Sutra). Published in Korea sometime before 751, it is known to be the oldest existing document printed with wood blocks in the world. Recently, a Chinese scholar claimed that this sutra was translated into Chinese in 701 and printed in Reoyang, China, in 702. These claims have lead to international symposiums and research papers on the Mukujeonggwang Dae Darani Gyeong. However, although diverse opinions and research were presented by various scholars, they all seem to be far fetched and do not answer the essential question of the sutra. The evidence in historic records shows that the translation into Chinese was done in 704 and not in 701. After it was translated into Chinese, it came to Korea and was printed with wood blocks. When Sokkatap was built in 751, a copy was placed in the pagoda. Moreover, the inscription on the sarira casket states that the construction of the pagoda was based on the theory of Jotapsasang contained in the sutra. Thus this proves that Mukujeonggwang Dae Darani Gyeong had to have been printed before 751.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.6
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• pp.15-29
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• 2022

The Byungsan Neo-Confucian Academy, a 17th-century World Heritage Site in Korea, is being praised as a manifestation of naturalness or non-artificiality of the traditional Korean borrowed scenery technique (借景, chagyeong). This study, however, aims to reinterpret the chagyeong of the Byungsan Academy (hereafter the Academy) as a device of illusion evoking an idealized vision of nature. In the process of interpretation, 'picture and frame'-a widely accepted expression that represents the chagyeong of the Academy-will be foregrounded as the pivotal concept mediating the change of perspectives from naturalistic to ideological. This study consists of the following three parts. First, it shows that 'picture and frame' represent a modern way of seeing the Academy as an architectural heritage in harmony with nature; it denotes pristine nature and the empty architectural frame that safely circumscribes the innate beauty of the natural landscape. Second, departing from the naturalistic perspective, this study argues that the architectural framework of the Academy composes scenography enticing the viewer to imagine the idealized, Confucian image of nature that compares to the landscape imagery found in the landscape poetry and paintings that were produced and appreciated by the 17th-century Confucian literati. Lastly, based on the above interpretation, this study stresses that the 'picture' one encountered at the Academy in the 17th century was not the framed scene of a natural landscape but the illusion it caused; the architectural 'frame' worked not as a symbol of naturalness but as an institutional apparatus of vision manipulating the way one sees-and therefore imagines-the landscape.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.