• Journal of Forest and Environmental Science
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• v.13 no.1
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• pp.57-65
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• 1997

The culture of hunting is the culture of mankind and the hunting is also the mainspring of development of human culture. In our country the demand of hunting is increasing with the development of economy in 1980's. But we have no traditional hunting culture, so that the recent problem of hunting was caused and will be caused. So it is necessary that we have to establish the new culture of hunting and when we understand more exactly the concept of hunting, we can found the proper hunting culture.

• Journal of Wetlands Research
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• v.18 no.4
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• pp.350-356
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• 2016

The biggest factor in the success of breeding animals is selection of foods, which is determined by quality and quantity of habitats(Newton, 2003), in the case of This high biomass wetlands as an indicator of ecosystem function about Common Kestrel's choice of hunting area is expected to be an important clue of quality and quantity of habitats. For this study, it is divided into four types(Glasslands, Paddy fields, Dry fields, Rparian land) about Common Kestrel's hunting area in Yugu-eup, Gongju-si, Chungcheongnam-do, Recorded the behavior of Common Kestrel for three years during the breeding season from March to June(2014~2016). Result of investigation, hunting area showed a high hunting behavior in riversides and flight-hunting was frequently investigated from may to June. In addition flight-hunting's main food acquisition is mammal(the vole), while perching behavior's main food acquisition is insect according to the fact flight-hunting were mainly done in riversides, perching behavior were highly investigated than flight-hunting at glasslands and paddy fields and dry field. Hunting spot's coverage rate of plants covering the ground showed differences depending on hunting areas, but height of plants were not significant. Height of the plant according to hunting methods of flight-hunting to catch mammal(vole) was analyzed to prefer lower height than perching behavior Based on these results riversides are considered as a very important environmental factors for Common Kestrel's prey selection in breeding session.

• Journal of Veterinary Clinics
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• v.27 no.6
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• pp.718-722
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• 2010

To investigate patterns and severity of hunting-related emergency traumatic injuries in wild boar hunting dogs. One hundred wild boar hunting dogs with emergency traumatic injuries sustained during wild boar hunting as a result of wild boar attack and accidental shooting of ensnarement in a trap. The retrospective study involved 100 dogs brought to CAMC for treatment of emergency traumatic injury sustained during wild boar hunting in Jeon-buk province from August 2007 to April 2008. Medical information obtained from the medical records included signalment; cause of injury; number, location and severity of injuries; and mortality. The 100 patients displayed 136 injuries (single injury in 71 dogs and multiple injuries in 29 dogs). Causes of the emergency traumatic injuries were wild boar attack (n = 92), accidental shooting (n = 7), and entrapment (n = 1). The thoracic area was the most common site of injury. The most common injury severity score (ISS) was code 2. The mortality rate was 9%, and all deaths involved thoracic injury. Emergency traumatic injuries sustained during wild boar hunting are most commonly thoracic injuries caused by prey attack. The nature of the injuries can differ from those typically encountered by small animal veterinarians.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.132-151
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• 2009

Gut (Shaman ritual) in the west coast area is consisted to sanyang-geori (hunting), tasal-geori, gunwoong-geori those describe from hunting process to preparing animal sacrifices to a deity. The characteristic of gut in the west coast area which are represented for mock hunting and animal sacrifice ritual is practicing at the sibamasturi in Japan. This paper aims to compare a shaman ritual in west coast area in Korea and Japanese Sibamasturi from the comparative folklore point of view. Gut in the west coast area is well known for dividing sacrificial offering: vegetable for sinryeong and meat for singyeong. This division of spiritual deity shows it has different background from agriculture and hunting culture. Hwanghae-do gut has been formed under the various life environments. Therefore, each stage is conducted according to the purpose of the ritual. Sanyang-geori (hunting) represents the scene of hunting in the mountain and by catching live animals and it refers to Gunwoonsin, and will be offered. Animal sacrifice is a positive ritual which get rid of bad luck and pleased deity. Sibamasturi is practiced in mountain area where most of people involve in hunting and agriculture. Therefore, this area has both agricultural ritual and hunting ritual. Sibamasturi is practiced in January (lunar) and it also has meaning of beginning of agriculture and hunting in mountain area. Ground burnt off for cultivation way symbolizesfire ritual and mock hunting as well as animal sacrifice together. These rituals match to farmers of mountain area in the south-east Asia. The gut in the west coast area and Japanese Sibamasturi have common point that mock hunting and animal sacrifice are practiced at both rituals, however, the structure for these two ritual are different. In other word, there animal sacrifice has been formed with different cultural back ground.

• The Korean Publising Journal, Monthly
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• s.234
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• pp.20-21
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• 1998

• The Korean Publising Journal, Monthly
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• s.310
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• pp.22-23
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• 2001

• 발명특허
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• v.32 no.9 s.374
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• pp.52-54
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• 2007

• The Korean Publising Journal, Monthly
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• s.202
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• pp.8-9
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• 1996

• The Korean Publising Journal, Monthly
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• s.321
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• pp.26-26
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• 2002

• SUVANNABHUMI
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• v.3 no.2
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• pp.79-123
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• 2011

문화정체성은 실로 구성적 성격을 지닌 개념으로, 문화정체성의 구성은 상황 (그리고 역사)과 상념 사이에서 발생하는 역동적인 상호작용의 결과에서 비롯된다. "다약인"이라는 개념의 형성 및 구성에 있어서도 서로 다른 다양한 힘이 작용해왔다. 식민 지배기에 탐험가들과 학자들은 서구적 방식으로 "다약인"의 구성을 구체화시켰고, 이것은 해방 이후 인도네시아 국가의 향방에 순차적으로 영향을 끼쳤다. 다약인 정체성의 구성과 그 동인에 관한 논의는 머리사냥, 긴 형태의 가옥들, 종교 등과 같이 다약인을 그려내는 특정한 이미지에 다만 집중하고, 다약을 그려내는 이러한 이미지들이 오늘날 다약인 정체성과 어떠한 연관성을 지니는가에 관한 논의이다. 과거 머리사냥 풍습에 관해서도 다약인에게 있어서 머리사냥의 의미와 관례를 충분히 설명할 수 있는 분석이 현재 전무하다. 다약인 사회의 또 다른 주요 특징은 독특한 주거양식에서 찾을 수 있다. 주거양식은 대부분의 문헌에서 추정해온 것처럼 독특한 것이 아니라 오늘날에 이르기까지 다약인은 껜야인처럼 종종 연립가옥(라민)을 그들의 중심문화로 여긴다. 깔리만딴 동부에 위치한 롱메카에서 문화와 청년축제가 개최되었는데 이 축제의 전체 진행은 자문화의 재건과 밀접하게 연관되어있다. 2006년에 끄라얀에서 개최된 이와 유사한 한 문화축제는 페뭉 에라우 펜제라니(Pemung Erau Pengerani)라고 불린다. 종교 역시 다약인의 인류학적 설명에 있어서 주요 특징으로, 다약인은 보르네오에 거주하는 비(非)무슬림교도들로 정의된다. 과거에는 거의 대부분의 사람들이 정령신앙을 숭배했으나, 다약인들 사이에서 기독교로의 대규모 개종이 일어나면서 다약인은 기독교도와 일반적으로 동일시되었다. 깔리만딴 지역의 무슬림은 다약인이 될 수 없다는 게 일반적인 생각이다. 실로 다약인이 된다는 것은 수많은 힘들의 집합체로부터 그 구성이 이루어진다는 것을 의미한다.