• Korean Journal of Heritage: History & Science
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• v.51 no.2
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• pp.22-37
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• 2018

Unmanned aerial vehicles (UAV) have attracted considerable attention both at home and abroad. The UAV is equipped with a camera that shoots images, which is advantageous for access to areas where archaeological investigations are not possible. Moreover, it is possible to acquire three-dimensional spatial image information by modeling the terrain through aerial photographing, and it is possible to specify the interpretation of the terrain of the survey area. In addition, if we understand the change of the terrain through comparison with past aerial photographs, it will be very helpful to grasp the existence of the ruins. The terrain modeling for searching these remains can be divided into two parts. First, we acquire the aerial photographs of the current terrain using the drone. Then, using image registration and post-processing, we complete the image-joining and terrain-modeling using past aerial photographs. The completed modeled terrain can be used to derive several analytical results. In the present terrain modeling, terrain analysis such as DSM, DTM, and altitude analysis can be performed to roughly grasp the characteristics of the change in the form, quality, and micro-topography. Past terrain modeling of aerial photographs allows us to understand the shape of landforms and micro-topography in wetlands. When verified with actual findings and overlapping data on the modelling of each terrain, it is believed that changes in hill shapes and buried Microform can be identified as helpful when used in low-flying applications. Thus, modeling data using aerial photographs is useful for identifying the reasons for the inability to carry out archaeological surveys, the existence of terrain and ruins in a wide area, and to discuss the preservation process of the ruins. Furthermore, it is possible to provide various themes, such as cadastral maps and land use maps, through comparison of past and present topographical data. However, it is certain that it will function as a new investigation methodology for the exploration of ruins in order to discover archaeological cultural properties.

• Korean Journal of Heritage: History & Science
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• v.43 no.2
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• pp.60-81
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• 2010

Jeju Island, in Korea, shows many characteristics that are differentiated from the rest of Korea. Its culture is rooted in mythology which advocates a egalitarian, rather than hierarchical, social structure, the place of women in the home is relatively high, and the formation of buildings, the separation of cooking and heating facilities, and the living format of residential homes is dissimilar. These disparities in culture indicate that Jeju Island's heritage was not formed only from influences from the North, but also from other places as well. To fill in the blanks, residential homes in Jeju Island were compared with those scattered throughout the East China Sea, which connect the southern coastline of the Korean peninsula and Jeju Island. The regions encompassed by the East China Sea, sharing the Kuroshio current and a seasonal wind, can be considered as one cultural region integrating cultural aspects from the continental North and the oceanbound South. The unique characteristics of southern culture as seen in southern residences was examined through an investigation of the sacred places in which gods were considered to dwell. First, the myths of these areas usually concerned with the ocean, and a sterile environment made sustenance impossible without a dual livelihood, usually taking on the forms of half-farming and half-fishing, or half-farming, half-gardening. Although family compositions were strongly matricentric or collateral thanks to southern influence, a patriarchical system like those found in the North were present in the upper classes and in the cities. Therefore, residential spaces were not divided based on age or gender, as in hierarchical societies, but according to family and function. Second, these areas had local belief systems based on animism and ancestor worship, and household deities were closely related to women, agriculture and fire. The deities of the kitchen, the granary and the toilet were mostly female, and the role of priest was often filled by a woman. After Buddhism and Confucianism were introduced from mainland Korea, China and Japan, the sacred areas of the household took on a dual form, integrating the female-focused local rites with male-centered Buddhist and Confucian rites. Third, in accordance with worship of a kitchen deity, a granary deity, and a toilet deity led to these areas of the home being separated into disparate buildings. Eventually, these areas became absorbed into the home as architectural technology was further developed and lifestyles were changed. There was also integration of northern and southern cultures, with rites concerning granary and toilet deities coming from China, and the personality of the kitchen deity being related to the southern sea. In addition, the use of stone in separate kitchens, granaries, and toilets is a distinguishing characteristic of the East China Sea. This research is a part of the results gained from a project funded by the Korea Research Foundation in 2006.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.108-119
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• 2018

"The Collection of Yi Chungmugong" manuscript is a hand-written manuscript of the volume 1 consisting of the Collection, published in 1795 and it seems to have completed the contents of the book by correcting the first part of the book before print. The book adopted a form of Seonjangbon(線裝本) of Ochimanjeongbeop(五針眼訂法) and was urgently needed some measures to preserve because it has been much damaged by stains, loss and oxidation due to moisture on the bottom of it. In addition, a scientific investigation was applied to find out the features of the quality of paper and fiber used for the book, which would be reflected in the process of the preservation. The characteristics of paper were measurmented for size(cm), thickness(mm), weight(g), basis weight($g/m^2$), density($g/cm^3$), chain line and laid lines($3{\times}3cm$). The measurement showed that the characteristics of paper used in royal books published in the late Joseon Dynasty. For the paper-fiber of the book, C stain was used and the technique revealed that the book is made of bast fibre of paper mulberry and its binding strings are cotton. SEM-EDS analysis was performed to verify the existence of additives in paper. As a result of the analysis, The crystallized calcium was detected in addition to the main components carbon(C) and oxygen(O). This artifact is the unique final version of "The collection of Yi Chungmugong", which has considerable value in terms of academic research, besides it helps to understand how to print books of Joseon Dynasty. And it also has a very accurate information of when and where the book was made, which primarily could be resources to conserve and restore for other book heritage.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.1
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• pp.1-11
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• 2019

This study was conducted to analyze the conservation status by diagnostical methology for the front wall of Jungjeongdang area of Dodong-Seowon. The study was carried out as photogrammetry and mapping - investigation of materials and conservation status - analysis and evaluation of conservation status. The results are as follows. First, in the case of photogrammetry, each photograph was took in superposition, and the distortions of the photographs were corrected and synthesized. Based on this, actual survey drawings of the wall were prepared. Second, in case of material and conservation status, the wall is in the form of Wapyeondam and the material of the head part are tile, mud and lime, and the material of the body part are mud and tile. The mud was mixed with gravel, sand and straw. At the base part, amorphous natural stones and mud were used. The remarkable damage that appears on the wall is erosion of the base part, and some disintegration appears in the body part. There is a biological patina on the head and the base, and vegetation such as lichen is concentrated on the partial body. There was superficial deposit in the head part, and some tiles were broken or lost. Deep fissures are intensively located in some part of the eastern wall. Third, in the case of analysis and evaluation of the conservation status, it is considered that by the erosion of the foundation part and the disintegration of the body part, there is a possibility that physical damage will continue to be applied to the wall, so immediate action is necessary. The distribution of biological patina and vegetation does not appear to cause great problems in the wall, but it is necessary to reduce it in view of aesthetic problems. A cracked or missing tile would need to be replaced, and deep cracks in the eastern wall appear to have been caused by subsidence, and reinforcement of the underground is necessary to prevent further damage.

• Journal of the Architectural Institute of Korea Structure & Construction
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• v.33 no.12
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• pp.81-90
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• 2017

This study was conducted to investigate the thermal environment status of nursery rooms in workplace daycare centers in Jeju and propose measures to improve their indoor physical thermal environment. For this purpose, measurements were performed in the winter indoor physical environment of 51 nursery rooms in 11 workplace daycare centers and a psychological evaluation survey on the thermal environment of nursery rooms was conducted for 70 nursery teachers. The investigation was carried out over 11 days in January 2017. The results are as follow. The average indoor temperature of the nursery rooms was $21.3^{\circ}C$($18.7-23.8^{\circ}C$) and the indoor temperatures of 47 nursery rooms (92.9%) were higher than the environmental hygiene management standard for domestic school facilities ($18-20^{\circ}C$). The average relative humidity was 33.9% (16.4-56.0%), and 37 nursery rooms (86.3%) showed a lower average relative humidity than the standard (40-70%). The average absolute humidity was $9.1g/m^3$ ($4.7-13.6g/m^3$), which was lower than the standard for preventing influenza ($10g/m^3$). When the indoor temperature and humidity of the nursery rooms were compared with international standards, it was found that 85% or more of the 51 nursery rooms maintained appropriate indoor temperatures, but 40-50% of the nursery rooms maintained a low humidity condition. Therefore, they need to pay attention to maintaining the appropriate humidity of the nursery room to keep the children healthy. The average indoor temperature of the nursery rooms showed a weak negative correlation with the average relative humidity. The indoor temperature had a significant effect on the relative humidity: a higher indoor temperature resulted in lower relative humidity. Regarding the fluctuations in the average indoor temperature of the nursery rooms during the day, in daycare centers that used floor heating, the indoor temperature gradually increased form the morning to the afternoon and tended to decrease during lunch time and the morning and afternoon snack times, due to ventilation. The daycare centers that used both floor heating and ceiling-type air conditioners showed a higher indoor temperature and greater fluctuations in temperature compared to the daycare centers that used floor heating only. In the survey results, the average value of the whole body thermal sensation was 3.0 (neutral): 32 respondents (62.7%) answered, "Neutral", Which was the largest number, followed by 21 respondents (30%) who answered, "Slightly hot" and 17 respondents (24.2%) who answered, "Slightly cold." Twenty-nine respondents answered, "Slightly dry," which was the largest number, followed by 28 respondents (54.9%) who answered, "Neutral" and 10 respondents (19.6%) who answered, "Dry." The total number of respondents who answered, "Slightly dry" or "Dry" was large at 39 (56.4%), which suggests the need for indoor environment management to prevent a low-humidity environment. To summarize the above results about the thermal environment of nursery rooms, as the indoor temperature increased, the relative humidity decreased. This suggests the effect of room temperature on the indoor relative humidity; however, frequent ventilations also greatly decrease the relative humidity. Therefore, the ventilation method and the usage of air conditioning systems need to be re-examined.

• MISULJARYO - National Museum of Korea Art Journal
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• v.98
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• pp.130-153
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• 2020

Using stylistic analysis and historical documents, this paper examines the production details of images enshrined in Myeongbujeon (Hall of the Underworld) at Magoksa Temple in Gongju, focusing on the wooden seated Ksitigarbha Bodhisattva and the stone Ten Kings of Hell. Inside Myeongbujeon, the wooden seated Ksitigarbha Bodhisattva is placed at the center, flanked by standing images of Mudokgwiwang and Domyeong-jonja, with images of the Ten Kings and their attendants along the walls. All of these images were transferred to Magoksa Temple in the latter half of the 1930s. The wooden seated Ksitigarbha Bodhisattva came from Jeonghyesa Temple in Cheongyang, the other sculptures came from Sinheungsa Temple in Imsil, and a painting of the Ten Kings came from Jeongtosa Temple in Nonsan. The wooden seated Ksitigarbha Bodhisattva is known to have been produced in 1677, around the same time as the stone sculptures of the Ten Kings. A close analysis of the details of the bodhisattva sculpture-including the facial features, body proportions, and drapery characteristics-strongly suggests that it was produced in the 1620s or 1630s by the monk sculptor Suyeon (who was active in the early half of the seventeenth century) or his disciples. In particular, the rendering of the drapery on the lower half of the body closely resembles Buddhist sculptures produced by Suyeon that are now enshrined at Bongseosa Temple in Seocheon (produced in 1619) and at Sungnimsa Temple in Iksan (produced at Bocheonsa Temple in Okgu in 1634). According to the votive inscription, the stone sculptures of the Ten Kings and their attendants were produced in 1677 under the supervision of the monk sculptor Seongil. However, these are the only known Buddhist images produced under Seongil, and no details about other monks involved in the production have ever been found, making it difficult to speculate about their lineage. Historical records do suggest that Seongil worked on other projects to produce or repair sculptures with disciples of the monk sculptors Hyehi or Unhye, indicating amicable relations between the two groups. Unlike most such images in the Honam or Yeongseo regions, the Ten Kings at Magoksa Temple are made from stone, rather than wood or clay. Also, the overall form and the drapery conform to statues of the Ten Kings that were popularly produced in the Yeongnam region. Thus, the images are believed to be the work of monks who were primarily active in Yeongnam, rather than Honam. In the future, a systematic investigation of wooden seated Ksitigarbha Bodhisattva images and stone Ten Kings of Hell images produced in the Chungnam region could illuminate more details about the production of the images at Magoksa Temple, and perhaps shed light on the conditions that led to the production of stone Buddhist sculptures in the Honam area during the late seventeenth century.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.28-37
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• 2011

In this study, the series-poem, Bihaedangsasippalyoung(48 poems for beautiful scene of Bihaedang), written by scholars of Jiphyonjeon for Bihaedang garden of Anpyung-Daegun(Prince Anpyung, 1416-1453), was analyzed focusing on scenery lexeme to interpret the meaning of scenery and gardening culture of Sadaebu(noblemen) during the first term of Chosun Dynasty. The study result is as followings. First, the subtitle of Sasippalyoung(48 poems) written by Anpyung-Daegun while he grew Bihaedang garden on the foot of Inwang Mountain showed repetitive nomativity comparing joining of yin and yang, such as life and form of animal and plan, time and space, meaning and symbolism, etc. Among scenery lexemes, 38 are represented plant and flowers, and 8 are represented gardening ornaments and animals. Second, the names of gardens were expressed as Wonrim, Jongje, Imchon(Trees and Ponds), or Hwawon(Flower garden), or also presented as Gongjeong(Empty garden), Manwon(Full garden), Jungjeong(Middle garden), Huwon(Backyard), Wonrak(Inner court), or Byulwon(Seperated garden) depending on density and location. In addition, there were pavilions and ponds, stepping stones and stairs, a pergola, a flat bench, flowerpots, an artificial hill, oddly shaped stones, wells, aviary, flower beds, or hedges. A gardener was called Sahwa(flower keeper), planting and gardening of garden trees were called Jaebae(cultivation), a pond island was called Boogoo(floating hill), and miniature landscapes were called Chukjee(reduced land). Third, willows were planted on the outdoor yard, and plum trees were planted in front of the library, which led to bamboo woods road. Peony, camellia, tree peony and crepe myrtle were planted on the inner court with mossy rocks, small artificial hills, glass rocks, flower pots. There were rectangular ponds, while breeding deer, dove, rooster, and cranes. Fourth, landscape elements were enjoyed as metaphysical symbolic landscape by anthropomorphism, such as (1) gentlemen and loyalty, (2) wealth and prosperity, (3) Taoist hermit and poetical life, (4) reclusion and seclusion, (5) filial piety, virtue, introspection, etc. In other words, the garden presented a variety of gardening culture appreciating meaningful landscape, such as investigation of things, reclusion and seclusion, and building orientation of a fairyland yearning eternal youth and Mureungdowon(Taoist Arcadia) by making a garden blending beautiful flowers and trees, with precious birds and animals. Fifth, there were many landscape appreciation schemes, such as Angkyung(looking-up), Bukyung(looking-down), Jeokyung(looking-under), Chakyung(bringing outer space into inside), Yookyung(flower viewing), Yojeong(walking around the garden enjoying flowers), Hwasaekhyangbyuk(flower gardening), and Garden appreciation enjoying landscape through time and seasons with different inspirations.

• Journal of Korean Society of Forest Science
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• v.100 no.1
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• pp.95-104
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• 2011

Distribution types of native conifers (Juniperus chinensis, Pinus parviflora, Tusga sieboldii and Taxus cuspidata var. latifolia) were studied by phytosociological investigation and ZM method in Ulleung Island, South Korea. Two main types were divided maritime vegetation (Juniperus chinensis forest) and mountain vegetation (Taxus cuspidata var. latifolia forest and Pinus parviflora-Tusga sieboldii forest). The former was divided into sea cliff distribution (J-SC) and sea ridge distribution (J-SR) type. The latter was classified 7 distribution types; Taxus cuspidata var. latifolia forest was rock distribution (Ta-R) and mountain slope distribution (Ta-MS) type, and Pinus parviflora-Tusga sieboldii forest was rock distribution (P T-R), upper and ridge distribution (P T-UR, 3 units sub-types:1sub, 2sub, 3sub), and Mountain slope distribution (P T-MS) type. It was considered that J-SC, Ta- R, and P T-R were maintained by topographic climax, but J-SR, Ta-MS, P T-UR and P T-MS were the process of vegetation succession. Distribution types of topographic climax are entrusted to process of vegetation succession. Types in the process of vegetation succession will be needed tending of forest to promote saplings growth and seedlings germination. Especially in order to restore Tsuga sieboldii forest should be afforest and make forest gap because It is mid shade tolerant tree and purity percentage of its seed is 1~2%. It was considered that the composition of group mixture forest constituted Pinus parviflora, Tsuga sieboldii, Taxus cuspidata, Camellia japonica, Machilus thunbergii and Acer okamotoanum, etc. will be able to restore native vegetation, after take the form of forest gap by strong thinning and pruning of Pinus thunbergii forest.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.4
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• pp.1-11
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• 2020

Noksan is a green area in the form of a hill located inside Gyeongbokgung Palace, unrecognized as a cultural heritage space. This study analyzed the literature and the actual site to derive its landscape meaning by examining the background for the formation of Noksan and how it changed. As a result, the identity of Noksan was related to the geomagnetic vein, pine forest, and deers, and the following are its landscape meaning. First, several ancient maps, including the 「Map of Gyeongbokgung Palace」 depicted the mountain range continuing from Baegaksan(Bugaksan) Mountain to areas inside Gyeongbokgung Palace, and Noksan is a forest located on the geomantic vein, which continues to Gangnyeongjeon Hall and Munsojeon Hall. On Bukgwoldo(Map of Gyeongbokgung Palace), Noksan is depicted with Yugujeong Pavilion, Namyeogo Storage, office for the manager of Noksan, the brook on north and south, and the wall. It can be understood as a prototypical landscape composed of minimal facilities and the forest. Second, the northern palace walls of Gyeongbokgung Palace were constructed in King Sejong's reign. The area behind Yeonjo(king's resting place) up to Sinmumun Gate(north gate of the palace) was regarded as the rear garden when Gyeongbokgung Palace was constructed. However, a new rear garden was built outside the Sinmumun Gate when the palace was rebuilt. Only Noksan maintained the geomantic vein under the circumstance. However, the geographical features changed enormously during the Japanese colonial era when they constructed a huge official residence in the rear garden outside the Sinmumun Gate and the residence of the governor-general and road in the site of the Blue House. Moreover, Noksan was severed from the foothill of Baegaksan Mountain when 'Cheongwadae-ro(road)' was constructed between the Blue House and Noksan in 1967. Third, the significant characteristics and conditions of the forest, which became the origin of Noksan, were identified based on the fact that the geomatic state of the northeastern side of Gyeongbokgung Palace, the naecheongnyong area in geomantic terms(the innermost 'dragon vein' among the veins that stretched out from the central mountain toward the left side), and they planted pine trees to reinforce the 'ground vein' and the fact that it was expressed as the 'Pine Field' before the Japanese Invasion of Korea in 1592. The pine forest, mixed with oaks, cherries, elms, and chestnuts, identified through the excavation investigation, can be understood as the original vegetation landscape. Noksan's topography changed; a brook disappeared due to mounding, and foreign species such as acacia and ornamental juniper were planted. Currently, pine trees' ratio decreased while the forest is composed of oaks, mixed deciduous trees, some ailanthus, and willow. Fourth, the fact the name, 'Noksan,' came from the deer, which symbolized spirit, longevity, eternal life, and royal authority, was confirmed through an article of The Korea Daily News titled 'One of the seven deers in Nokwon(deer garden) in Gyeongbokgung Palace starved to death.'

• Journal of Mushroom
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• v.18 no.4
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• pp.331-338
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• 2020

This study was conducted to cultivate new Lepista nuda varieties with shorter cultivation period and better fruiting body compared to that of wild strains, for mass production and commercial application. Eighteen genetic resources of L. nuda were collected and grown in boxes using rice straw-fermented growth medium. Four lines with fruiting bodies were formed and selected as cross-breeding lines. Although 657 combinations were crossed through monospore crossing, only 17 combinations were bred between the 'CBMLN-19' line and the 'CBMLN-30' line. Among them, 8 lines with fast mycelial growth and high density were selected. After inoculating the rice straw-fermented growth medium with 14 genetic resources and 8 cross-breeding lines, their incubation period was investigated. Six of the cross-breeding lines completed their incubation in 20 days, while 7 of the 14 genetic resources took more than 40 days to complete their incubation, reducing the incubation period by more than 20 days in most cross-breeding lines. After the incubations were completed, the clay loam soil was covered with for post-cultivation, and when the mycelial cultivation was complete, the formation of fruiting bodies was induced after scraping the mycelial bodies under these environmental conditions: 14℃, 95% relative humidity or higher, and 1,500 to 2,000 ppm CO2 concentration. The temperature was reduced to 6℃ at night, resulting in a low temperature shock. Thus, 4 lines of fruiting bodies occurred from two genetic resources 'CBMLN-31' and 'CBMLN-44' and two cross-bred lines 'CBMLN-96' and 'CBMLN-103'. After inoculation, the longest period for fruiting bodies to occur was 100 days for the control:, the genetic resource 'CBMLN-31', and the shortest period (45 days) was observed for the cross-breeding line 'CBMLN-103'. The result of the investigation of the fruiting body characteristics shows that the cross-bred line 'CBMLN-103' showed a small form with 1.9 g of individual weight and 123validstipes per box, which was the highest incidence among the four lines. Another cross-bred line, 'CBMLN-96', had an individual weight of 5.5 g, which is larger than that of 'CBMLN-103'; however, the number of valid stipes per box was 30 less than that of 'CBMLN-103'. Quantity analysis showed that the control, 'CBMLN-31', had the highest quantity of 783 g per box, followed by the cross-bred line, 'CBMLN-96' with 165 g per box, and then the 'CBMLN-103' with 232 g. The quantity of the two crossbred lines was lower than that of the control 'CBMLN-31'; however, the amount of fruiting bodies was higher, and the cultivation period was shortened by 32 to 33 days. Therefore, these two lines would be selected as superior lines.