• Journal of Korean Society of Forest Science
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• v.103 no.3
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• pp.321-338
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• 2014

In the Natural Monument (No. 432) Jeju Sanghyo-dong Cymbidium kanran Habitat (39 ha), flora, vegetation diversity, stand structure, mirco-climate, canopy openness, light environment and soil temperature and moisture were quantified from Oct. 2013 to Feb. 2014. Compare to Seogwipo-si, daily mean temperature ($5.7^{\circ}C$) and moisture (75.8%) in study area were lower at $3.3^{\circ}C$ and 15%, respectively. Mean soil temperature and moisture were $16.5^{\circ}C$ and 37.3%, respectively, and mean litter layer depth (n = 81) was 4.3 cm. Mean canopy openness and light availability at forest floor were 15.5% and $8.5mol{\cdot}m^{-2}{\cdot}day^{-1}$, respectively. Total of 22 species including vascular and bryophyte plants and 6 vegetation group were observed. Castanopsis siebildii was dominant species in study area, and density and basal area were 1,777 stem/ha and $90.3m^2/ha$.

• Cartoon and Animation Studies
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• s.13
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• pp.237-253
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• 2008

Visual Effects have been revered as 'Spectacular' film elements for a long time, and once there was a misunderstanding that they destroyed the actual 'Story'. But, now they are becoming a valuable tool for storytellers. A film pursues a perfect narrative structure and visual reality so that the audience can believe the story as a real. Giving a narrative motif to the audience, they use Visual Effects that provide the technical solutions and -at the same time- they create and preserve the diegetic world that Is either believable or not. This research suggests that we analyze precisely and make a classified table of the narrative use of Visual Effects based on the previous research of Shilo T. McClean. First, we can ask if the narrative motif would be there in front of the camera, From there, we then can get two desired answers. One is, if there is nothing to visually stand up, Visual Effects can intervene as an alternative tool for creating the diegetic world. The other is that Visual Effects can be used for preserving the diegetic world as a necessary tool. Then, in the latter, we can consider whether there is a storyteller's purpose to be added, so we can distinguish the details. This classified Visual Effects for the narrative is able to dispense proof that they can be worthy as to provide a 'Spectacuiar' aura as to create and preserve the diegetic world. I would like to argue that this research could be a foundation for the inter-progress of future studies for visual effects as well as for their amazing technological improvements.

• Ecology and Resilient Infrastructure
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• v.8 no.2
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• pp.97-111
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• 2021

This study was conducted to develop a habitat type classification system and its map based on the ecological characteristics of species, spatial type, vegetation, topography, and geological conditions preferred by species. To evaluate the relationships between species and their habitats in Korean national parks, we prepared a classification standard table for systematic classification of habitat types. This classification system divides habitats into 6 low-level and 59 mid-level ecological classes based on habitat structure. The mid-level system divided forest ecosystems into 20 subtypes, stream and wetland ecosystems into 8 types, coastal ecosystems into 7 types, arable land into 6 types, development land into 9 types, and 1 type of marine ecosystem. A habitat classification map was drawn utilizing square images, detailed vegetation maps, and forest stand maps, based on the above habitat classification system, and it covered 1,461 plots spanning 21 national parks. The habitat classification system and survey protocol, which consider domestic habitat conditions, should be further developed and applied to habitat assessment, to enhance the utility of this study.

• Journal of Bio-Environment Control
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• v.18 no.3
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• pp.192-199
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• 2009

This study was conducted to find proper structural reinforcement methods for the 4.5m-high (eaves height) 1-2W type plastic greenhouse. 3D finite element analysis was used to analyze the steel-tube structure. The 4.5m-high 1-2W type plastic greenhouse was modified by welding 1.5m-long steel-pipes into a 3.0m-tall columns of the standard 1-2W type plastic greenhouse. This remodeling method is widely used in Korea with farmer's discretion to increase the production when they grow paprika. But it is not based on the quantitative structural analysis. The proposed reinforcement methods were proved to stand against the design wind velocity of $40m{\cdot}s^{-1}$ and snow depth of 40cm. It strongly implies that the cross beam between side columns and wind resistance walls, and the lattice type cross beam should be good reinforcements to improve the structural safety of the elevated eaves height plastic greenhouse.

• Journal of the Korean Society of Radiology
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• v.9 no.7
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• pp.433-438
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• 2015

To evaluate the radiation exposure level based on radiation workers' locations in dental radiography, the radiation dose rate in the radiographic room, lead glass, and operation system was measured. To that end, various devices were used, such as a Standard(Max-GLS, Shinhung), a panorama (PCH-2500, Vatech), a cephalometric radiography (PCH-2500), and a cone beam CT (PHT-30LFO, Vatech), as well as a PM1405 equipment as a radiation meter. Radiography conditions were set the same as the factors used in the clinical setting. As the result, the cone beam CT turned out the highest with 98 uSv and the standard showed the lowest level with 0.4 uSv/h. The panorama was measured to be higher than the Cephalo due to its different focus mode. On the lead glass surface and in the operation stand, the oral radiography device, panoramic, and Cephalo all were measured below the recording level. However, the cone beam CT was measured to have the leakage dose. Thus, radiation involved workers should be equipped with appropriate protection tools and reduce radiography time as much as possible. In addition, the structure of the radiation chamber should be also designed efficiently. Dental radiography has continued to grow in recent years, so it is necessary take appropriate protection measures for patients and radiation workers.

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

• Child Health Nursing Research
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• v.5 no.3
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• pp.292-304
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• 1999

The lengthened average span of human life by virtue of recent developments in medicine has caused the Population of elders to increase. The development of modern industrial society has transformed family structure from the large family system to that of a nuclear family. Due to the shift in family structure, the problem of support for the aged has surfaced as a nursing problem as well as a social problem. With regard to this problem, this study aims to investigate the adolescent's understanding of elders and aging. By identifying their understanding and classifying their attitude patterns, this study will help the nursing assessment of the support of elders in the family. This study employed Q-methodology and the research was conducted from December 1998 to May 1999. One method of the research included deep interviews with elders, those who are in their 50's. 40's or 30's. and the adolescent. 183 Q-Populations taken from literary works such as poems or novels were also formed as another method. Finally. 36 Q-cards were made after consultation with Professors of the nursing department. The subjects of the P- sample were 30 high sohoolboys/girls - who were in first, second, and third years. The result showed that 3 factors provided an explanation for 59.14% of the whole variables: the first factor, 41.37%; the second factor. 11.49%, and the third factor. 6.28%. These three factors were analyzed and categorized as three types. Twenty subjects out of the 30 were included in Type 1: Respecting Elders. The statements which showed the most positive consent were as follows: 'The declining age is a perfect time to prosper completing a worthy life' ; 'Getting old. one needs financial stability' and 'Elders wish the best for their children' The statements showing the most negative response were as follows: 'It is better to die than to live as an older person' ; 'Elders are insignificant' ; and 'Getting old is the worst unhappiness that tortures human.' Four subjects were included in Type 2. Resenting Elders. The statements which showed the most positive consent were as follows: 'Aging is a process of dying that nobody can escape from'. 'Elders should be concerned about his health and try to maintain their health' ; and 'When you set older. you regret about the life in the Past.' The statements showing the most negative response were as follows: 'When You get older. You should stand aloof greed and worldly things' 'When You got older, You become generous and gentle' ; and 'When You set he gets old. You change to become a comfortable and warm person.' Six out of 30 subject were included in Type 3 Caring Elders. The statements which showed the most positive consent were as follows: 'Elders should be concerned about his health and try to maintain their health' ; 'Elders wish the best for their children' ; and 'Elders deserve to be treated with filial respects.' The statements showing the most negative response were as follows 'Elders are insignificant' ; 'Elders have freedom and plenty of free time.' and 'Elders are alienated form and drove out of the society.' The above-mentioned results show that most adolescents in Korea recognize aging as the time of fruition and development: it is a time of benefiting and giving back to society. Aging can also be seen as a time of generosity and magnanimity and the time of respect and favorable treatment from society. despite the change of modern society and the ostensible transformation of a family system. Their recognition seems deeply rooted in the traditional confucian values and the dual family system which is Peculiar especially to the Korea - one which maintains both the superficial form of nuclear family and the substantial mode of the enlarged family system. In sum, many Korean adolescents attribute the meaning of the elderly and aging to the type of the respect with the elderly and the type of the elderly's caretaking.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.1
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• pp.27-37
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• 2010

This study tries to illuminate the features and values of the Buddhist temple Palkyung by closely examining the forms, structures, and meanings of Tongdo-palkyung(通度八景) handed down at Tongdosa Temple, the best among Korea's Buddhist temples with its three treasures of Buddha, law of Buddha and Buddhist monks. The findings of this study can be summarized as the following. First of all, it reveals the meaning of the geographical name Yeongchuksan(靈鷲山), located to the west of Tongdosa, and a spectacular sight spread like an eagle's spread wings, as well as its location and spatial features. In particular, the arrangement features of a number of attached hermitages clearly show Yeongchuksan's world as being a temple with buddhist treasures. The multi-layered unfolding and centripetal intention of the scenery can be perceived through the shape of the Sshangryongnongju(雙龍弄珠形), around Tongdosa and the feature of the enclosed landscape encircling the steps of Hyeolcheo(穴處) Geumganggyedan. The substances and components of Tongdopalkyung include sound-based spectacles derived from Beoneumgu(梵音具) creating sounds related to religious rituals to enlighten and redeem mankind, such as Yeongji(影池: a holy pond with shadow reflections), drum sounds, and bell sounds along with physical features like pine trees, Dae(臺), waterfalls, Dongcheon (洞天), and a glow in the sky. On the other hand, Palkyung's geographical arrangements exhibit a circular spatial formation based on the main motif as Buddhist symbolism, beginning with the 'Gukjangsangseokpyo(國長生石標)' awakening the territoriality of Tongdosa and locating the first scene 'Mupunghansong(舞風寒松)' in its introductory area, with the features of water, bridge, pine grove, and Iljumun(gate) to stand for the influx. Six other scenes including 'Anyangdongdae(安養東臺)' are placed in the sacred precincts around Daeungjeon and Geumganggyedan while the glow of sunset at 'Danjoseong' just outside the domain closes the symbolic circular formation of the Tongdopalkyung, which coincides with the development of the Mandala figure symbolizing 'Gusanpalhae(九山八海)' centered in Sumisan(須彌山). What is more, Tongdopalkyung, while excluding primary scenic elements inside the temple, maximizes the domain of the mountain's entrance and the effects of the multi-layered mountain, mountain upon mountain, by intensifying the influx and centripetal qualities. The Tongdopalkyung analysis reveals the antithesis of four-coupled scenes conveying buddhist principles and thoughts on the basis of seasons, directions, space and time to display a narrative structural landscape when viewed from the temple's territoriality. Likewise, the characteristics and porch structures of Tongdopalkyung are tools and language of symbols to both externally strengthen the temple's territoriality and to internally, maximize the desires to the Land of Happiness as well as intensify religious wishes and the Mandala's multi-layered qualities through the meanings of time and space.

• Journal of Plant Biology
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• v.24 no.1
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• pp.47-57
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• 1981

Girth at breast height was measured to test skewness ($g_1$) and kurtosis ($g_2$) of frequency distribution of the basal area in terms of t-test and Kolmogorov-Smirnov test for a total of forty six monocultures within Sudong and Kwhangnung area in central part of Korean peninsula in 1979 and 1980. The monocultures are about 10 to 50 years old, and four kinds: Pinus koraiensis, Larix kaempferi, Abies holophylla and Pinus rigida. Most of the sample sizes per site were ranged 70 to 110 excluding 4 sites. The number of classes interval was based on Sturges rule for each monoculture and was ranged from 5 to 10. In Sudong the range of age(yr) and basal area (($cm^2$)/tree) of the monocultures were from 10 to 20 and from 27.60 to 383. for Kwhangnung they were from 15 to 47 and mostly 102.15 to 619.14, respectively. All 43 monocultures except 1 showed +$g_1$, which ranged from 0.3 to 2.2 except six sites. Of the total 46 sites, 23 sites showed significant +$g_1$ which includes about 10 year-old monoculture. The number of classes interval with significant positive skewness ranged from 6 to 9. The data suggest that intraspecific competition in terms of stand structure seems to appear from about 10 year-old monocultures, and it may even last to about 50 year-old one. Around 24 monocultures showed nonsignificant -$g_2$ except one. Most -$g_2$ ranged from -0.12 to -0.83. Around 20 monocltures showed positive $g_2$ ranging from +0.13 to +3.841. Of the 22 +$g_1$, majority of 11 were very highly significant. Of all monocultures only 5 showed significant result from Kolmogorov-Smirnov test. Of the 4 species, Larix kaempferi seems to show density stress first then Abies holophylla, and Pinus koraiensis last. Data of this study indicate that adequate number of classes intervals and sample sizes for studying intraspecific competition in terms of basal area are 6 to 9 and 80 trees rather than 12 and 100 trees, respectively. It also suggests that most of the frequency distribution of basal area class are trimodal rather than bimodal under density stress. It is proposed that the leptokurtic distribution appears before normal distribution rather than direct change from platykurtic to normal distribution of basal area for selected stages in the development of stands.

• Journal of the Korean Institute of Landscape Architecture
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• v.45 no.6
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• pp.98-114
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• 2017

This study analyzed the commemorative landscapes of eight Holocaust concentration camp memorials(HCCM) of Germany and Poland from a landscape architecture point of view including historical landscape, places and remains, and monuments. A site survey was conducted at Dahau concentration camp memorial(CCM) and Bergen-Belsen CCM of Germany in September of 2015 and the Auschwitz-Birkenau extermination camp memorial(ECM), Majdanek ECM, Belzec ECM, Sobibor ECM, Treblinka ECM, Chelmno ECM of Poland in April of 2016. The results are as follows. First, the landscape of the concentration camp at Dahau CCM, Auschwitz ECM, and Majdanek ECM liberated by the Allied Forces was well conserved with the maintenance of camp facilities and the spatial structure of camps while monuments and memorials seized by sociopolitical argument were built with restriction. But Belzec ECM, Sobibor ECM, Treblinka ECM, and Chelmno ECM devastated and planted artificially to forest were overwhelmingly surrounded with natural landscape, and also, excavated relics and remains were preserved and the monuments were built at the place of memory. Second, gas chambers, crematoriums, guard posts, electric wire fences, railroads and ramps, barracks, and drainage ditches were considered to be typical facilities present in the camp structure and the gas chambers, crematoriums, human ashes, and mass graves demonstrated the horrible history of these camps and the railroad and ramp where Jewish prisoners arrived also had the strong sense of place. These remains were regarded as symbolic elements to create a memory of the tragedy and place. Third, commemoration of victims was applied as the basic concept and recalling the memory of the Holocaust was also considered very important content. Religious reconciliation and peace was represented at Dahau CCM and the Jewish identity was strongly expressed at Treblinka ECM and Belzec ECM representing the Jewish community and Judaism. Fourth, the monuments with semi-abstract styles and abstract sculptures represented the Holocaust symbolically and narratively and came into the conflict caused by the abstractness to the memorial landscape at Auschwitz-Birkenau ECM and Bergen-Belsen CCM. Fifth, remains for recalling the memory of tragedy and place and symbolic monuments to stand for public memory were juxtaposed at the same place and preserving on the authenticity of camp site had been conflicted with monumentalizing intentionally. Further study will required a concrete investigation of the monuments in the HCCM and an attempt to comparatively study the commemoration characteristics of memorials in Korea.