• Sijohaknonchong
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• v.30
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• pp.21-52
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• 2009

This study observed what roles and identity the Taoist Hermits have when they appear in Korean Verse, SiJo, which was preoccupied by the illustrious-officials in Choseon Dynasty. This study has found that languages of Taoist Hermit frequently appear in SiJo, through the historical study documents focusing on only the mountain wizards in terma of the genre, SiJo. Of those terms used by Taoist Hermit, most prominent was 'JeokSongJa', which was expressed as that sought by the illustrious-officials-they were using the sentence, 'I will follow JeokSongJa' to the extent that it is an idiom. This suggests that the illustrious officials in ChoSeon Dynasty meant if one was going to be entitled to become a Taoist Hermit, he should seek 'JeokSongJa' first. We can see those illustrious officials were using the words with a ideological tone, affected by then 'JangRyang' or 'BeomRyo' who were devoting themselves to finding 'JeokSongJa' with a belief that they could become a Taoist Hermit and live forever, which had been handed down as a legend or a myth. Meanwhile, Li Po is a profile who can not considered, separately in the history of Korean Literature. Li Po recited poems, as a great poet and a hard drinker, who were incited in SiJo of those illustrious officials as a intimate person. In contrast, among those who were accepted as a negative profile, were a Chinese Emperor JinSi and HanMuje. These two emperors, who were looking for a herb of eternal youth and Mt. BongRae, figures who had lost their positions in the real political circle. In addition, they couldn't make their dreams to get perennial youth and long life come true, which stimulated the illustrious officials of that time to recite those poems indicating there is no ideal Utopia so it's better be satisfied with the reality living up to the realistic idea of Confucianism. In this sense, those two emperors are negative. There are also women Taoist Hermits present in SiJo, including MaGo nymphs, SeoWangMo, MuSanShinNyo, and Hang-A. MaGo nymphs were grandmothers who superintend the longevity, often incited as a beautiful woman; SeoWangMo was a Toast Hermit who had an elixir of life; MuSanShinNyo is a beautiful woman who was representing the attachment of cloud friendship; and Hang-A is expressed as a goddess who betrayed her husband and as a result staying lonely in the moon palace. These women goddesses were characterized by their beautiful appearances, generous and delicate personalities. widely incited in romantic poems.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.2
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• pp.58-68
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• 2017

The conclusion of this research after analyzing and interpreting the landscape structure and meaning of Yeongsajeongpalkyung (永思亭八景) that appears in Yeongsajeongpalyeongsi(永思亭八詠詩) of Cheonggye(靑溪) Yang, Dae-bak(梁大樸, 1544~1592) and through document studies, poetry and painting analysis and interpretation, and site investigation, is as follows. Yeongsajeong and its nearby lands are the area of "Yeongsa", where the builder, Ahn, Jeon(安?, 1518~1571) worshipped towards the grave of ancestors, and Yeongsajeongpalkyung oversees a family burial ground in Namwon, centering around Yeongsajeong such as Yocheon, Geumseokgyo and Cheonggyedong, and Sunjagang River and Mountain Jiri, which are the foot hold and key points of advantageous scenic views in Namwon. Yeongsajeongpalkyung, unlike general Jeongjapalkyung, shows a panoramic bird's-eye structure overseeing the landscape and scenery of the Yocheon area and Sunjagang River, in addition to Yeongsajeong, while show in a transition of location, a multi-view structure and time. The trace of visual unity with Sosangpalkyung of China can be seen in many places in Yeongsajeongpalkyung, which seems to be a transitional feature of composing poems regarding Palgyeong during the mid-Joseon dynasty, which pursues harmony with the local landscape of the Namwon area. The 'Changsongchwijuk(蒼松翠竹)' appearing in each of the first and second scenic views of Palgyeong and Yeongsajeongpalyeong can be understood as an incarnation of Yang, Dae-bak, the author of Palyeongsi or Ahn, Jeon, the builder of Yeongsajeong. On the other hand, as a result of interpreting the yin-yang features of poetic diction and picture elements appearing in the subtitle of Yeongsajeongpalyeong, Palyeongsi seems mostly full of yin-like elements and Palgyeongdo. Moreover, as a result of comparing and analyzing the acts expressed in and acts described in Yeongsajeongpalyeong, based on the fact that the reis almost no common ground between the two media except for Soongangmowoo, the third scenic view, the formal similarity between the two media can be acknowledged, however, it is difficult to discover any substantive 'integrity of poetry and painting'.

• Journal of the Korean earth science society
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• v.38 no.1
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• pp.24-34
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• 2017

The westerly waves generation is described in the advanced earth science textbook used at high school as follows: as westerly wind approaches and blows over large mountains, the air flow shows wave motions in downwind side, which can be explained by the conservation of potential vorticity. However, there has been no case study showing the phenomena of the mesoscale westerly waves with observational data in the area of small mountains in Korea. And thus the wind speed and time persistency of westerly winds along with the width and length of mountains have never been studied to explain the generation of the westerly waves. As a first step, we assured the westerly waves generated in the downwind side of Sobaek mountains based on surface station wind data nearby. Furthermore, the critical or minimum wind velocity of the westerly wind over Sobaek mountains to generate the downwind wave were derived and calcuated tobe about $0.6m\;s^{-1}$ for Sobaek mountains, which means that the westerly waves could be generated in most cases of westerly blowing over the mountains. Using surface station data and 4-dimensional assimilation data of RDAPS (Regional Data Assimilation and Prediction System) provided by Korea Meteorological Agency, we also analyzed cases of westerly waves occurrence and life cycle in the downwind side of Sobaek mountains for a year of 2014. The westerly waves occurred in meso-${\beta}$ or -${\gamma}$ scales. The westerly waves generated by the mountains disappeared gradually with wind speed decreasing. The occurrence frequency of the vorticity with meso-${\beta}$ scale got to be higher when the stronger westerly wind blew. When we extended the spatial range of the analysis, phenomena of westerly waves were also observed in the downwind side of Yensan mountains in Northeastern China. Our current work will be a study material to help students understand the atmospheric phenomena perturbed by mountains.

• Economic and Environmental Geology
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• v.38 no.4 s.173
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• pp.463-479
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• 2005

The Sr and Pb isotopic ratios and chemical composition were measured for atmospheric bulk deposition samples collected in the Jeonju, Gunsan and Namweon areas over a period of one year. Acidity of deposition ranged pH $4\~7$ with little higher in dry season, and around pH 5.0 in rainy season. The EC and TDS of rainy season was low showing dilution effect, and increased during dry season. Sulfate $(SO_4)\;and\;NO_3$ are atmospheric aerosols largely of anthropogenic origin in winter. Sodium was concentrated in winter deposition, Ca was concentrated in spring to summer deposition. Namweon has lower EC and TDS than those of other, and Jeonju has higher. Namweon was concentrated in $HCO_3$ and Cunsan was concentrated in Cl. Aluminium, Cu, and Zn show good correlation index with TDS, indicating of their origin atmospheric. $^{87}Sr/^{86}Sr$ ratios of bulk deposition ranged from 0.7109 to 0.7128. The isotopic variations are correlated with mixing of isotopic compositions of local soils, road deposit and biogenic aerosol. In order to constrain further the origin of aerosols in rainwater, it will be necessary to collect additional Sr isotopic data for aerosols. Lead isotope ratios for all areas were similar and belonged to Pb isotope ratios of Seoul's aerosols, but little different with Beijing's aerosols. It showing that Pb in the Korea mainly derived from the gasoline combustion, not exclusively from the Beijing.

• Journal of Food Hygiene and Safety
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• v.34 no.1
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• pp.94-99
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• 2019

The objective of this study is to establish the shelf life of non-pasteurized whole egg, egg yolk and egg white liquid. Each sample was stored for two weeks at $5^{\circ}C$, $10^{\circ}C$, $15^{\circ}C$, and $25^{\circ}C$, and then sensory, microbial, and physicochemical tests were performed periodically. The estimation of shelf life was based on the microbial standards of total viable counts and coliforms. The chemical properties highly correlated with the sensory evaluation were also used. Our results showed that the shelf life was the most influenced by microbial properties. Exceptionally, however, whole egg and white liquid stored at $5^{\circ}C$ and $10^{\circ}C$ with limited bacterial growth were affected by chemical property. The shelf life of the three non-pasteurized liquids was calculated to be less than one day at over $15^{\circ}C$. At $5^{\circ}C$ and $10^{\circ}C$, the shelf life was calculated to be 5 d and 1 d for egg yolk liquid, 5 d and 5 d for egg white, and 7 d and 5 d for whole egg, respectively. Therefore, it is advisable to establish reasonable shelf life in the more specific manner based on consideration of these findings.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.198-221
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• 2009

Royal tombs of Joseon dynasty are the crystallization of history, ideology, culture, art, architecture, and ritual ceremony of Joseon dynasty, all mingled in one. So, they are very significant symbols showing 500 years of dynastic history as a whole. Among various factors comprising a royal tomb, stone figures surrounding grave mound are special factors as a symbol protecting it. Further among them, twelve zodiac images arrayed nearest to the grave mound represent the core of the function. Images of twelve zodiac signs originated from the tombs of the Unified Silla Kingdom are certain to hold important role and position in the construction of royal tombs, judging from huge scale and excellent sculptural art of them. However, both their scale and form had been gradually simplified in Goryeo and Joseon dynasty, thus the importance of them has been underestimated compared to other stone figures Images of twelve zodiac signs were very important factors which decorated royal tombs both as a protective role and as a concept of direction. Their historicity and symbolism cannot be neglected in that they had been transmitted to the royal tombs of Joseon dynasty. In this paper, images of twelve zodiac signs expressed in the royal tombs of Joseon dynasty are classified into 3 forms, and reviewed the origin and development of them for each period. They could be classified into 3 forms ; civil vassals with human body and head, civil vassals with human body and head wearing hat decorated with zodiac animals, Chinese characters of either zodiac signs or either a combination of 10 calendar signs and 8 trigrams. The above 3 forms originated from China and became a favorite motif to decorate the royal tombs from early Joseon period until late Joseon by replacing each other and thus changing along the course of the dynasty. In the meantime, we can see a unique character in the images of twelve zodiac signs of royal tombs of Joseon dynasty. In some cases, 24 directions are expressed in which 10 calender signs and 8 trigrams are composed altogether. Images of twelve zodiac signs in the royal bombs of Joseon dynasty are very significant as evidences by which we can confirm uniqueness and tradition of Korean tomb system transmitted from Unified Silla period.

• Journal of Life Science
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• v.29 no.11
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• pp.1227-1234
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• 2019

Prunus mume, also known as maesil, is a popular fruit consumed in East Asia (Korea, Japan, and China). It contains high amounts of organic acids, minerals, and polyphenols and has been used as a medication for fever, vomiting, and detoxification. In this study, the anti-proliferative and apoptotic effects of solvent fractions from maesil were evaluated using sulforhodamine B (SRB) assays, morphological evaluations, Hoechst 33258 staining, and western blotting. Addition of the maesil methanol fraction (MMF) and the maesil butanol fraction (MBF) significantly and dose-dependently decreased the cell viability of HT-29 human colon cancer cells. Colony-forming assays confirmed that the MMF and MBF treatments decreased colony numbers when compared with untreated control cells. Treatment of HT-29 cells with MMF and MBF caused a distortion of the cell morphology to a shrunken cell mass. Treatment with MMF and MBF also dose-dependently increased nuclear condensation and the formation of apoptotic bodies in HT-29 cells. Treatment with MMF and MBF significantly and dosedependently increased the expression of Bax (a pro-apoptotic protein), caspase-3, and poly ADP-ribose polymerase (PARP) and decreased the expression of Bcl-2 (an anti-apoptotic protein). MMF significantly and dose-dependently inhibited cell proliferation induced by bisphenol A, an environmental hormone. Therefore, MMF may have potential use as a functional food and as a possible therapeutic agent for the prevention of colon cancer.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.216-233
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• 2020

This study set out to review tomb culture in the Gyeongju region during the Bronze Age, and also examine the patterns of dolmens during their end phase. For these purposes, the study analyzed 18 tomb relics from the Bronze Age and nine from the early Iron Age. Gyeongju belongs to the Geomdan-ri cultural zone. Approximately 120 tombs from the Bronze Age have been excavated in the Gyeongju region. There are fewer tombs than dwellings in the region, which is a general characteristic of the Geomdan-ri cultural zone. Although the number of tombs is small, the detailed structure of the dead body is varied. During the Bronze Age, tombs in the Gyeongju region were characterized by more prolific construction of pit tombs, dolmens with boundaries, and stacked stone altars than were the cases in other areas. There is a great possibility that the pit tombs in the Gyeongju region were influenced by their counterparts in the northeastern parts of North Korea, given the spindle whorl artifacts buried at the Dongsan-ri sites. Dolmens with boundaries and stacked stone altars are usually distributed in the Songguk-ri cultural zone, and it is peculiar that instances of these are found in large numbers in the Gyeongju region as part of the Geomdanri cultural zone. Even in the early Iron Age, the building of dolmens with boundaries and stacked stone altars continued in the Gyeongju region under the influence of the Bronze Age. A new group of people moved into the area, and they crafted ring-rimmed pottery and built wooden coffin tombs. In the early Iron Age, new rituals performed in high places also appeared, and were likely to provide venues for memorial services for heavenly gods in town-center areas. The Hwacheon-ri Mt. 251-1 relic and the Jukdong-ri relic are ruins that exhibit the aspect of rituals performed in high places well. In these rituals performed in high places, a stacked stone altar was built with the same form as the dolmens with boundaries, and a similar rock to the cover stone of a dolmen was used. People continued to build and use dolmens with boundaries and stacked stone altars while sustaining the Bronze Age traditions, even into the early Iron Age, because the authority of dolmens was maintained. Some dolmens with boundaries and stacked stone altars, known as being Bronze Age in origin, would have continued to be used in ritual practices until the early Iron Age. Entering the latter half of the second century B.C., wooden coffin tombs began to propagate. This was the time when the southern provinces, including the Gyeongju region, were included in the East Asian network, with the spread of ironware culture and the arrival of artifacts from central China. Around this time, dolmen culture faded into history with a new era beginning in its place.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

• Korean Journal of Environment and Ecology
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• v.35 no.1
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• pp.48-67
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• 2021

Plant species exhibit current characteristics as a result of interactions with environmental conditions. The plants of Viola sp. have selected chasmogamous flowers with vigorous vegetative propagation or development of cleistogamous flowers as an adaptation strategy. Viola websteri is distributed on the Korean peninsula and the eastern part of Jilin Province, China. The center and edge of the distribution are expected to exhibit different population-dynamics. It is necessary to investigate the cause of its current limited distribution even though V. websteri has a mixed-mating strategy. Firstly, We examined the vegetation environment of habitats and evaluated its characteristics. Growth characteristics were examined through plant phenology. We then evaluated the population structure, characteristics of chasmogamous flowers, and productivity of cleistogamous flowers. Moreover, we compared population sizes between 2014 and 2018. Most habitats were located in deciduous broadleaf mixed forests adjacent to valleys. V. websteri produced chasmogamous flowers with self-incompatibility in April-May and cleistogamous flowers in June-September. The cleistogamous flower production is a strategy ensuring seed production under uncertain environmental fluctuations; these were approximately twice as numerous as chasmogamous flowers. The population structure was distinguished into stable and very unstable regions. There were sites where the population experienced a sharp decline in the 2018 compared to that of 2014. This large decline was found in the edge populations. The habitats had different microsites depending on the natural disturbances of drought and the matrix constituting the habitat, thus supporting various plants. Ensuring the production of seeds through cleistogamous flowers, it was determined that rapid seedling re-establishment and population replenishment were possible when the natural disturbance factor was removed. Environmental factors did not equally affect all populations or individuals. Therefore, it was expected that it would be able to persisted in a long time, despite the rapid decrease in the number of individuals in the population regionally. Local extinction and re-establishment are likely to repeat according to environmental change. We propose the additional population investigation based on this works are required. We also suggest a need to assess the long-term population dynamics and the genetic characteristics of chasmogamous flowers and cleistogamous flowers to establish and implement effective conservation strategies.