• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.3
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• pp.46-53
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• 2009

Urbanization brings several changes to the natural environment. Its consequences can have a direct effect on climatic features, as in the Urban Heat Island Effect. One factor that directly affects the urban climate is the green area. In urban areas, vegetation is suppressed in order to accommodate manmade buildings and streets. In this paper we analyze the effect of green areas on the urban temperature in Seoul. The period selected for analysis was July 30th, 2007. The ground temperature was measured using Landsat TM satellite imagery. Land cover was calculated in terms of city area, water, bare soil, wet lands, grass lands, forest, and farmland. We extracted the surface temperature using the Linear Regression Model. Then, we did a regression analysis between air temperature at the Automatic Weather Station and surface temperature. Finally, we calculated the temperature decrease area and the population benefits from the green areas. Consequently, we determined that a green area with a radius of 500m will have a temperature reduction area of $67.33km^2$, in terms of urban area. This is 11.12% of Seoul's metropolitan area and 18.09% of the Seoul urban area. We can assume that about 1,892,000 people would be affected by this green area's temperature reduction. Also, we randomly chose 50 places to analysis a cross section of temperature reduction area. Temperature differences between the boundaries of green and urban areas are an average of $0.78^{\circ}C$. The highest temperature difference is $1.7^{\circ}C$, and the lowest temperature difference is $0.3^{\circ}C$. This study has demonstrated that we can understand how green areas truly affect air temperature.

• Korean Journal of Remote Sensing
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• v.33 no.5_3
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• pp.821-834
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• 2017

The increase in the rate of industrialization due to urbanization has caused the Urban Heat Island phenomenon where the temperature of the city is higher than the surrounding area, and its intensity is increasing with climate change. Among the cities where heat island phenomenon occurs, Seoul city has different degree of urbanization, green area ratio, energy consumption, and population density in each administrative district, and as a result, the strength of heat island is also different. So It is necessary to analyze the difference of Urban Heat Island Intensity by administrative district and the cause. In this study, the UHI intensity of the administrative gu and the administrative dong were extracted from the Seoul metropolitan area and the differences among the administrative districts were examined. and linear regression analysis were conducted with The variables included in the three categories(weather condition, anthropogenic heat generation, and land use characteristics) to investigate the cause of the difference in heat UHI intensity in each administrative district. As a result of analysis, UHI Intensity was found to be different according to the characteristics of administrative gu, administrative dong, and surrounding environment. The difference in administrative dong was larger than gu unit, and the UHI Intensity of gu and the UHI Intensity distribution of dongs belonging to the gu were also different. Linear regression analysis showed that there was a difference in heat island development intensity according to the average wind speed, development degree, Soil Adjusted Vegetation Index (SAVI), Normalized Difference Built-up Index (NDBI) value. Among them, the SAVI and NDBI showed a difference in value up to the dong unit and The creation of a wind route environment for the mitigation of the heat island phenomenon is necessary for the administrative dong unit level. Therefore, it is considered that projects for mitigating heat island phenomenon such as land cover improvement plan, wind route improvement plan, and green wall surface plan for development area need to consider administrative dongs belonging to the gu rather than just considering the difference of administrative gu units. The results of this study are expected to provide the directions for urban thermal environment design and policy development in the future by deriving the necessity of analysis unit and the factors to be considered for the administrative city unit to mitigate the urban heat island phenomenon.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.124-136
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• 2001

Among many different types of wares, we have amazing Sacred Water-pot(따르개, 注子) from Goryo-period(고리, 高麗, 918-1392). The stylistic peculiarity of Jung-Byoung(정병, 淨甁) is described in "Goryo-Dhogyoung, 고리도경, 高麗圖經", the classical design canon. It is said, "A sharpened mouth with narrow and prolonged neck is attached upon the broad mouth with thicker and even longer neck of the pot whose body intimates to the shape of melon." One could find this Jung-Byoung similar to the Indian drinking water jar, Kundika, which has been. even today, an everyday article in houses as well as in temples. In the early Buddhist cult, the object had been adopted as personal belonging of the Bodhisattvas(보살, 菩薩), especially of the Bodhisattva Avalokitesvara(관세음보살,觀世音菩薩). In short, the purifying character of water is met by the sacred ware to deliver the refreshing Sweet-Water(Holy-Water, 깨맑물, 단물, 단이슬물, 정수, 감로, 감로수, 성수, 淨水, 甘露, 甘露水, 聖水): For the holy purpose of fulfilling the thirst of people, of symbolozing the virtuous dharma. Thus, Ggamslkh-Byoung(깨맑병,淨水), the literal Korean name, denotes purifying and clarifying and clarifying water-pot to us. Among many other Asian countries, India, China, Korea, and Japan have a profound cult of the sacred water-pot(Ggamalkh-Byoung, Jung-Byoung, 깨맑병, 정병, 정수병, 감로병, 감로수병, 淨甁, 淨水甁, 甘露甁, 甘露水甁). Therefore, this charming holy object drew much attention not only from master artisans to shape and deliver them to people but also from painters and sculptors for their endowment of the sacred images dedicated to Buddha(부처,佛,佛陀). In China, the sacred water pot emerged in the period of Tang(당, 唐, 618~907)-Period and underwent much sophistication later on, I. e., from earthenware, ceramic-porcelain, bronze, and silver. However, the following represents a challenge to the well-known Goryo-Thangka(고리불화, 高麗佛畵) Painting of Bodhisattva Avalokitesvara to our speculation on the Sacred Water-pot(정병, 淨甁). The image suggests, when examined closely, that the Sacred Water-pot has been accompanied by, or placed in, a transparent glasswere(유리그릇) or crystalbowl(수정그릇)! We have no other physical proof of the existence of such a Holding-Bowl(받침그릇, 承盤), except for in this particular painting. This Holding-Bowl would have not been a mere elaboration on the practicality of controling the drips from the mouth of the pot. As in the chapter on Tang-ho(탕호, 湯壺), or thermal bowl, in the "Goryo-Dhogyoung" it advises readers that this style of bowl is to be filled with hot water, and thus function as a preserver of heat in the water inside the pot. As an offering to the Buddha, the Sacred Water-pot could have been used for serving him hot tea. Hence the sacred bottle is to contain the refreshing water, the water transcends to nectar, and the nectar is prepared as a nectar tea to offer the Buddha. For both the Holding-Bowl of Ggamalkh-Byoung(Jung-Byoung)and the Celestial-Robe(날개옷, 天衣) of the Bodhisattva Avalokitesvara, whose specified character is the Water-Moon(수월, 水月) in this particular Thangka(불화, 佛畵) painting, the transparency is essential. This is to refer to the purity and the lucid clarity of Bodhisattva Avalokitesvara and at a deeper level, to refer to the world of Buddhas-the Tushita(Paradise, Heaven, Eden, 극락, 불세계, 極樂, 佛世界). Howerver, without the discovery of an actual Holding-Bowl, accompanied by a Sacred Water-pot, such speculation will necessarily remain hypothetical. Nevertheless, there is an abundance of evidence of our ancient craftsmanship in jade and ctystal, dating back to the Bronze Age(1000~2B.C.) in Korea. By the time of the Three Kingdom-Period(삼국시대, 三國時代, 57B.C.~935A.D.), and especially the Silla(신라, 新羅, 57B.C.~935A.D.)-Empire, the jade and crystal ornamentation had become very intricate indeed. By the Goryo-Period(918~1392) and Chosun-Period(조선, 朝鮮,1392~1910),crystal-ware and jade art were popular in houses and Buddhist temples, whose master artsanship was heightened in the numerous Sarira-Cases(사리그릇, 舍利器), containing relics and placed inside Stupas(탑, 투, 搭)! Therefore, discovering a tiny part of the crystal or jade Holding-Bowl for the Sacred Water-pot and casting full light on this subject, would not be totally impossible. Lastly the present article shares the tiny hope for a sudden emergence of such a Holding-Bowl.