• Journal of the Korean association of regional geographers
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• v.8 no.3
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• pp.347-363
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• 2002

The purpose of this study is to analyse the formation process and spatial structure of the mountainous village in the historic process as the case study on Yowon-village, Gyeongbuk province. The findings are summarized as the follows. The traditional location of the Yowon mountain village has been strongly influenced by local topology, drinking water, the form and time of the early setters. The spatial structure of the village was changed by the construction of road and accessibility to the road after the introduction of commercial agriculture. The form of the village consists of small scale of concentrated villages and dispersed. villages. Specifically, Yowon 1 ri has been restructured as a small scale of concentrated village and Yowon 2 ri as a dispersed one. The facilities both located in the center of the traditional village and related to communal life were moved outside while those for commercial agriculture were located in the center of the village. In sum, the village had been traditionally life-oriented and closed, but it was production-oriented and open particularly after the introduction of commercial agriculture.

• Cross-Cultural Studies
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• v.51
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• pp.45-71
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• 2018

This essay explores Louise Erdrich's politically resistant voice which interrogates and disrupts the long-lasting, pernicious misbelief about Native Americans as 'vanishing people'. This essay chiefly focuses on the two female characters-Lulu Nanapush and Marie Lazarre Kashpaw-in the author's widely acclaimed novel Love Medicine (1993). First, illustrating the Chippewas' multifaceted resistances against white Americans' colonialist dominance disclosed in their enforcement of governmental policy, law, religion, and culture, this essay investigates how Erdrich does not stop telling her story that the idea of 'vanishing people'-another version of 'Manifest Destiny'-is unfounded. Second, by referring to Freud's and Marcuse's speculation on 'Eros'-the great unifying energy that preserves all life-as an alternative to the predicament caused by an oppressive civilization, this essay illuminates Erdrich's vision of sustaining and regenerating the Chippewas' tribal life and heritage that center on the embracing power of love reified in Lulu and Marie. Their undying energy consolidating their communal love and ties, despite the destructive, oppressive colonialist milieu inflicted on the Chippewa Indian reservation, sheds light on the author's politics of 'Eros' predicated tightly upon her historical consciousness.

• Journal of Korean Society of Rural Planning
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• v.30 no.1
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• pp.67-79
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• 2024

The Comprehensive Rural Village Development Project, a resident-led bottom-up regional development project, began in 2004. This study investigated difficulties and problems in the operation process after the completion of the project, and future improvement plans, through in-depth interviews with the former and current chairman of the steering committee, steering committee members, and office managers, targeting three regions in Jeollanam-do, 15 years after the completion of the project. As a result of the survey and analysis, it was effective in improving the living environment and characteristics of each village and revitalizing the area. And while there were well-run facilities depending on the type of project, there were also many idle facilities. In the case of communal facilities, there was a high possibility of problems in operation and management when the scale of the new building was large. Conflicts occurred between villages in the process of independently operating the area after the completion of the project. Therefore, it is necessary to provide an S/W project program to prepare for after completion. Local governments need to utilize City and County Capacity Enhancement Projects to support regional leaders to participate in educational programs after completion and provide guidance and supervision for village operations.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• Korean Journal of Social Welfare
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• v.64 no.2
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• pp.213-239
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• 2012

This study aimed to explore the life experiences of youth with intellectual disabilities in residential facilities. The residential facilities in this study include large scale residential facilities where many residents live and a group home where a few residents live. This study used a qualitative research method; the youth participants were selected from the recommendations of professional groups, and interviewed using the focus group and individual interview methods. In addition, social workers and parents were interviewed to complement interviews of youth with intellectual disabilities. According to the results, the following main themes were extracted from the experiences of youth with intellectual disabilities who live in residential facilities: 'restricted lives by strict rules', 'limitation of individual lives and choice experiences', 'not being respected' at large scale residential facilities, and 'starting independent living', 'a still hardship of independence', 'a tranquil life like home', 'difficulties of communal living' at the group home. Also, they have common experiences in both types of residential facilities: 'depending on each other', 'missing their family', 'being excluded from peer groups at school', 'not wanting to be known as living at residential facilities'. The implication of this study results are for the policy making, and the actual practices were discussed focusing on their right and well-being.

• Science of Emotion and Sensibility
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• v.27 no.2
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• pp.37-48
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• 2024

The purpose of this study was to investigate how companion people who raise companion animals experience companion culture from this adoption throughout their lives. So far, studies have focused on viewing pets as pets or for their utility or looking at the positive emotions that companion animals provide to humans. Accordingly, this study attempted to investigate the overall culture that companion animals and their family consistently experience together throughout the animal's life. Using Giorgi's phenomenological research method, in-depth interviews were conducted with 10 people with experience of raising companion animals. Six categories and 23 subcategories were found. The results are as follows. First, companion people who adopted pets for various reasons tried to improve their pets' social skills, took an interest in their nutrition, and experienced visits to pet culture spaces. Second, at the same time, they had a communal experience of raising a pet by using the SNS function, and they were able to study in depth by sharing the pet's diet. Third, with attention to social phenomena, they carried out large-scale protest activities aimed at relevant organizations when animals were placed in poor environments, and when the animals were transferred to shelters, etc., they did not give up their attention and continued to provide help such as follow-up donations and showed a sense of responsibility. Through this study, we were able to understand structurally the experiences of companion people who experience companion culture throughout their pet's life. It was concluded that it is necessary to improve related systems and laws, cultivate personal order and consciousness, and increase elements of companion culture in life overall.

• Journal of Families and Better Life
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• v.28 no.2
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• pp.63-76
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• 2010

A law facilitating a family-friendly social environment was legislated in December 2007. According to the law, projects for facilitating a family-friendly social environment consisted of a family-friendly working environment, a community environment, and the promotion of a family-friendly culture. There has been much progress in developing a family-friendly working environment through projects such as those advocating for flexible work hours, an employee support system, and child care and a family care support system. However, in terms of a family-friendly community environment project, there was no noticeable advancement. Hence, this study was conducted to find ways to vitalize the family-friendly village project in terms of the family-friendly community environment project. The major findings of this study were as follows: A family-friendly village could be structured on the three axes of time, space, and relation. The model of the family-friendly village project consists of the following three steps: motivation, systematization, and participating & practicing. In the motivation step, integration, community, and sustainability were needed as basic ideologies for a family-friendly village. In the systematization step, providing systematic educational systems for residents taking on leadership and activist roles was stressed. In the participating & practicing step, many ways to facilitate residents' social relationships were suggested: starting the project from matters of common interests, making the resolution of families' problems a communal task of the residents, accepting the opinions of various groups associated with the matter, and taking a differentiated project process according to the geographic, socio-economic, and demographic characteristics of the groups. It is strongly suggested that the family-friendly village should be taken as a common functional scheme in everyone of eight livable village models because a key factor in a family-friendly village, family care, serves an essential function in any livable village model.

• Journal of the Korean housing association
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• v.26 no.5
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• pp.153-161
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• 2015

The purpose of this study is to understand Le Corbusier's idea of public and private spaces, and the hierarchical spatial structure in his multi-family housings. It investigates the origin of Le Corbusier's ideology about the public and private spaces in his multi-family housing projects. Precedents those influenced his ideas are two: first, Fourier's ideal community model $Phalanst\grave{e}re$; second, Monastery of Ema near Florence. In both cases, private and public spaces and intermediate spaces were in clear hierarchy and also in harmony. Le Corbusier focused on the interplay of individual and collective life. This study analyzed the spatial composition of Le Corbusier's three multi-family housing models. They are Immeubles-Villas of Ville contemporaine pour 3 millions d'habitants (1922), Immeubles-Villas at Pavillion of l'Esprit Nouveau (1925), Unite d'habitation at Marseille (1945). The three projects are different according to size and periodical characteristics. However, they followed his basic principle for spatial composition about multy-family housing. His 'method of harmony for public and private space' is as follows: first, the securing of clear personal space; second, the importance of the intermediate space; Third, the essential understanding of communal space. Through this study, it was reaffirmed that the 'multi-family housing is a space where individuals and the whole co-exist'.

• Journal of The Korean Digital Architecture Interior Association
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• v.12 no.4
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• pp.107-116
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• 2012

Planning a major change in the domestic residential complex 'complex' in the 'city' to the influx of urban space. So, considering a set of self-environmental complex of openness and connectivity between cities inflow from residential urban housing is formed. Complex-oriented development approach and apartment high-rise and high-density regions of space and social disconnection that causes a uniform methodology that can solve the problem of housing plan, however, a recent New Urbanism New Urbanism has been introduced. And intravenous forms of communal life that occurred in the United States prior to World War II, this value is based on the main form. Design reorganizes This modern lifestyle factors (such as housing, jobs, shopping, leisure space) to go back to the traditional lifestyles while Neotradiotional Planning exercise. New Urbanism in the late 20th century, some literature refers to a postmodern approach adopted in the field of urban planning, the specific case. Actually important feature of post-modernism in the New Urbanism has been expressed. Problem is very confusing, and the principles of New Urbanism, New Urbanism, even those who claim that have different social and design views. Therefore, this study explores the postmodern tendencies of the New Urbanism, and based on this, the possibilities for the development of new towns in Korea mainly affected on the theory of New Urbanism in South Korea in Eunpyeong examine.

• Journal of Korean Philosophical Society
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• no.116
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• pp.79-103
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• 2017

According to Heidegger, the world is disclosed in dependence on Dasein, whose existence is different for each of us. Then it is questioned how the common world can be established in spite of the individual existence of Dasein. After reviewing the preceding researches on this question, I would like to elucidate the individual and common world-disclosure based on Heidegger's lecture in 1928/29. Heidegger, in this lecture, has a vast discussion of the relationship between the common being (Mitsein) and truth. According to him, since truth is essentially communal so that it can not be privatized by individual Dasein, the space of truth encountered by a Dasein is already open to all other Dasein. The fact that the space of truth held by each of Dasein is open to all others implies a common open area that encompasses it. And this common open area is no different to the world. The world is already ontologically disclosed in common, and on the basis of this common world-disclosure, each Dasein discloses its own world according to its life history and situation.