• (The) Research of the performance art and culture
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• no.36
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• pp.327-363
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• 2018

This paper tracks the present state of the Gugak educational programs run by Gugak-specialized museums including Museum of Gugak not only to set a directionality of Museum of Gugak to step forward for their main purposes, but also to find measures to invigorate its Gugak educational programs. There are 826 museums registered in 2016 nationwide, and ten of them are Gugak-specialized museums including Museum of Gugak. An analysis of the educational programs by Museum of Gugak presents high achievements in concentrativeness, participation and satisfaction levels. However, several issues such as difficulty level adjustment, education period arrangement, contents development, setting of a precise aim of education, and overcoming of regional limitations are to be solved in the future. Considering these special circumstances, the study suggests setting a directionality of Gugak education by following four conditions: Firtly, the Gugak education programs by Museum of Gugak should be user-oriented. Secondly, it is necessary to provide customized learning programs to suit users of various ages and generations. Thirdly, a solid education is required to enhance creativity deviating from uniform, unilateral, fragmentary education focused on materials and relics of museums as the users' experiences and learning levels vary. Fourthly, integrated education with relevant study in common use is required as the specialized environments of the museum could cause users psychological resistance and lessen their willingness to approach. Focusing on these four conditions several invigoration measures for the Gugak education programs are discussed: Firstly, a step-by-step approach, not a radical shift, is required in order to turn existing programs into the user-oriented. Secondly, customized learning programs should be planned in consideration of life cycle of the users. Thirdly, it is necessary to establish virtuous circulation reflecting activity-based contents as well as to provide the users experiences through five senses for solid Gugak education, in which various elements such as experiencing, learning, playing, viewing are reflected manifoldly. Fourthly, integrated education can be implemented when the features of Gugak educational programs are internally structured and the external environment matures.

• Acta Via Serica
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• v.3 no.2
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• pp.91-106
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• 2018

During the Old Uighur period, many works were translated into Old Uighur under the influence of Buddhism. Among these works, literary works such as $Da{\acute{s}}akarmapath{\bar{a}}vad{\bar{a}}nam{\bar{a}}l{\bar{a}}$ hold an important place. These works were usually translated from Pali to Sanskrit, from Sanskrit to Sogdian, Tocharian and Chinese, and to Old Uighur from these languages. These works which were added to the Old Uighur repertoire by translation indicate that different peoples along the ancient Silk Road had deep linguistic interactions with one another. Aside from these works, other narratives that we have been so far unable to determine whether they were translations, adaptations or original works have also been discovered. The Tale of King Chashtana, which was found in the work titled $Da{\acute{s}}akarmapath{\bar{a}}vad{\bar{a}}nam{\bar{a}}l{\bar{a}}$, is one of the tales we have been unable to classify as a translation or an original work. This tale has never been discovered with this title or this content in the languages of any of the peoples that were exposed to Buddhism along the Silk Road. On the other hand, the person whom the protagonist of this tale was named after has a very important place in the history of India, one of the countries that the Silk Road goes through. Saka Mahakshatrapa Chashtana (or Cashtana), a contemporary of Nahapana, declared himself king in Gujarat. A short time later, Chashtana, having invaded Ujjain and Maharashtra, established a powerful Saka kingdom in the west of India. His descendants reigned in the region for a long time. Another important fact about Chashtana is that coinage minted in his name was used all along the Silk Road. Chashtana, who became a significant historical figure in north western India, inspired the name of the protagonist of a tale in Old Uighur. That it is probable that the tale of King Chashtana is an original Old Uighur tale and not found in any other languages of the Silk Road brings some questions to mind: Who is Chashtana, the hero of the story? Is he related to the Saka king Chashtana in any way? What sort of influence did Chashtana have on the Silk Road and its languages? If this tale which we have never encountered in any other language of the Silk Road is indeed an original tale, why did the Old Uighurs use the name of an important Saka ruler? Is Saka-Uighur contact in question, given tales of this kind? What can we say about the historical and cultural geography of the Silk Road, given the fact that coinage was minted in his name and used along the Silk Road? In this study, I will attempt to answer these questions and share the information we have gleaned about Chashtana the hero of the tale and the Saka king Chashtana. One of the main aim of this study is to reveal the relationship between the narrative hero Chashtana and the Saka king Chashtana according to this information. Another aim of this study is to understand the history of the Saka, the Uighur and the Silk Road and to reveal the relationship between these three important subjects of history. The importance of the Silk Road will be emphasized again with the understanding of these relations. In this way, new information about Chashtana, who is an important name in the history of the India and the Silk Road, will be put forward. The history of the Sakas will be viewed from a different perspective through the Old Uighur Buddhist story.

• Economic and Environmental Geology
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• v.51 no.6
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• pp.473-483
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• 2018

Green-blue coloured supergene minerals are covering host rocks along the gallery wall in the Gukjeon mine, a lead - zinc skarn deposit located in Miryang, Gyeongsangnam-do. These minerals have been described as azurite or malachite, but recent study recognized that the green minerals are devilline and blue minerals are Cu-Zn hydrated sulfates, but exact identification and detailed mineral characteristics are also not well known. In this study, we divide green-blue minerals into five groups (GJG) according to their external features and conducted XRD and SEM analyzes in order to identify mineral name and clarify the mineralogical characteristics. GJG-1, a bright bluish green group, consists of brochantite and quartz and GJG-2, a pale green colour with easily crumbly, of schulenbergite and a small amount of gypsum. Although pale blue GJG-3 and glassy lustrous bluish green GJG-4 have the same mineral assemblages with serpierite and gypsum in spite of different colour and luster, gypsum content may control the physical properties. GJG-5 with a gel phase mixture of pale blue and dark blue mineral is comprised of hydrowoodwardite, glaucocerinite, bechererite, serpierite and gypsum. The six green-blue minerals from the Gukjeon mine could be classified by Cu:Zn ratio, (Si + Al) content, Si:Al ratio, and Ca content. The physico-chemical environment of mineral formation is considered to be controlled by the geochemical factors in the surrounding fluid, and it looks forward that the accurate formation environment will be revealed through additional research. This paper gives greater mineralogical significance in the first report of several hydrated sulfate such as serpierite, glaucocerinite and bechererite in Korea. It has also rarely been reported the occurrence of several Cu-Zn hydrated sulfate in the same deposit in the world.

• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.35-55
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• 2008

This paper is written to results of excavated ChungJu ChangDong site located in ChungJu and the article Keumcheonchang in Joseonwangjosilrok. The structure rerics of compositing cornerstone-distance 420cm has been showing to Keumcheonchang of legend in region people. The solution to problems is that the enforcement of the river-shipping service linking Han River and NakDong River. King Taejong commanded the new tax-warehouse of 200 Kan to built at Keumcheon in ChungJu and named Keumcheonchang for the receipt of innner region and KyengSang Province. King Sejo established the foundation of the government owned tax-grain transportation systerm for the strong centralization by the sovereign right. This logistic system is gone the middle and the latter of Joseon Dynasty. Joseon Dynasty is absolutely dependent the national finance for government operation on the tax-grain from HaSamDo(ChungCheong JeonLa KyengSang) region. JoUn(tax-grain transportation by shipping) is the best logistic system in Korea surrounding sea. Joseon Dynasty has refomed the logistics base on GoRyeo's system that the Tax-grain transportation system by shipping. There is the tax-warehouses reducing from 13 numbers to 9 numbers and making up for the weak points in the matter of the Japanese Pirate and the ship wreck in transporting in the sea. The ship wreck in the sea specially make the matters of the reducing tax and political issues. We know that Keumcheonchang is operated ChuaSuCham(the government agency for taxgrain transportation by shipping at a warehouse) from King Taejong 11(1,411)year to King Sejo 11 (1,465)year. There is the result of enforcement the river-shipping service system for social stabilization and forward their new ideal in the first half Joseon Dynasty.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.56-77
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• 2010

The tortoise pedestal for the memorial monument of Choe Jin-rip(an army officer in the mid-Joseon Period) in Ijo-ri, Naenam-myeon, Gyeongju is known to have been made in 1740. As such, it was originally understood to be a Joseon imitation of a tortoise pedestal made in the Unified Silla Period. The style of the Ijori Tortoise Pedestal differs from other tortoise pedestals dating back to the same period, and bears no resemblance to the Unified Silla pedestals of which it is a copy. Mullu ilgi, a record of the production of the pedestal, explains that the monument was made before the pedestal. Traces show that the two sides of the bottom of the monument were cut off so that it would fit into the smaller space made on the pedestal. It is scarcely conceivable that they made the pedestal and the platform without considering the bottom size of the monument. The record only states that the monument was made at a temple site named Baegundae, without explaining the details of the production process. This leaves some doubt as to whether its production was undertaken systematically. The cloud patterns engraved on this pedestal look similar to the temporal seriation found on the Tortoise Pedestal of the Royal Tomb of King Muyeol and the Seoangni Tortoise Pedestal of Gyeongju. The lotus pattern decorating the square pedestal on the back of the tortoise is one of a number of patterns that were widely used on roof-tiles in the 8th century, the heyday of the Unified Silla Kingdom. The Ijori Tortoise Pedestal, which represents a tortoise moving forward, displays a liveliness the like of which is rarely found in its cousins remaining in Gyeongju. The layout of the patterns in a queue on the tortoise-shell looks much better schematized than those made at an earlier date. It also looks like a more developed form, with the use of space taken into account. Such factors as the style of the patterns, the incongruity between the monument and its pedestal, and what is stated in the historical record indicate that the Ijori Tortoise Pedestal of Gyeongju was made in the mid-8th century(i.e. during the Unified Silla Period), rather than in the Joseon Period(i.e. the 18th century), as an imitation of earlier ones, including changes in the style unique to the Silla Period.

• The Korean Journal of Archival Studies
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• no.29
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• pp.3-33
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• 2011

No one can deny the harsh reality that archival culture has not yet been permeated extensively into all the spheres of our society. Only fragmented records in fixed areas are in the custody of archives. Records to build a living memory for the history of our present are hard to find or remain minimal, if anywhere. Above all, there are few records in archives concerned with the everyday life of common people. No consideration has not been made about the reason for being of archives, not to mention of the strategy for establishing the archival culture. Accordingly, a paradigm shift is required for archives directly connected with the everyday life of common people. Archives of everyday life means one which interprets the behaviour and experiences of individuals(groups) within the context of society through categorizing everyday life of common people into the lesser fields. And archives of everyday life also means an organization or facility/place which documents the everyday life of individuals(groups), and collect, appraise, select and preserve the records from the view point of humanities for the reconstruction of history from the bottom. Archives of everyday life is an attempt to reconstruct memory and records on behaviour by and torment of the common people in the modern history of Korea, on the basis of which we can seek out the oppressive structure in the daily life of capitalism. Archival community should discuss about what is the meaning of records in the age of democracy unlike that of authoritarian era. We also need to have definite direction on the what kinds of records are to be created and appraised from the standpoint of common people. We are to make it possible to create Zeitgeist in the tackle of records and archives' content. on this kind of attempt archival community could make a practical contribution forward a more advanced democracy, resulted in having an opportunity to change the essence of archives.

• Journal of Christian Education in Korea
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• v.64
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• pp.51-79
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• 2020

This study was conducted to pursue Christian education with the socially underprivileged in the era of the Corona-19 pandemic. Corona-19 is a disaster which is caused, destroyed and exploited by human being. At the time of the indiscriminately spreading global pendemic, we must work together to overcome our selfish self-centeredness and make an attempt for everyone in need. It is a study on how humans can help each other survive in the era of Corona-19 and its post-corona. The problem is that there is too much discrimination between the state, race, and economic capacity, and in the end, the extreme discrimination of capitalism is appeared in society and across the country. There is no significant difference in the confirmation rate when Corona-19 infiltrates, but there is a big difference between those with and less in mortality. As a result, today's reality is that people who have a hard time living because they have less usually are far more vulnerable to blocking and defeating virus attacks. Unfortunately, this is the current situation. From the standpoint of a large discourse, attention is paid to climate change and ecological environment, and as a micro discourse, a number of societies who live with tremendous discrimination according to the gap between the rich and the poor (it is gender, race, disabled, nationality) that exist in almost all countries on the planet. We need attention to the weak. To this end, discourses on vaccine inequality, discourses on the needs of the disabled, discourses on different racial damages, discourses on polarization and dystopia, and discourses on educational inequality were treated as the reality faced by the socially underprivileged in the Corona 19 pandemic. To explore Christian education with the socially underprivileged, to explore ways of sharing, giving, and solidarity for win-win, discourse on inter-dependence and mutual responsibility of mankind, direct counter-measures for the socially underprivileged, and critical literacy education. He proposed a discourse on Korea, a discourse on Homo sapiens, which must return to being a part of creation, and finally a theology of friendship with the weak. Christian education based on Bible words must go forward in the era of the Corona 19 pandemic, hungry, naked, nowhere to go, sick, but dying because of being unable to get a remedy. He emphasized the need to establish a caring theology of friendship and pursue a life in which thought and practice harmonize. Thus, the paper proposed the spirit of Christian education not only doing something for the socially weak, but with the socially weak in the daily life.

• (The)Study of the Eastern Classic
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• no.49
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• pp.225-260
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• 2012

The poetry of Haseo Jo Gyeong is first characterized by its fantasy content with mysterious and strange beings such as mountain wizards, gods of flowers, ghosts, Jujos and dragons. Such works imply the huge gap between his political ideal of Neo-Confucianism and the reality of society and are expressions of his resulting sorrow. Of course, he did not just look at reality pessimistically. Like other Neo-Confucianism scholars, he used the symbol of "spring" in his poems, which indicates that he did have optimistic belief in the world in spite of despair. In his poems, the symbol of "spring" implies the political world where the noble man grabbed the power and the sinister groups were extracted or the world where the political ethics of Neo-Confucianism was implemented. His works depicting the essence of natural objects, mountains, and rivers exhibit the characteristics of his poetry more clearly. He described the law of the universe behind natural objects and the vibrant aspects of natural objects by depicting their movements in a clear and sharp manner. Unlike the old Neo-Confucianism scholars that often created poems on the topic of acquirement of natural law and nature, he expanded his poetic world in a direction of revealing the secrets of objects. His works describing the spirit of mountains and rivers are especially noteworthy in that they implied a life attitude of moving forward in an deteriorating world bravely by manifesting strong and dynamic power. Paying attention to the secrets of natural objects, Haseo displayed his life ideal in richer ways by painting the new forms of ume flowers. Unlike the old ume flowers poems in the past, his ume flowers poems present ume flowers as ascetics that obtained truth, men of virtue that inspired contemporary people, or retired gentlemen that revealed the profound secrets of nature. While it is unique that he manifested the forms of ume flowers in ascetics and men of virtue while perceiving the dark reality of society, it is more noteworthy that he described ume flowers as the beings revealing the profound secrets of nature. It was the expression of his yearning for an innocent personality and his fear for losing the personality, clearly depicting a human form of his ego. He created a more human and realistic personality ideal by embracing the contemporary thinking based on the profound secrets of nature in his Dohak poetry[道學詩], which is a significant achievement in that it showed new changes to Dohak poetry in the 18th century.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.1
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• pp.1-18
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• 2021

This study was intended to present measures for the improvement of the apartment house landscaping supervision system by examining the adequacy of landscaping supervision, which is aimed at improving the quality of landscape plants and facilities in apartment house landscaping sites. Additionally, this study aims to identify the problems occurring in the process of the performance of landscaping supervision and to provide the evidence for legislative activities and revision of the laws currently being pushed forward for the mandatory deployment of apartment house landscaping supervision personnel. The results of the analysis showed that no landscaping supervision personnel was deployed to apartment complexes with less than 1,500 households and that the landscaping comprised 19% to 46% of the entire construction process. The civil engineering firm performed the landscaping supervision, which made it impracticable to fully focus on the construction quality in the field of landscaping. The quality control in terms of landscape plants revealed differences in quality control, depending on the competence and experience of the civil engineer supervising the personnel, where the landscaping supervision personnel was not deployed. The apartment houses landscaping supervision activity index was analyzed, and the results showed that the supervision activity index for apartment house A was 72.0, B was 70.4, and apartment houses C to G ranged from 38.7 to 46.9, which suggested that the difference in quality control, process control, and technical support affected the construction quality and occurrence of defects.The improvement of landscaping process quality control and process management will be carried out more smoothly and the rate of defects will be drastically reduced if the landscaping supervision personnel placement threshold is lowered from 1,500 households to 300 households in complexes. The results of this study are expected to be useful in promoting and re-establishing the landscaping industry based on the improvement of construction quality in the field of landscaping in connection with the construction of apartment houses.

• Korean Journal of Agricultural and Forest Meteorology
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• v.22 no.4
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• pp.268-278
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• 2020

Flowering time has been put forward due to the recent abnormally warm winter, which often caused damages of flower buds by late frosts persistently. In the present study, cumulative chill unit and cumulative heat unit of Niitaka pear, which are required for releasing the endogenous dormancy and for flowering after breaking dormancy, respectively, were compared between flowering time prediction models used in South K orea. Observation weather data were collected at eight locations for the recent three years from 2018-2020. The dates of full bloom were also collected to determine the confidence level of models including DVR, mDVR and CD models. It was found that mDVR model tended to have smaller values (8.4%) of the coefficient of variation (cv) of chill units than any other models. The CD model tended to have a low value of cv (17.5%) for calculation of heat unit required to reach flowering after breaking dormancy. The mDVR model had the most accurate prediction of full bloom during the study period compared with the other models. The DVR model usually had poor skills in prediction of full bloom dates. In particular, the error of the DVR model was large especially in southern coastal areas (e.g., Ulju and Sacheon) where the temperature was warm. Our results indicated that the mDVR model had relatively consistent accuracy in prediction of full bloom dates over region and years of interest. When observation data for full bloom date are compiled for an extended period, the full bloom date can be predicted with greater accuracy improving the mDVR model further.