• The Journal of the Petrological Society of Korea
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• v.25 no.3
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• pp.211-230
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• 2016

Detailed mapping along the Keumwang fault reveals a complex history of multiple brittle reactivations following late Jurassic and early Cretaceous ductile shearing. The fault core consists of a 10~50 m thick fault gouge layer bounded by a 30~100 m thick damaged zone. The Pre-cambrian gneiss and Jurassic granite underwent at least six distinct stages of fault movements based on deformation environment, time and mechanism. Each stage characterized by fault kinematics and dynamics at different deformation environment. Stage 1 generated mylonite series along the Keumwang shear zone by sinistral ductile shearing during late Jurassic and early Cretaceous. Stage 2 was a mostly brittle event generating cataclasite series superimposed on the mylonite series of the Keumwang shear zone. The roundness of pophyroclastes and the amount of matrix increase from host rocks to ultracataclasite indicating stronger cataclastic flow toward the fault core. At stage 3, fault gouge layer superimposed on the cataclasite generated during stage 2 and the sedimentary basins (Umsung and Pungam) formed along the fault by sinistral strike-slip movement. Fragments of older cataclasite suspended in the fault gouge suggest extensive reworking of fault rocks at brittle deformation environments. At stage 4, systematic en-echelon folds, joints and faults were formed in the sedimentary basins by sinistral strike-slip reactivation of the Keumwang fault. Most of the shearing is accommodated by slip along foliations and on discrete shear surfaces, while shear deformation tends to be relatively uniformly distributed within the fault damage zone developed in the mudrocks in the sedimentary basins. Fine-grained andesitic rocks intruded during stage 4. Stage 5 dextral strike-slip activity produced shear planes and bands in the andesitic rocks. ESR(Electron Spin Resonance) dates of fault gouge show temporal clustering within active period and migrating along the strike of the Keumwang fault during the stage 6 at the Quaternary period.

• Journal of Mushroom
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• v.19 no.3
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• pp.234-245
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• 2021

To extend the shelf life of king oyster mushrooms for export, we investigated the impacts of mushroom quality grade, fruiting body trimming, and packaging method (tray container sealed packaging vs string-tied OPP bag packaging). Quality is divided into two grades: 1^st grade, which is mushrooms adapted by lowering the cultivation temperature to 9~11℃, and 2^nd grade, mushrooms held at 13~15℃ prior to harvest. Using selected 1^st and 2^nd grade mushrooms, 3 treatments were carried out to assess effects of trimming and packaging method. Test groups included 1) trimming plus string-tied OPP bag packaging (Cut & OPP), 2) no trimming plus string-tied OPP bag packaging (Uncut & OPP), and 3) trimming plus tray container sealing packaging (Cut & Tray). Gas composition inside the packaging, changes in quality factors, and sensory evaluation for fresh quality were performed over 42 days of 0℃ storage. Overall freshness was best maintained in the following order: Cut & Tray > Cut & OPP > Uncut & OPP for both 1^st and 2^nd grade mushrooms. The shelf-life of 1st grade mushrooms was about 30 days for Cut & Tray, 28 days for Cut & OPP, and 21 days for Uncut & OPP. The shelf-life of 2^nd grade mushrooms was about 22 days for Cut & Tray, 17 ays for Cut & OPP, and 14 days for Uncut & OPP. Factors affecting fresh mushroom quality included browning of cap and stalk, and mushroom decay index. Browning of the lower part of the stalk, with related color change as noted in a^* and b^* values were the main factors indicating quality deterioration of king oyster mushrooms.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.48-65
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• 2022

Three Japanese Buddhist scuptures of Daehyusa temple in Gimcheon, Gyeongsangbuk-do province(慶尙北道) are enshrined in the main hall(本堂) of Henjoin temple in Daegu, an annex temple built by the Chisan School(智山派) of Shingi Shingon sect(新義眞言宗) in Daegu around 1910 when the Japanese colonial period began. The following statues are believed to have been made around this time: the Statue of Kobo daishi(弘法大師像), which is the figure of monk Kukai(空海, 774-835), the founder of the Shingon sect(眞言宗) of Japan, and the Statue of Dainichi nyorai(大日如來像) and the Statue of Fudo myo-o(不動明王像), which are notable sculptures representing the thought and belief of the Shingon sect. Most statues identified of Dainichi nyorai, Kobo daishi, and Fudo myo-o from the Japanese colonial period thus far are rock-carved statues or stone statues. The statues of Daehyusa temple are noteworthy in that they are the first discovered Japanese Buddhist sculptures made of wood, known to have been enshrined in Japanese temples. Furthermore, they are valuable sources that can provide clues to the religious atmosphere of the temples of Chisan School of Shingi Shingon sect at the time. Although these statues have formative features that partially reflect modern aesthetics, their iconographic origins date back to the Heian period(平安時代, 794-1185). In other words, the Statue of Dainichi nyorai inherits the religious tradition of the Statue of Dainichi nyorai, which was created by monk Kakuban(覺鑁, 1095-1143), the founder of the Shingi Shingon sect. The Statue of Kobo daishi follows the Shinnyo Shinno(眞如親王) style founded by Monk-Imperial Prince Shinnyo who was a disciple of monk Kukai. The Statue of Fudo myo-o manifests the Genjo(玄祖) style among the statues of Fudo myo-o. Although not much is known about how the statues were enshrined in the Henjoin temple in Daegu during the Japanese colonial period, it is very likely that these statues were created as Shingi Shingon sect's statue of three-wheeled body(三輪身). That is, it is estimated that the Statue of Dainichi nyorai, Statue of Kobo daishi, and Statue of Fudo myo-o have the characteristics of the body of self-nature chakra(自性輪身), the body of great dharma chakra(正法輪身), and the body of order chakra(敎令輪身), respectively. The fact that the statue of three-wheeled body was established in the Shingon sect in Japan by monk Kakuban also lends credence to this possibility. It is thought that people who came to the Henjoin temple in Daegu worshiped the statue of three-wheeled body to understand the teachings of the Dainichi nyorai. Although it is the case of Sildalsa Temple (悉達寺, the successor of Henjoin temple in Daegu) in the first half of the 1950s, the main hall includes features that reinforce the idea that the tradition of Kobo daisi faith(弘法大師信仰) is passed on. To illustrate, the human skeletal remains in the main hall of Sildalsa Temple reflect Koyasan(高野山)'s tradition in laying ashes to rest, which has been popular in conjunction with the Kobo daishi faith in Japan since the 11th century.