• Korean Journal of Heritage: History & Science
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• v.37
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• pp.405-444
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• 2004

The Cultural Heritage Committee is an advisory committee established under the Cultural Heritage Administration with the aim of carrying out examination and deliberation on preservation, management and use of cultural heritage. The Cultural Heritage Administration is the highest administrative organization in terms of Korean cultural heritage. It was founded to produce and execute policies on cultural heritage, an important task that requires a high level of specialized knowledge, skills and academic expertise. It involves in-depth investigation and consultation of experts in the field of cultural heritage. An organization consisting of distinguished experts, the Cultural Heritage Committee plays an important role in policymaking on cultural heritage of Korea. The Korean government established the Bureau of Cultural Heritage in October 1961, and enacted provisions (as a presidential decree) on the organization on March 27, 1962, according to the Cultural Heritage Act established on January 10 of the same year. The Cultural Heritage Committee was opened as a deliberation committee according to the law, on which currently 90 members serve in 8 subcommittees. The term of office of a committees member is two years. The deliberation of the committee, which covers the entire range of cultural heritage, including their designation and cancellation, is normally concluded by the deliberation and decision of each subcommittee. This study aims to analyze of the survey of the Cultural Heritage Committee as the highest organ for the deliberation of policies on the matters of cultural heritage. The subject of the analysis in this study is a questionnaire survey that was conducted between Oct. 20 and Nov. 29, 2003, of 116 former and current members of the committee.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.91-120
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• 2004

The Yan mountain area of the northern part of Hebei province and its local neighbor area is categorized main-distribution area of the northern bronze culture of the Eastern Zhou period(770bc~221bc). Recently, it was discovered the concrete character of the culture by a large scale excavation of the Yuhuangmiao cemetery at Jundu mountain. In the chinese scholarship, the cultural character of this area has established the independent cultural type that is distinguished from the Bronze culture of existing. In this paper, I have as a target of analysis remains relate to the Yuhuangmiao culture of the mountain area of northern Hebei in the Eastern Zhou period. And I would like to judge about diverse infuluential relationships of the character of the Yuhuangmiao curture and the Bronze culture, especially burials, burial customs and the characters of the excavated article. In particular, diverse infuluential relationships of the upper Xiajiadian culture Ordos bronze culture and The Central Plains cultural from The Yan state have a important meaning to understand about the character of the Yuhuangmiao culture and the beginning development process. Ultimately, it is peculiar characters of the Yuhuangmiao culture that a shaft gave with stone compartment protecting a coffin as a symbolic form, mask-burial customs such as mainly burials of the living with the dead dogs, a drum shaped jar, a tripod jar with two handles, a short bronze sword with circle hilt, Central Plains cultural bronze containers, bronze halberd and horse-shaped accessories of cartage horse trapping are distinguished from a local neighbor, the bronze culture from northern. The territory of time-space of The Yuhuangmiao culture can be dominately recognized bewteen the upper Xiajiadian culture and Ordos bronze culture. It is the Yan culture after the middle Warring States Period considering with the peculiar chacters which reflected by burials and bural customs and diverse infuluential relationships with peripheral cultures.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.39 no.4
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• pp.493-503
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• 2019

This study is composed of nine treatments [Control : "no neutralizing layer+vegetation layer" 3 cm, Treatment 1 : "no neutralizing layer+vegetation layer" 5 cm, Treatment 2 : "no neutralizing layer+vegetation layer" 7 cm, Treatment 3 :"neutralizing layer (cement 3 %)+ vegetation layer (cement 1 %)" 3 cm, Treatment 4 : "neutralizing layer (cement 3 %)+vegetation layer (cement 1 %)" 5 cm, Treatment 5 : "neutralizing layer (cement 3 %)+vegetation layer (cement 1 %)" 7 cm, Treatment 6 : "neutralizing layer [$(Ca{\cdot}Mg)CO_3$] +vegetation layer" 3 cm, Treatment 7 : "neutralizing layer [$(Ca{\cdot}Mg)CO_3$]+vegetation layer" 5 cm, Treatment 8 : "neutralizing layer [$(Ca{\cdot}Mg)CO_3$]+vegetation layer" 7 cm] to find out the vegetation effects according to neutralizing layer types of the acid drainage slope. There were no significant differences observed in soil hardness and soil moisture content of neutralizing layer type while highly difference of moisture content was observed according to the neutralizing and vegetation layer thickness. As for soil acidity, strong acid was shown in the control, treatment 1 and treatment 2. Neutralizing effects were outstanding in treatments of 3, 4, 5 (cement treatment group), 6, 7 and 8 (limestone treatment group). Concerning plants growth characteristics, surface coverage rates, number of germinating woody plants, plant height, and plant root status, there were excellent effects observed in the experimental groups mixed with cement (treatments 3, 4 and 5) and limestone (treatments 6, 7 and 8). At the initial stage, however, plant roots were negatively affected in cement layer treatments of 3, 4 and 5. However, no difference was shown in each layer thickness on the acid drainage slope whereas 3~5 cm thickness neutralizing layer was appropriate in consideration of economic feasibility.

• Journal of the Korea Organic Resources Recycling Association
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• v.27 no.3
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• pp.49-61
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• 2019

Swine manure has been recognized as a organic sources for composting and many research was conducted to efficiently utilize and treat. This study was to evaluate a feasibility for producing swine manure compost under various treatment with mixture of swine manure and saw dust. Treatments were designed as follows; non aerated composting pile(REF), aerated composting pile of $100L/m^3$(EXP1), and aerated composting pile of $150L/m^3$(EXP2). The total days of fermentation were 28 days and each samples were collected at every 7 days from starting of composting. Temperature sensors were installed under 30~40cm from the surface of composting pile. Inner temperature in composting piles of EXP1 and EXP2 was rapidly increased to $67{\sim}75^{\circ}C$ within 1~2 days. The elevated temperatures found during the thermophilic phase are essential for rapid degradation of organic materials. While swine manure composted, moisture content, total nitrogen, EC of EXP1, EXP2 in sample at 28 days were lower than those of REF. But, pH and organic matter of EXP1, EXP2 in sample at 28 days were higher than those of REF. After finishing fermentation experiment, maturity was evaluated with germination test. Calculated germination index(GI) at REF, EXP1 and EXP2 were 23.49, 68.50 and 51.81, respectively. The values of germination index were higher at EXP1 and EXP2 which is aerated composting piles than REF which is non aerated composting pile. According to the results, composting process by aerated static pile compost had significant effect on the reduction of required period for composting. Supplying adequate amount of air to compost swine manure will greatly reduce composting period.

• The Journal of Korean Academy of Prosthodontics
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• v.57 no.2
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• pp.127-133
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• 2019

Purpose: The purpose of present study was to investigate fracture strength and mode of failure of endodontically treated teeth restored with metal cast post-core system, prefabricated fiber post system, and newly introduced polyetherketoneketone (PEKK) post-core system. Materials and methods: A total of 21 mandibular premolar were randomly grouped into 3 groups of 7 each according to the post material. Group A was for metal cast post core; Group B for prefabricated glass fiber post and resin core; and Group C for milled PEKK post cores. All specimens were restored with metal crown. The fracture strength of each specimen was measured by applying a static load of 135-degree to the tooth at 2 mm/min crosshead speed using a universal testing machine. After the fracture strength measurement, the mode of failure was observed. The results were analyzed using Kruscal-Wallis test and post hoc Mann-Whitney U test at confidence interval ${\alpha}=.05$. Results: Fracture resistance of PEKK post core was lower than those of cast metal post and fiber reinforced post with composite resin core. In the aspect of fracture mode most of the root fracture occurred in the metal post core, whereas the post detachment occurred mainly in the fiber reinforced post. In the case of PEKK post core, teeth and post were fractured together. Conclusion: It is necessary to select appropriate materials of post for extensively damaged teeth restoration and clinical application of the PEKK post seems to require more research on improvement of strength.

• Korean Journal of Heritage: History & Science
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• v.54 no.3
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• pp.168-191
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• 2021

This article examines the shape, iconography, and creation date of the Four Buddhist Heavenly Kings (Sacheonwang 四天王) enshrined in the Heavenly Kings' Gate (Cheonwangmun 天王門) of Hoeamsa in Yangju, Gyeonggi Province during the early Joseon Dynasty. First, small fragments of clay decoration excavated from a fourth-platform gate site of the Hoeamsa Temple Site in Yangju Gyeonggi Province were analyzed and compared to other Four Heavenly Kings enshrined in the (Cheonwangmun gates) during the Joseon Dynasty. In addition, the size and shape of the gate were compared to other Cheonwangmun gates constructed during the Joseon Dynasty. Results revealed that the excavated fragments were part of the armor of Sacheonwang, and the clay-standing statues enshrined in the fourth-platform gate of Hoeamsa Temple would be proportional in size to those of Beopjusa Temple in Boeum, South Chungcheong Province. The flame-type pieces, which decorated the Heavenly King's crown in the Joseon Dynasty, and the rectangular-type pieces were not found in artifacts from the Goryeo Dynasty. Therefore, the Sacheonwang sculptures of the Hoeamsa Temple were likely made in the late 15th century in the early Joseon Dynasty. A detailed iconography of the Sacheonwang of Hoeamsa is presumedly based on the Buddhist paintings and illustrations of Buddhist scriptures (Gyeongbyeonsangdo 經變相圖)from the late Goryeo and early Joseon. During the late Goryeo Dynasty and early Joseon Dynasty, Traditional iconography from Goryeo and new iconography from Ming coexisted. However, in the late 15th century, the Sacheonwang statues of the early Joseon Dynasty had many different elements from those of the Goryeo Dynasty and were similar to those enshrined in Cheonwangmun Gate during the Joseon Dynasty. The Four Heavenly Kings of Hoeamsa Temple, believed to have been produced in the late 15th century, has historical significance in the following points. They were the first Joseon Sacheonwang statues example enshrined in the Cheonwangmun gate. In addition, they were established as a new tradition that influenced the iconography of the Four Heavenly Kings during the Joseon Dynasty.

• Journal of The Korean Association For Science Education
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• v.40 no.6
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• pp.595-609
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• 2020

The purpose of this study is to analyze the experiences of teachers who participated in the development of online science class videos in the context of covid-19, their perception of online science class, and the characteristics of the online science class content developed by teachers. A survey and interviews were conducted with ten elementary school teachers who made online science class videos themselves. Also the characteristics of the online science class were investigated by analyzing the online science class video produced by the participants. As a result, participants in the study recognized the lack of production time, difficulty in filming and editing, concerns over misconceptions, the problem of solving copyrights for existing materials, and the burden of external disclosure. Although it was a teacher who had experience producing online science class video contents, no research participants actively answered the merits of online science class. On the other hand, the study participants cited that the shortcomings of online science classes were that students had fewer opportunities for inquiry and lack of communication or interaction. In particular, these shortcomings were thought to have a great influence on the quality of online science classes, especially in making inquiry classes difficult. Some teachers took a negative view that online science classes could not completely replace face-to-face classes. However, if multiple teachers are presented with supplementary teaching activities that complement the content-based online teaching method, the method of combining online science classes and face-to-face classes is not. Through the analysis of the contents of the online science class, the introduction and arrangement steps of the online science class were similar to the process of the face-to-face science class, but the inquiry step and the conceptual explanation step showed a big difference from the face-to-face science class.

• (The) Research of the performance art and culture
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• no.18
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• pp.171-199
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• 2009

This paper started with my effort to find connections between Empty Hands, which was put on the stage at the Mime House in Chuncheon, Gangwon Province, and Jindo Ssitgimgut. The mimist Yu Jin-gyu(58) adopted so many elements from Jindo Ssitgimgut for his performance that I felt that it was the pantomime version of Jindo Ssitgimgut. Of course, the pantomime took the form of gut based on shamanism in terms of story. Watching the pantomime, I once again saw the possibility of developing Korea's cultural archetypes into cultural contents. Helen Lannaghan, the art director of London International Mime Festival of 2005, saw his performance at the conference of Chuncheon International Mime Festival and invited it to the London International Mime Festival praising that it's full of Korean elements, minimalist, and modern at the same time. In fact, Empty Hands, which boasts great harmony among the Korean objet, Oriental thoughts, Samulnori, and Western contemporary mime, was invited to many foreign festivals including the Mimos International Mime Festival in 2000, Polish International Mime Festival in 2001, Mongol's International Mime Festival in 2002, and Belgium's International Mime Festival in 2003. In addition, it's recognized for its artistic values and had a chance to shine in another international setting at the London International Mime Festival whose reputations have been worldwide. All those achievements are the result of Yu's constant effort to reflect Korean elements through his movements. What I saw in his pantomime was the possibility that plays based on Korea's cultural archetypes such as Jindo Ssitgimgut could play an important role as a global content of performance culture. Pursuing the possibility further, I analyzed the factors that brought the worldwide recognition to Empty Hands and searched for the ways to create solid storytelling with Jindo Ssitgimgut and make a huge hit on the international stage. It should be noted once more that the pantomime Empty Hands launched Korea's unique performance culture to the world stage by making great use of the traditional Korean cultural contents.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.67-97
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• 2018

The purpose of this paper is to clarify that the difference between past and present response to the same folktales relates to other cultural contexts. This is part of the research to explore the methodology of folktale education for intergenerational communication. This paper compares the reaction on a storytelling site from the past to with current college students' impressions. On the older site, the storyteller and audience sympathized with the characters of . Additionally, they were pleased with the conclusion that the characters would get a new family. However, university students thought that the characters of was incompetent. University students evaluated their success as depending on other people, accidentally obtained. Such a difference was closely related to the culture of the group intervening when understanding the folktale. In the past culture, empathy, interdependence, and unity were considered important values. Meanwhile, the new-generation culture emphasized the individual's free will and rights, diligence, and honesty. As a result, due to differences in cultural context, university students distorted , and communication with past generations was also broken. In this paper, we study the folktale education methodology that helps communication between generations. this paper proposes that It is more suitable to tile the story instead of for university students. That is because resembles the cultural context of university students. At the same time, it has the same problem as .

• The Journal of Korean Philosophical History
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• no.23
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• pp.217-244
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• 2008

This research studied Minor Annotation of Elementary Learning("小學枝言") and Private Examination of Classic of the Mind("心經密驗") from the ethical perspective. Minor Annotation of Elementary Learning and Private Examination of Classic of the Mind are writings that play a role of bridge between Chinese classics(經學) and Theory of Statecraft(經世論). These two essays were written for the purpose of putting virtue into practice, which had been attained by studying Chinese classics, through a vehicle called Theory of Statecraft. If Minor Annotation of Elementary Learning called as a book of cultivation of outward morality or outward behavior, then Private Examination of Classic of the Mind is the book for cultivation of inward temperament. The 'practice' emphasized by Dasan through these two essays denotes ceaseless efforts toward goodness or virtue. Such efforts can be interpreted as 'ethical practice', if looked at from the perspective of aggressive struggle toward virtue. Dasan, in these two essays, had stressed to practice Good(善) through positive and lively actions. The matter of Good and Bad(善惡) in humans is not associated with their mind, but related to their practice. That is to say, humans may turn out to be good through means of 'ethical practice'. For Dasan, 'ethical practice' toward Good should have to be continued and upheld not only in the course of self-cultivation, but also in 'establishing relationship' with others. Such an assertion of Dasan was to lay emphasis on accomplishment of 'ethical practice' toward Good amid close relationship between personal and social ethics. Also, Dasan had emphasized free will(自由意志) in humans. This means that Good and Bad will be determined according to humans' free will, and to the same extent, that humans are responsible for its consequence. It is noted that Dasan had stressed that any human having free will should have to be a 'man of virtue'(君子) through means of 'ethical practice'.