• Journal of agricultural medicine and community health
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• v.8 no.1
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• pp.35-43
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• 1983

Health institutions in Korea include a wide range of traditions, most notable of which are hospitals, clinics, pharmacies and health centers as foci for the dispension of western medicine care ; and herb clinics and shamans acting as centers for traditional medicine. Health consumers have pluralistic conceptions of illness(or disease) and act accordingly, using what they consider as appropriate medical practices. The research conducted surveyed residents of Jeomdong-Myon(a rural farming district), Guro 6-Dong(an urban district) and the Banwol(a semiurban district) area on attitudes about health institutions and their utilization of them. The results indicate that the hospital is considered the most reliable health institution, however, the most widely known and commonly used institution was the pharmacy. Hospitals and clinics were found to be utilized more frequently by those residents who were familiar with them than by others less familiar with them. In addition respondents with higher education, those with medical insurance, and those living in urban areas tended to utilize hospitals and clinics more frequently than their less educated, uninsured, or rural counterparts. Converse to the ranking of western medical institutions, traditional health institutions were rated low with regards to reliability, familiarity and utilization. This indicates that western medical care has pervaded the Korean medical system.

• Journal of Korean Society of Rural Planning
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• v.24 no.1
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• pp.113-127
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• 2018

This study comprehends that the landscape of Ipsan Village is the accumulated output of the landscape management and social behavior by the historic personages through the reference research and field surveys. And the study sorted out the over-layered landscape characteristics of Ipsan Village by analyzing the dispersed landscape elements as follows. First, right before the start of Japanese invasions to Korea(1592-98), Tamjin(耽津) An(安) Family moved into Ipsan and started establishing the a single clan village. At a site with mountain background and facing the water(背山臨水), the village used to be a typical farming one with an organically planned road-system and housing area following the traditional order. However, the landscape has changed drastically since the 20th century with the construction of banks, roads and readjustment of arable land etc. Second, the original landscape, which can be figured out through the 'Gosanjaesibyukgyeong(高山齋十六景)' in the 18th century, shows its harmony with natural landscape: mountain & valley, stream & field, traditional trees, etc, cultural landscape: village, well, spring, etc, and momentary landscape: seasons, time, weather phenomena, sound, behavior, etc. Third, based on the second, 16 natural landscape elements: mountain & stream, planting, etc. and 25 cultural landscape elements: housing spaces, self-cultivation & ceremony spaces, community spaces and modern education & enlightenment spaces were selected and interpreted as landscaping meanings. Fourth, the over-layered landscape which stems from the compositive functions and inter-connectivity of landscape elements which consists Ipsan Village is regarded as 'Natural geographical and Fungsu landscape', 'Rural production and livelihood landscape', 'Confucian ceremony and symbolic landscape' and 'Modern education and enlightenment landscape.'

• Journal of the Korean Society of Earth Science Education
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• v.1 no.1
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• pp.14-27
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• 2008

This study examined the illustrations in the elementary school textbooks which was followed by identifying the parts that displayed gender-discriminating elements or traditional gender roles. The research results are as follows: 1) The ratio of man and woman in the figures appearing in those illustrations was 1.33:1, which means there were more men than women in the illustrations and that there was no balance in the gender distribution among the figures. 2) Male figures were presented as the protagonists in 39.7% of the illustrations, female figures in 25.5%, and both male and female figures in 34.8%. The results indicate that there were much more illustrations in which men were the protagonists than those in which women were. 3) The occupations of the adults in the illustrations were analyzed. As a result, the ratio of man and woman with a job was about 2:1, which implies that there were twice as many male professionals than female ones. Men had over 60 kinds of occupations and women had only 45 kinds of occupations with 59.5% of them concentrated in four jobs including teaching, farming and fishing, doing artistic works, and selling things. 4) The case analysis results of the illustrations in the textbooks demonstrate that the traditional gender roles of a father and mother were followed and that there were gender stereotypes in describing the characteristics of man and woman. Gender dichotomy was observed in the vocations. Men were the leading players in economic, political, and cultural activities, and most of the historical figures were men. Meanwhile, women were depicted as the subjects of economic activities and completely isolated and alienated from political, historical, and cultural activities. It turned out that the figures of the illustrations in the current elementary school textbooks had gender discriminating elements and profoundly reflected the stereotypes for gender roles.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.12-20
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• 2012

This study was carried out to investigate the backgrounds and spatial characteristics of the sericulture in the rear garden of the palace in Joseon Dynasty. Joseon Dynasty made the various efforts not only to enhance the promotion of agriculture but also sericulture since the main industry of Joseon Dynasty was farming. At the very beginning, Joseon Dynasty planted mulberry trees and built a silkworm-raising room(蠶室) around the Donggung(東宮). Then, King Sungjong(成宗) made Chaesangdan(採桑壇) in Changgyeong Palace and performed Chinzamryae(親蠶禮). The location of Chaesangdan varied as time goes on until the king Gwanghaegun(光海君). Lastly, King Yeongjo(英祖) made Chaesangdan and Junghaechinzambi(丁亥親蠶碑) in Gyeongbok Palace. Yeongjo(英祖) showed a strong attachment to Gyeongbok Palace and actively encouraged the sericulture. Chaesangdan was built in the east side of the palace which was appropriate for planting mulberry trees. Furthermore, a silkworm-raising room was located in this place at the era of King Sejong(世宗).

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.71-89
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• 2011

This study was carried out to get the exact information of the physical structures and humanistic landscapes to restore the prototype of the rear garden at Changkyung Palace. In this study, various drawings and historical documents such as Donggwoldo(東闕圖) and Joseonwangzosilok(朝鮮王朝實錄) were analysed. The innate characteristics and identity being inherent of rear garden of Changkyung Palace were tried to match the presence of acting to the specific places. The rear garden at Changkyung Palace was not only the secret garden for the rest of royal family and private life for king and queens but also used as public space for the various ceremonies. At the beginning of building, the rear garden at Changkyung Palace was built for the farming and sericulture of royal family. Since then, various events were held in this place such as archery, military drill and royal plowing and meeting with vassals which were political activities. At the rear garden of Changkyung Palace, Chundangdae(春塘臺), Kwanfunggak(觀豊閣) and Kwandukjung(觀德亭) were the base of specific activities. Also function, use, form, structure, planting and water elements were related organically in these areas.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.43 no.4
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• pp.331-339
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• 2010

Shrimp farming is the most important mariculture industry on the west coast of South Korea. However, it has suffered from mass mortality due to viral disease outbreaks and coastal pollution due to water discharge. This study developed an intensive shrimp culture method for outdoor ponds, without water exchange, which minimizes the chance of viral transmission from the environment, reduces coastal pollution by water discharge and enhances shrimp production. A culture trial was conducted in two high-density polyethylene (HDPE)-lined ponds with a $550\;m^2$ surface area. The ponds were stocked with postlarvae of Litopenaeus vannamei, the major farmed shrimp species in Korea, on July 10, 2007, and cultured for 90 days with no water exchange. The stocking density of the postlarvae (B.W. 0.0015 g) was $272\;ind./m^2$, which is eight times higher than in traditional pond culture in Korea. At harvest, the total production of ponds 1 and 2 was 1,362kg ($2.48\;kg/m^2$) and 1,282 kg ($2.33\;kg/m^2$), respectively. This is 20~22 times higher than the mean farmed shrimp production ($0.112\;kg/m^2$) in Korea and about eight times higher than in traditional ponds with a good harvest. Although there was no water exchange throughout the culture period, the mean concentrations of unionized ammonia and nitrite-nitrogen were as low as 0.038 and 6.0 mg/L, respectively. The feed conversion rate (FCR) was 1.38, which is 20~45% lower than that of traditional pond cultures. The high efficiency of the diet in this study is thought to be due to a well-managed feeding strategy and well-developed bioflocs used as diet additions for the shrimp. The final body weight of the shrimp at harvest was low (12.2~12.5 g), compared with that of traditional pond culture. This may have resulted from the combination of a short culture period, high density of shrimp, and low temperature. This study suggests that a super-intensive shrimp pond culture method using biofloc technology with no water exchange can minimize viral transmission via water exchange, reduce coastal pollution, and enhance shrimp production.

• Journal of the Korean Geographical Society
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• v.29 no.3
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• pp.340-359
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• 1994

This study intends to describe the characteristics of the transformation of the rural society by tracing the changing social and economic processes of traditional clan villiage (Yeolmi-ri, Silchon-myeon, Kwangju-gun, Kyunggi-province) in the suburbs of Seoul Metropolitan Area. Rural society has experienced serious change of the social structure by the ever expanding urbanization and industrialization since 1960's. The suburbs of Seoul Metropolitan Area is the representative case area of such transformation. This study analyzed various chracteristics of population structure of a villiage, the processes of residential movement and the occupational shift of each household of the villiage in terms of household's life-history collected by interviewing with each household. And the whole households of a villiage is divided by two groups of the native clan group and the non-dan in-migrant group. The results of this study are summarized as follows. 1) This villiage is located within a lineal distance of 40km and a time distance of about 30 to 40 minutes, adjoined dy the Joongbu(중부) national highway, the Kyungchoong (경충) industrial road, the local road between Yangpyuna(양평) and Gonjiam(곤지암) and having a advantageous iocational linkage to Seoul capital city. 2) It is a typical traditional dan villiae constituted of dan family Gu(구) one of whose ancestors had appointed to the prime minister of Chosun Dynasty, and until 1979, 56 out of 60 families of the villiage households were clan families. 3) Since 1979, as the villiage invaded by the out-movement of the small scale manufacturing industries from Seoul capital city, labours moved in this vallige from outside and increased villiage size up to 203 households in 1993, consequently the constitutional proportion between the native clan group and the non-clan in-migrant group was reversed up to 28% vs 72% deepening the sociological heterogeneity. 4) Because of the small scale of industries in this villiage and the vicinity with the city of Seoul, the population turnover of this villiage is very high. The turnover frequency is firstly high within same administrative district of gun(군) level and secondly high between this villiage and the city of Seoul. Thus short-distance movement is identified. 5) There is a close correlation between the residential movement and the occupational shift. The most numbers of non-farm native group have the experiences of migration while the members of native farming group don't shift both the job and the place of residence. The inmigrant group had several migration experiences but few occupational shifts. Thus occupatioanl shift is high for the native group while residential shift is high for the in-migrant group. It is concluded that the change proceeded in Metropolitan suburbs was not directed to form the traditional rural village as 'gesund Gebiet' with respect to the ballance among the economic, cultural and environmental adequency.

• Journal of the Korean Institute of Landscape Architecture
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• v.25 no.3
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• pp.131-142
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• 1997

As a study on a traditional garden with historical value, the objective of this study is to comprehensively understand the internal meanings of the garden in a designer's personal perspective. Tasanchodangwon was designed Chung Yakyong who is a scholar of Practical Learning in late Chosun Dynasty. Considering the features of him and basic approach of this study, the internal eanings of the Tasanchodangwon was approached with the focus on the view of nature of him, and through general review of physical components of the garden. Additionally the meanings of the garden were also reviewed in his personal situation. The result of the study may be summarized as followings. First, according to the view of nature of Chung Yakyong, his intention to enrich life practically by building separate structures for education for his residence, creating lake by having water supply, and creating vegetable garden relates with the view of nature in Primary confucianistic perspective. In addition, the place served as a ground to support Chung Yakyong's attitude to become a man of virtue, Second, his preference to enjoyu tea culture allowed an opportunity for him to accept circumstance positively and discover the self. Components related to farming reflects his Practical Learning. The man-made rock mountain in the pond is a specific technique for Yi-Jing. And third, literatures authored by Chung Yakyong show that internal meaning of Tasanchodangwon is to pursue an utopia. This is closely related to solving his conflicts felt in reality. In short, Tasanchodangwon is a form reflecting the spiritual world of Chung Yakyong, and through interaction with his life, served as a ground to culture his mind.

• Culinary science and hospitality research
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• v.24 no.1
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• pp.122-129
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• 2018

The purpose of this study is to understand the evolution of food culture by applying the evolutionary mechanism to the process of forming the dog meat culture. To do this, this study first examined mutation, selection, and replication as a evolutionary mechanism by biological genes and explain the evolutionary process of food culture by applying so-called 'mime' which is a virally-transmitted cultural symbol or social idea. A meme acts as a unit for carrying cultural ideas, practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. In addition, this study also intended to use in-depth interviews on how people have diverse cultural perspectives interpret and accept edible culture of dog meat. In Korea, which was a traditional farming society, dog meat which is easier to obtain compare to beef has been chosen as an important source of protein. And this choice has been repeatedly reproduced through generations. However, the current generation's awareness of the edible culture of dog meat has changed. The meme of pet culture has been selected and replicated, and this cultural evolution will eventually lead to the culling of dog meat.

• The Korean Journal of Community Living Science
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• v.27 no.spc
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• pp.635-650
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• 2016

This study analyzed rural experiential educational programs that are currently in operation and examined the programs' reflection of Education for Sustainable Development (ESD) to explore the significance of those programs in terms of the ESD. In particular, this study analyzed cases of rural experiential educational programs from four villages in the capital region, Gyeongsang, Jeolla, and Chungcheong. The analysis results are as follows. Four villages' experiential educational programs share similar activities, such as nature experience, farming, traditional food and culture, games in nature, and craft. Each village has special programs and managements according to their geographical and environmental conditions. In addition, those programs are related to the ESD elements of health food, and cultural diversity (in sociocultural area) and of species diversity and environmental issues (in environmental area). On the other hand, the ESD elements in economic areas are not related to those programs. In addition, most of the villages plan and run experiential educational programs to keep and develop their own villages' sustainability. Rural experiential educational programs need to include various elements of ESD to develop rural communities.