• Journal of the Korean Institute of Landscape Architecture
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• v.35 no.4
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• pp.57-70
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• 2007

As a basic element of Jeju landscape, Oreum offers a beautiful and aesthetic view. Considering topographical and geological research achievements, however, an effort to discover implicit value in terms of landscape characteristics and value has been ignored. This paper has investigated the characteristics and value of landscape by Oreum focusing on Jeju landscape characteristics and eco-touristic value and discussed a scheme to maximize the values. Under a theme of 'Sustainable Development' of the RIO Declaration, tour industry has recently changed its focus from eco-tourism to gee-tourism. Fortunately, Jeju Oreum has very distinctive and unique landscape with depressed crater at a crest. Nevertheless, it's very difficult to see a true aspect of Oreum from the street or over the car window. Therefore, it's urgent to begin a research on how to make advantage of and preserve Oreum landscape in order to maximize its landscape values and improve its potential as a tourist attraction. Through diverse programs such as sky leisure sports(ex: light airplane and helicopter riding, paragliding), sky watching, and mountain hiking, in particular, a possibility that Oreum can succeed as LBD(Learning by Doing)-based tour program with volcanic features needs to be examined. Besides, it's also a good idea to develop Oreum tour program or Oreum Museum as an alternative plan. Above all, however, it's most urgent to protect the existing Oreum and restore ecological and landscape beauty of Oreum through proper land use.

• Korean Journal of Environment and Ecology
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• v.16 no.4
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• pp.409-420
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• 2003

The avifauna of from Manbokdae to Siribong in Jiri Mountain part of Baekdudaegan, was surveyed from May to November, 2002. In total, we observed 901 birds, and they were consisted of 49 species,23 families and 7 orders. The largest number of birds were observed in valley and followed by in low ridge, Road, Agricultural area and high ridge. The dominant species were Great Tit (Parus major) and then Brambling (Fringilla montifringilla), Tree Sparrow (Passer montanus), Black-billed Magpie (Pica pica) and Long-tailed Tit (Aegithalos caudatus). The highest species diversity index was 2.85 at low ridge(846m), and the lowest was 1.83 at high ridge(1,433m). In this study, the valley is the most important area for the habitat of birds and followed by the low ridge and agricultural area. Thus, to decide the management required area of Baekdudaegan, it should include valley and nearby lowland as well as ridge area. Moreover, there should be some sort of restriction of vehicle usage when a road cross or close to the Baekdudaegan.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.15 no.1
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• pp.133-140
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• 2012

The study of Arundinaria munsuensis Y. Lee to this day was limited to the field of morphological species classification since its first discovery at Jiri mountain in the late 1990s. This native plants, one of Korean endemic species found in Jiri Mt. necessitates further studies about its use as revegetation plants or groundcover plants in urban areas. This study was launched from this need followed by summaries of results below related to its usage. This targeted species is a native Korean species which its natural distribution on the subalpine zone has merit for the wide range of climatic adaptation. Also, the coverage rate reached 78.3% in three years mostly by rhizome growth with an expectation of full coverage in four years providing less maintenance needs after planting. The net price for the construction of pot seedling methods of this plants is relatively economical than other normal revegetation construction methods. For these reasons, drilling for the plants on cut and fill soil slopes driven from pot seedling adapts Arundinaria munsuensis Y. Lee as efficient revegetation plant. Total construction cost for pot seedling work($30cm{\times}30cm$) of Arundinaria munsuensis was approximately 21,000won which is in reasonable price range when compared to other revegetation construction methods of disturbed slopes. As a native Korean plant, Arundinaria munsuensis has wide range of climatic adaptation with less maintenance requirement after planting. This study may suggest a strong possibility of Arundinaria munsuensis as a pot planting material in sloped area.

• Journal of the Korean Society of Food Culture
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• v.11 no.1
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• pp.43-52
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• 1996

[Goshogi] which is held from 9th to 16th January, every year is the Buddhist service of praying for the soul of Shinran's $(l173{\sim}1262)$ after death. It is the most majestic high-filling style and also unparalled in the annals of Japanese history in sacrificial offering. Shinran was horned in the Fujiwara's family. And not only he believed Prince Shodoku's belife but also retired to the mountain to enter the priesthood by it. Prince Shodoku built Horyu temple which is the typical temple of Nara ages. Buddism was transmitted from Korean peninsula, three countries of Silla, Bekje and Kokuryo effected on many field of Japnese culture during that ages. At the same time, Kasugadaisha and Danjanjinja of Shinto religion was built by Fujiwara Family. Both of them was Buddhist temple before. Throughout like these historical background, the facts what the religious services and the sacrificial offerings for Prince Shodoku, Wakamiyasai of Kasugas' and Kakitsusai of Danjanjinja must be influenced from Korean Peningula. So the dietary culture of the religious rites and traditional customs between two countries could be thought the relation with a narrow stream strait. But among them, in the size, color and shape, the cooking method and technique in the usage of rice powder and sugar, it is tops in value. The noteworthy points of the thought were as follows: 1. high-filling style of the sacrificial offerings what is mixed and harmonized with Buddhism, Confucious, Sharmanism, Toaism and Korean traditioal customs. 2. eating together of god and human. 3. the fusion of gods and Buddha.

• Journal of Korean Society of Rural Planning
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• v.27 no.3
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• pp.103-116
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• 2021

In this study, the characteristics of rural tourism image perceived by urban residents were analyzed through text analysis of blog data. In order to examine the images related to rural tourism, blog data written with the keyword "Gochang-gun travel" was used. LDA topic analysis, one of the text mining techniques, was used for the analysis. In the tourism image of Gochang-gun, 9 topics were derived, and 112 major places appeared. This was divided into 3 main activities and 5 object spaces through the review of keywords and the original text of blog data. As a result of the analysis, the traditional main resources of the region, Seonun mountain, Seonun temple, and Gochang-eup fortress, formed topic. On the other hand, world heritage such as dolmen and Ungok wetland did not appear as topic. In particular, the farms operated by the private sector form individual topics, and the theme farm can be seen as an important resource for tourism in Gochang-gun. Also, through the distribution of place keywords, it was possible to understand the characteristics of travel by region and the usage behavior of visitors. In the case of Gochang-gun, there was a phenomenon in which visitors were biased by region. This seems to be the result of Gochang-gun seeking to vitalize local tourism focusing on natural, ecological, and scenic resources. It is necessary to establish a plan for balanced regional development and develop other types of tourism resources. This study is different in that it identified the types and characteristics of rural tourism images in the region perceived by visitors, and the status of tourism at the regional level.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.45-70
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• 2015

Master Jeungsan understood a general view of Pungsu but actually he used the theory of Pungsu in his own religious perspective, transcending it. The theory of Pungsu is different. But the fact that it is premised on the principle of 'in and yang', the five-element principle, the Book of Changes, energy thought, and To chugi piyung, etc. is generally recognized. The three important elements of Pungsu are mountain, water, and direction or man. Pungsu has formal principles such as Gallyongbeop, Jangpungbeop, Deuksubeop, Jeonghyeolbeop, Jwahyangbeop, and Hyeongukron. etc. In the late of Joseon, Jeungsan established a new traditional thought, understanding Bibopungsu, Gukdopungsu, Minganpungsu, etc. However, he reinterpreted them to be suitable to his religious ideal and let his followers understand them as well. In particular, Jeungsan overcame the previous view on earth and expressed a new perspective to enhance earth up to the level of heaven. In the perspective of the traditional world, earth is lower than heaven, but Jeungsan made it a status equal to heaven. He mentioned that in the past, the culture and history of man was influenced by earth's energy but today, at the age of man respect, he put passive man influenced by earth-condition on the more subjective and active status. Even though he mentioned different Pungsu, Hyeongguk, and Hyeolmyeong, he expressed the shape of Pungsu within the construction of three worlds, the one of heaven and earth transcending good or ill luck or a favorable change in fortune. He practised the expedient of Pungsu from the stand of the construction of heaven and earth instead of the usage of Bibopungsu, Gukdopungsu, and Minganpungsu. He diagnosed that the division of the world is caused by the one of earth and tried to solve it. Moreover, he said that Myeongdang(a propitious site) must be the man-orientation rather than the earth-orientation. It means that Pungsu, stressing the energy of earth and turning one's luck, is changing into the world of man-orientation. In other words, Jeungsan diagnosed the world of Pungsu but he ultimately used Pungsu theory in building up his own view of religious world transcending such a theory.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.42-55
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• 2011

The basic approach of this study was to take the theory of cultural fluctuations to investigate the early modern and modern patterns of the use of ox carts and@ the social and economic appropriateness and cultural significance of ox carts. The study chose a village that was the only place that used ox carts in Bugye-myeon. The findings will help to understand how traditional cultural elements would continue or change according to the natural, geographical, economical, and cultural characteristics of a village. Located in Gaho-2-ri, Bugye-myeon, Gunwi-gun, Gyeongbuk Province, Dongrim Village started to use ox carts during the Japanese rule and replaced the traditional version with an improved one in 1972 when a reservoir was built. Until the 1970s, they used ox carts to carry agricultural products and luggage and to visit the markets in distant Bugye-myeon or Gunwi-eup. In the early 1980s when a cultivator was first introduced into the village, ox carts gradually disappeared in the village and eventually remained as a mere means of transportation. As the younger generations were active in introducing modern means of transportation, a cultivator became the main means of transportation in the village in the 1980s and a truck since the latter half of the 1990s. Despite those changes, however, the elderly in their seventies or older continued to use ox carts. With aged labor and inability to use modern means of transportation, they grew cows and oxen to cultivate the inclined fields and gain easy access to fields distributed in distant locations and continued to ox carts through reform. In Dongrim Village, the heritage of using reformed ox carts is the practice of appropriate technology by the old farmers and a cultural representation of an aged agricultural society. That is, the elderly recognized the appropriateness and practicality of traditional culture and renewed a traditional means of transportation called an ox cart. The phenomenon of the old men and women frequently using ox carts in an agricultural village in the mountain with geographical limitations has settled down as a cultural representation of the elderly in Dongrim Village. The continuing usage of ox carts in Dongrim Village is attributed to the fact that ox carts well suit the natural, geographical, and economic aspects of the village and the cultural inertia of the elderly with the aging of the farmers. Thus it is once again shown that human beings transmit and alter culture according to their overall situations and conditions.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.95-112
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• 2013

Jangchungdan Park is now perceived as a mere park at the foot of Namsan mountain, but originally it was created to commemorate soldiers of Korean Empire on a site which name was Namsoyeong(南小營) during Joseon Dynasty. During the period of Japanese colonial rule, it was transformed into a park due to the rapidly changing circumstances, so the components expressing the validity of the colonial rule were introduced into the park. This paper examines the time sequential changes of Jangchungdan Park during the period of Japanese colonial rule, and the conclusions can be summarized as given below. Firstly, the park originally was a space to commemorate the soldiers who fought for the Korean Empire. It was built on formerly restricted area at the foot of Namsan Mountain in 1900, and it was arranged putting the ceremonial shrine Dansa (壇祠) as a central building and the annexes in the surroundings of it. The memorial ceremonies were held regularly in spring and autumn until 1909. Secondly, it became a city park for citizens of Gyeongseong-bu(the name of Seoul under the Japanese colonial rule). The authorities of Gyeongseong-bu reorganized Jangchungdan as a park in 1919, prohibited the performance of memorial ceremonies, and the existing buildings except the ceremonial shrine Dansa began to be used as park management facilities. Resting areas and amenities were supplemented for the usage of people from various backgrounds, and the large scale planting of cherry trees made the park a famous place to enjoy cherry-blossoms and other flowers in spring. Thirdly, it was reconstructed as a space to honor the influential personalities of Japanese colonial system. In 1932, Bankmun temple (博文寺) to commemorate Ito Hirobumi was constructed at a location that made it possible for a number of people to overlook Jangchungdan area. During that time, the buildings of traditional Joseon architecture were removed and reconstructed to serve as annexes to Bankmun temple. Due to the strategy to make Jangchungdan park a tourist attraction, Bankmun temple was included into the Gyeongseong sightseeing course, since the wide panorama of Jangchungdan Park and the whole city of Gyeongseong was opening from the temple. Various different components were introduced into Jangchungdan Park due to the rapidly changing circumstances; therefore the nature of the park was either altered or reproduced. Hopefully, the park rearrangement works will be executed paying respects to the memories of the past hereafter.

• Journal of the Korean Society of Environmental Restoration Technology
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• v.18 no.6
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• pp.111-133
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• 2015

This study was carried out to survey the vascular plants of Baekdudaegan Arboretum area. The results are as follows. The numbers of flora in this study area were summarized as 655 taxa including 95 families, 332 genera, 567 species, 5 subspecies, 72 varieties and 11 formas. The rare plants were 17 taxa including Parasenecio firmus, Rhododendron micranthum, Iris odaesanensis, Lysimachia coreana and so forth. The Korean endemic plants were 16 taxa including Weigela subsessilis, Heloniopsis koreana, Salix koriyanagi, Vicia chosenensis and so forth. Plants Adaptable to Climate Change were Northern plants 18 species, Southern plants 2 species, endemic plants 10 species. The naturalized plants were 44 taxa and ratios of naturalized index and urbanization index were estimated Core area 10.2% and 4.9%, Mt. Munsu 4.9% and 2.3% and Mt. Okseok 5.5% and 2.6%. The floristic regional indicator plants found in this area were 3taxa(2.5%) of grade V, 12taxa(11.0%) of grade IV, 22taxa(20.2%) of grade III, 35taxa(32.1%) of grade II. In life forms, hemicryptophytes were The most dominant. Next was a Therophytes. In addition, 492 taxa were categorized by usage into 8 groups, as follows: Edible 239taxa(36.5%), Fiber 10taxa(1.5%), Industrial 1taxon(0.2%), Miscellaneous 183taxa(27.9%), Ornamental 65taxa(9.9%), Pasturing 259taxa(39.5%), Siscellaneousg 14taxa(2.1%) and Timer 21taxa(3.2%).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.13-21
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• 2017

The Cho-yeon Pavilion located in the Wangdae village in Samcheong-ri, Songgwang-myeon, Suncheon-si, was transformed into a place of refuge, a shrine, a vacation home, a lecture hall for kings. Based on the change, the current study has explored the periodic changing placeness and the transformation of cultural landscape and has figured out the meaning. The result of this study is as follows. First, "Cho-yeon", named by Yeonjae Song, Byeong-Seon, originated from Tao Te Ching of Lao Tzu. The concept is found not only in the Cho-yeon Pavilion in Suncheon but also in various places, such as, the Cho-yeon-dae in Pocheon, of the Cho-yeon-dae in Gapyeong, of the Cho-yeon-dae of the embankment behind the Gioheon of Changdeok-gung Garden, Cho-Yeon-Mul-Oe old buildings, including Jung(亭), Dae(臺), Gak(閣), of Ockriukag in Yuseong, etc. This shows that taoistic Poongrhu was naturally grafted onto confucian places, which is one of the examples of the fusion of Confucianism, Buddhism, and Taoism. Second, the placeness of the Cho-yeon Pavilion area is related to a legend that King Gong-min sought refuge here at the end of the Koryo Dynasty. The legend is based on the Wangdae village(king's region), Yu-Gyeong(留京)(the place where kings stayed), rock inscription of Wang-Dae-Sa-Jeok, Oh-Jang-Dae (the place where admiral flags were planted), and the Mohusan Mountain. Third, the Cho-yeon Pavilion not only has a base(the vacation home) that reflects confucian values from the rock inscription(趙鎭忠別業, 趙秉翼, 宋秉璿) of the beautiful rock walls and torrents but also has territoriality as taoistic Abode of the Immortals (there are places where people believe taoist hermits with miraculous powers live within 1km of the pavillion: Wol-Cheong(月靑), Pung-Cheong(風靑), Su-Cheong(水靑), Dong-Cheon(洞天). The Cho-yeon Pavilion also reflects the heaven of Neo-Confucianism for, pursuing study, and improving aesthetic sense by expanding its outer area and establishing the nine Gok: Se-Rok-Gyo(洗鹿橋)., Bong-Il-Dae(捧日臺), Ja-Mi-Gu(紫薇鳩), Un-Mae-Dae(雲梅臺), Wa-Ryong-Chong(臥龍叢), Gwang-Seok-Dae(廣石臺), Eun-Seon-Gul(隱仙窟), Byeok-Ok-Dam(碧玉潭), and Wa-Seok-Po(臥石布). In sum, the Cho-yeon Pavilion is a complex cultural landscape. Fourth, the usage of the Cho-yeon Pavilion was expanded and transformed: (1)Buddhist monastery${\rightarrow}$(2)Confucian vacation home${\rightarrow}$(3)Vacation home+Taoistic Poongrhu Place${\rightarrow}$(4)Vacation Home+Taoistic Poongrhu Place+Lecture Hall(the heaven of Neo-Confucianism). To illustrate, in 7978, the place served as Buddist Monk Kwang-Sa's monastery; in 1863, Cho, Jin-Choong established a vacation home by building a shrine in front of the tomb of his ancestor; in 1864, Cho, Jae-Ho expanded its usage to a vacation home to serve ancestors as a taoistic place by repairing the pavilion with roof tiles; and after 1890, Cho, Jun-Sup received the name of the pavilion, Cho-yeon, from his teacher Song, Byeong-Seon, and used the Pavilion for a lecture hall.