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Plant Growth-promoting Bacteria for Remediation of Heavy Metal Contaminated Soil: Characteristics, Application and Prospects (중금속 오염 토양 정화를 위한 식물생장촉진세균: 특성, 활용 및 전망)

Cho, Kyung-Suk
- Microbiology and Biotechnology Letters
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- v.48 no.4
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- pp.399-422
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- 2020
Remediating soils contaminated with heavy metals due to urbanization and industrialization is very important not only for human health but also for ecosystem sustainability. Of the available remediation technologies for heavy metal-contaminated soils, phytoremediation is a relatively low-cost environment-friendly technology which preserves biodiversity and soil fertility. The application of plant growth-promoting bacteria (PGPB) during the phytoremediation of heavy metal-contaminated soils can enhance plant growth against heavy metal toxicity and increase heavy metal removal efficiency. In this study, the sources of heavy metals that have adverse effects on microorganisms, plants, and humans, and the plant growth-promoting traits of PGPB are addressed and the research trends of PGPB-assisted phytoremediation over the last 10 years are summarized. In addition, the effects of environmental factors and PGPB inoculation methods on the performance of PGPB-assisted phytoremediation are discussed. For the innovation of PGPB-assisted phytoremediation, it is necessary to understand the behavior of PGPB and the interactions among plant, PGPB, and indigenous microorganisms in the field.
https://doi.org/10.48022/mbl.2008.08015 인용 PDF KSCI

The Comparison between "the Book of Etiquette and Ceremonial" and the Hundred Schools of the Contents about Funeral Rites (『의례』와 선진 제자서의 상례 비교)

Yun, Muhak
- The Journal of Korean Philosophical History
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- no.59
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- pp.215-240
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- 2018
In this paper, the contents about funeral rites in "the Book of Etiquette and Ceremonial"(儀禮) were compared to those in the books of Hundred Schools of Thought. The most direct and systematic document related to funeral rites is "the Book of Etiquette and Ceremonial". Some of its contents had been reflected in the books of Hundred Schools of Thought, such as "Zuo Zhuan", "Mozi" and "Xunzi", while others didn't agree with one another. It happened because some contents had been already reflected in the books of Hundred Schools of Thought in the process of establishing scriptures about manners including the ancient "Book of Etiquette and Ceremonial", and because, on the contrary, the contents of the books of Hundred Schools of Thought had become included in the scriptures about manners by following Confucianism. First, the basic contents of Chapter 'Mourning Clothes' in "the Book of Etiquette and Ceremonial" were generally reflected in the books of Hundred Schools of Thought, and there are many contents in common. Most prominently, three-year-mourning for parents and a king had been enhanced in Confucianism commonly. Although Mohism opposed Confucian luxurious and long funerals (厚葬久喪), the mourning clothing system in "the Book of Etiquette and Ceremonial" can be said to have been people's universal understanding until the Spring and Autumn period at least. In addition, it has been verified that there were differences in the mourning clothes depending on the one who wore them was an adult or not both in "the Book of Etiquette and Ceremonial" and the books of Hundred Schools of Thought. On the other hand, many arguments in the contents about funeral rites reflected in the books of Hundred Schools of Thought were different from the rules in "the Book of Etiquette and Ceremonial". In particular, the mourning clothes for parents reflected in the books of Hundred Schools of Thought showed that there were differences depending on social positions, which was dissimilar to the regulations in "the Book of Etiquette and Ceremonial". Also, different from the mourning clothes system for parents and a king, the system for a wife and a concubine was dissimilar to the rules in "the Book of Etiquette and Ceremonial" in many ways. Since the regulations of Chapter of 'Mourning Clothes' in the present version of "the Book of Etiquette and Ceremonial" suggest different mourning clothes and periods depending on who wears the mourning clothes and what social position the deceased had, it seems difficult to implement them strictly historically as well as at those times. Especially, while the funeral rituals for a child was relatively clear based on the parent-child relationship of "affection" and those for a king and parents were plainly regulated and emphasized, the rules of those for a vassal and a wife were absent or ambiguous in many cases. Therefore, the term of "the Theee Bonds"(三綱) appeared first in Dong Zhongshu(董仲舒)'s "Luxuriant Dew of the Spring and Autumn Annals"(春秋繁露) that reflected the ideology of political ethics of Han Dynasty(漢代), but regarding its contents, it can be said to have been already reflected in "the Book of Etiquette and Ceremonial".

Development Process of Sibok and Sangbok for Officer in Joseon Dynasty (조선시대 백관의 시복과 상복 제도 변천)

Lee Eun-Joo
- Journal of the Korean Society of Costume
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- v.55 no.6 s.96
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- pp.38-50
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- 2005
A chronological classification of Sangbok(상복) and Sibok(시복) for officers in Joseon Dynasty is proposed in this paper. The classification results in four distinct periods according to the usage of Sangbok and Sibok as well as their colers and naming: 1) the mixed usage period, 2) the usage-differentiation period, 3) the name-differentiation period, and 4) name-reversal period. During the mixed usage period which lasted until the early 15th century, Sangbok and Sibok were used with no distinction. In the usage-differentiation period, the King Sejong first made a regulation on the use of colors of Dal-lyung according to the occasion and black colored uniforms were used only for daily cabinet meetings. In the 16th century, the names of Sangbok and Sibok began to be used distinctively: Sangbok for formal clothing in black color and Sibok for ordinary clothing in pink color This period is defined as the name-differentiation period in this paper. In the name-reversal period f·hick begun around the 17th century, the usages as well as the colors of Sangbok and Sibok are totally reversed because of some confusions of the understanding on the previous government publications. However, the distinction of formal clothing and ordinary clothing remained.
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