• The Journal of the Korea Contents Association
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• v.21 no.1
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• pp.185-195
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• 2021

This study is to criticize whether festivals as cultural activities form cultural values by questioning about the animal cruelty in Korean festivals. Changes in the social awareness of animals and the viewpoint that shifted from human-centered thinking to values of the environment and life served as an opportunity to look back on animals. This study looked at festivals using animals in Korea and especially analyzed the four major animal festivals that have been criticized. A qualitative study method interpreting opinions, evaluations, alternatives, and arguments of cultural tourism and animal rights experts was implemented by conducting interviews with experts of cultural tourism and animal rights, who have conflicting views about animal festivals. The primary topic of discussion is a sharp criticism that 'sales of products based on innocence' is a commercialized cultural value. The expression that 'wrongful traditions do not need to be protected' is an escape from the customary memory of traditions that do not create cultural values. The act of stopping the long malpractice of traditional animal violence is the very act of creating 'cultural values.'

• Journal of the korean veterinary medical association
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• v.52 no.11
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• pp.684-685
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• 2016

• Proceedings of the Korean Aquaculture Society Conference
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• 2001.12a
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• pp.259-260
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• 2001

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.103-112
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• 2012

This study aims at assessment of local festivals focused on analysis of operation program for local festivals held in Jeonbuk province. The subjects were 65 local festivals held in Jeonbuk in 2010 excluding festivals held in province, county, and town level, and those held with single purpose. Type of festivals were classified to type for residents' unity, tourism, industry, and special purpose type. The portion was industry type 36.9%, type for residents' unity 23.1% in the order. By theme, animal, plant, nature phenomenon, history, culture and tradition, special product, regional industry were classified - the portion was special product 36.9%, culture and tradition 24.6%, history 13.8%. Assessment of operation program was conducted with assessment indexes such as compliance with theme, uniqueness, diversity, effect of experience, size, educational effect, and entertainment. As a result, it appeared that because local festivals of Jeonbuk had high uniqueness, duplication of program between local festivals was very low and educational effect was comparatively high. On the other hand, because entertainment and effect of experience was very low, considerations of entertainment and effect of experience are necessary in planning of program.

• Journal of the korean veterinary medical association
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• v.37 no.11
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• pp.1027-1031
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• 2001

반려동물(Pets)들은 캔디(Candies), 케이크(Cakes), 쿠키(Cookies), 땅콩이 박힌 초코렛과자(Brownies), 빵재료(예 : 초코렛 칩스, 분말 코코아)와 카카오 원두 덮개(Cacao beans mulches)들을 포함, 광범위하고 다양한 초코렛과 코코아 제품들에 노출되어 질 수가 있다. 놀랄것도 없이, 반려동물들에서의 대부분의 사고발생적인 초코렛에의 노출들은 공휴일들 즉, 특히 발렌타이데이(Valentine's day), 부활절(Easter), 만성제전야제(핼로윈축제, Halloween) 및 성탄절에 발생한다. 카카오콩깍지 덮개(cocoa bean hull mulches)들은 많은 개들에게 매력적이고 그것들을 파헤쳐질때 섭취되어질 수가 있다. 이러한 개들의 무차별성 습관때문에 고양이보다 훨씬 더 영향을 끼치고 있는게 일반적이다. 초코렛속에 독성화합물들은 메칠크산틴(Methylxanthines)과 특히 디오브로민(Theobromine)과 카페인(Caffeine)이다.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.

• Journal of the Korean Society of Marine Environment & Safety
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• v.16 no.2
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• pp.175-183
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• 2010

To understand the variation of macro benthos community according to the installation of structure and topographic placement in the shellfish farm on tidal flat, the practical example of the tidal shellfish growing area at Namsung-ri Goheung was observed. The results of the research for the field observation were summarized as follows. (1) The ground gradient of the shellfish farm was very flat below about $1^{\circ}$. The shellfish farm ground took the shape of $\sqcup$ from the shoreline to the place of 150 m seawards, and the shape of $\sqcap$ from there to the low tide line. During ebb tide, the $\sqcup$ shape ground stored the sea water, and the $\sqcap$ shape ground was supposed to act as the effect factor to leak slowly or to prevent the outflow. (2) The oyster shell bag or the type of riprap wall as the boundary in the shellfish farm was classified into five types. The air exposure time and flooding time were 181 and 434 minutes, respectively. (3) In the numerical experiment, the deep-sea water wave coming in the study area had 0.5 m of maximum wave height to show the very stable conditions and the wave direction pattern of S-direction was dominant at Naro great ridge, and SE, SSW and S-direction were distributed strongly around the shellfish farm. (4) By the grain size analysis, the sediment around tidal flat consisted of gravel 0.00~5.81(average 1.70)%, sand 14.15~18.39(average 13.23)%, silt 27.59~47.15(average 30.84)% and clay 35.79~55.73(average 36.19)%, and the sediment type was divided into (g)M(lightly gravelly mud), sM(sandy mud) and gM(gravelly mud) by Folk's diagram. (5) The macro benthos community survey conducted in this site in January, 2010 showed that 1 species of Mollusca, 8 species of Polychaeta and 2 species of Crustacea appeared, and 11 species occupying over 1% of total abundance were dominant.