• Korean Journal of Agricultural and Forest Meteorology
• /
• v.15 no.2
• /
• pp.76-84
• /
• 2013

An adequate downscaling of the official forecasts of Korea Meteorological Administration (KMA) is a prerequisite to improving the value and utility of agrometeorological information in rural areas, where complex terrain and small farms constitute major features of the landscape. In this study, we suggest a simple correction scheme for scaling down the KMA temperature forecasts from mesoscale (5 km by 5 km) to the local scale (30 m by 30 m) across a rural catchment, especially under temperature inversion conditions. The study area is a rural catchment of $50km^2$ area with complex terrain and located on a southern slope of Mountain Jiri National Park. Temperature forecasts for 0600 LST on 62 days with temperature inversion were selected from the fall 2011-spring 2012 KMA data archive. A geospatial correction scheme which can simulate both cold air drainage and the so-called 'thermal belt' was used to derive the site-specific temperature deviation across the study area at a 30 m by 30 m resolution from the original 5 km by 5 km forecast grids. The observed temperature data at 12 validation sites within the study area showed a substantial reduction in forecast error: from ${\pm}2^{\circ}C$ to ${\pm}1^{\circ}C$ in the mean error range and from $1.9^{\circ}C$ to $1.6^{\circ}C$ in the root mean square error. Improvement was most remarkable at low lying locations showing frequent cold pooling events. Temperature prediction error was less than $2^{\circ}C$ for more than 80% of the observed inversion cases and less than $1^{\circ}C$ for half of the cases. Temperature forecasts corrected by this scheme may accelerate implementation of the freeze and frost early warning service for major fruits growing regions in Korea.

• Korean Journal of Agricultural and Forest Meteorology
• /
• v.15 no.3
• /
• pp.171-177
• /
• 2013

The purpose of this study is to find a scheme to scale down the KMA (Korea Meteorological Administration) digital precipitation maps to the grid cell resolution comparable to the rural landscape scale in Korea. As a result, we suggest two steps procedure called RATER (Radar Assisted Topography and Elevation Revision) based on both radar echo data and a mountain precipitation model. In this scheme, the radar reflection intensity at the constant altitude of 1.5 km is applied first to the KMA local analysis and prediction system (KLAPS) 5 km grid cell to obtain 1 km resolution. For the second step the elevation and topography effect on the basis of 270 m digital elevation model (DEM) which represented by the Parameter-elevation Regressions on Independent Slopes Model (PRISM) is applied to the 1 km resolution data to produce the 270 m precipitation map. An experimental watershed with about $50km^2$ catchment area was selected for evaluating this scheme and automated rain gauges were deployed to 13 locations with the various elevations and slope aspects. 19 cases with 1 mm or more precipitation per day were collected from January to May in 2013 and the corresponding KLAPS daily precipitation data were treated with the second step procedure. For the first step, the 24-hour integrated radar echo data were applied to the KLAPS daily precipitation to produce the 1 km resolution data across the watershed. Estimated precipitation at each 1 km grid cell was then regarded as the real world precipitation observed at the center location of the grid cell in order to derive the elevation regressions in the PRISM step. We produced the digital precipitation maps for all the 19 cases by using RATER and extracted the grid cell values corresponding to 13 points from the maps to compare with the observed data. For the cases of 10 mm or more observed precipitation, significant improvement was found in the estimated precipitation at all 13 sites with RATER, compared with the untreated KLAPS 5 km data. Especially, reduction in RMSE was 35% on 30 mm or more observed precipitation.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.4
• /
• pp.2-31
• /
• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.39 no.2
• /
• pp.15-28
• /
• 2021

'Cheonunjeongsa (天雲精舍)', designated as Gyeongsangbukdo Folklore Cultural Property No. 76, is a Siksanjeongsa built in 1700 by Manbu Lee Shiksan. In this study, we investigate the life and perspective of Manbu Lee in relation to Siksanjeongsa, and estimate the feng shui location, territoriality, and original landscape by analyzing 「Nuhangnok」 and 「Nuhando」, the results of his political management. The following results were derived by examining the philosophy that the scholar wanted to include in his space. First, Manbu Lee Shiksan was a representative hermit-type confucian scholar in the late Joseon Dynasty. 'Siksan', the name of the government official and the nickname of Manbu Lee, is derived from the mountain behind the village, and he wanted to rest in the four areas of thought(思), body(躬), speech(言), and friendship(交). During the difficult years of King Sukjong, Lee Manbu of a Namin family expressed his will to seclude through the title 'Siksan'. Second, There is a high possibility of restoration close to the original. Manbu Lee recorded the location of Siksanjeongsa, spatial structure, buildings and landscape facilities, trees, surrounding landscape, and usage behaviors in 「Nuhangnok」, and left a book of 《Nuhangdo》. Third, Manbu Lee refers to the feng shui geography view that Oenogok is closed in two when viewed from the outside, but is cozy and deep and can be seen from a far when entering inside. The whole village of Nogok was called Siksanjeongsa, which means through the name. It can be seen that the area was formed and expanded. Fourth, the spatial composition of Siksanjeongsa can be divided into a banquet space, an education space, a support space, a rest space, a vegetable and an herbal garden. The banquet space composed of Dang, Lu, and Yeonji is a personal space where Manbu Lee, who thinks about the unity of the heavenly people, the virtue of the gentleman, and humanity, is a place for lectures and a place to live. Fifth, Yangjeongjae area is an educational space, and Yangjeongjae is a name taken from the main character Monggwa, and it is a name that prayed for young students to grow brightly and academically. Sixth, the support space composed of Ganjijeong, Gobandae, and Sehandan is a place where the forested areas in the innermost part of Siksanjeongsa are cleared and a small pavilion is built using natural standing stones and pine trees as a folding screen. The virtue and grace of stopping. It contains the meaning of leisure and the wisdom of a gentleman. Seventh, outside the wall of Siksanjeongsa, across the eastern stream, an altar was built in a place with many old trees, called Yeonggwisa, and a place of rest was made by piling up an oddly shaped stone and planting flowers. Eighth, Manbu Lee, who knew the effects of vegetables and medicinal herbs in detail like the scholars of the Joseon Dynasty, cultivated a vegetable garden and an herbal garden in Jeongsa. Ninth, it can be seen that Lee Manbu realized the Neo-Confucian utopia in his political life by giving meaning to each space of Siksanjeongsa by naming buildings and landscaping facilities and planting them according to ancient events.