• KOREAN JOURNAL OF CROP SCIENCE
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• v.66 no.4
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• pp.392-402
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• 2021

The present study investigated the effects of tillage practices (deep cultivation [DC] and conventional tillage [CT]) and extended planting dates (mid-June to July) for maize-onion rotation in paddy fields. The silage corn (Zea mays L.) cultivar 'Kwangpyeongok' and the waxy corn cultivar 'Ilmichal' were planted on June 14, July 3, and July 15 in 2019. In both maize, the plant height of June 14 planted was up to 100 cm greater than that of July 15 planted on August 16 and up to 40 cm on August 30. At 30 Days after planting, the leaf area index (LAI) of silage corn planted on July 3 and 15 greater than that of corn planted on June 14 due to high temperature in the early season; however, there were no differences in the LAI of waxy corn according to the planting date. Despite favorable temperature, plants sown on July 3 and 15 experienced high moisture stress during the seedling stage due to consistent rainfall, and waxy corn was highly sensitive to high moisture stress. The total yield of silage corn was 1,232 (845 in TDN), 860 (598 in TDN), and 765 (508 in TDN) DW kg·10a^-1 for plants sown on June 14, July 3, and July 15, respectively. The fresh marketable ear yield of waxy corn was 872, 814, and 525 FW kg·10a^-1 for plants sown on June 14, July 3, and July 15, respectively. After the completion of maize cultivation, onion seedlings (Allium cepa L.) were transplanted on November 12, 2019, and harvested on May 27, 2020. Neither summer tillage nor maize planting date affected onion growth or yield. The marketable onion yield was 8,305 and 7,848 kg·10a^-1 with DC and CT, respectively. In conclusion, DC did not improve maize growth or yield under paddy conditions. Mid-June to early July is a practical window for maize planting for growers in this region.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.359-392
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• 2020

In this paper, we examined the development of Chinese Taoist architecture, its cultural implications, and comprehensively summarized the core principles of the Taoist ecological ideas that are reflected in Taoist architecture. This is a groundwork for exploring an ideological model for sustainable ecological architecture in modern cities. Taoist architecture has a long history that has led to changes, developments, and a gradual maturation. Zhi (治), Lu (廬), and Jing (靖), were the first architectural forms of the early Taoist body. These formed the basis for the future development of Taoist Courts (宮觀). The state-sponsored government-run Taoist Courts established from the time of the North and South Dynasties to the time of Tang Dynasty led to a constant standardization of the rites, and these Courts gradually became more and more formalized. Since the establishment of Quanzhenjiao (全眞敎) in the early 12th century, a movement that emphasized putiy training, architecture for the ascetic practice emerged in remote natural spaces suitable for strict ascetic practices. Meanwhile, in Taoist architecture, the type and structure of buildings were strengthened in order to worship various gods. The various Taoist Courts established through this historical process embody the elements, institutions, and ecological ideas of Taoist culture. Taoist architecture basically pursued the idealism of Paradise in a Deep Cave (洞天福地) and adopted a feng-shui theory of using natural terrain artfully in selecting a place and building a layout. This was reflected through their ecology. Meanwhile, Taoist architecture does not destroy the balance of nature by emphasizing the utilization of local natural resources whenever possible while selecting building materials according to the principles of yinyang and the five movements (陰陽五行). In addition, Taoism aims to select simple places for practising asceticism and ancestral rituals whenever possible because of the need to maintain a simple mind, suppress desire, and return to a state of purity. This attitude is an indication of a kind of simple ecological ideas and value of frugality easily found in Taoism. The ecological ideas of Taoism provide abundant resources for considering solutions to the ecological crisis that arises in the creation of residential environments. Through the ecological ideas of Taoism, we can find a direction to understand the relationship between human beings and nature while creating new, sustainable residential environments.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.187-242
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• 2022

This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.2
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• pp.64-75
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• 2022

The purpose of this study is to illuminate the meaning of the soundscapes of two bells, Daeheung-dong Cathedral and Sungsimdang in Eunghang-dong, which are landmarks and attractions in the historic downtown of Daejeon. The study was conducted through field research and recordings, as well as literature studies of related documents and soundscape theory. Daejeon city was developed along with Daejeon Railway Station during the Japanese colonial period in the early 20th century. As the Chungnam Provincial Office moved to Daejeon, Daeheung-dong and Eunhang-dong in Jung-gu, located near Daejeon Station, developed significantly and formed the city centre. As major administrative agencies moved to Seo-gu in the 1990s, the downtown area of Daejeon was on a path of decline, and the decline accelerated with the development of Sejong city. Meanwhile, Daeheung-dong Cathedral and Sungsimdang, founded by refugees during the Korean War, firmly protected the historic downtown area of Daejeon, where the natives left. Daeheung-dong Cathedral, established during the Japanese colonial period, is a local landmark with a history of 100 years in 2019. Sungsimdang, which was created with the backdrop of the Korean War, is also a historical and cultural asset with a history of 60 years and a local landmark selected as the No. 1 tourist attraction in Daejeon. This research, which started from the sound of the bells of Daeheung-dong Cathedral, heard even in the neighboring residential areas, led to the discovery of the bells of Sungsimdang in Eunhang-dong, located across the street. In this paper, the bells of Daeheung-dong Cathedral and Eunhang-dong Sungsimdang have characteristics of soundmarks according to R. Murray Schafer's soundscape sound category. Furthermore, this paper attempted to analyze the meaning of the two bells according to the relatively recent EU soundscape definition. These two bells are signal sounds at the surface level, but are the sound marks of the historic downtown area of Daejeon at the deep level. Although there are outward differences in size, scale, frequency, and famousness, these two bells share a meaning in terms of locality and good influence with the historicity and spatiality of a special relationship. The implication of this study is that the two places should be preserved as local historical and cultural assets not only as visual landmarks but also as sound marks in the urban regeneration or urban development of Jung-gu, Daejeon.

• Korean Journal of Optics and Photonics
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• v.33 no.4
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• pp.167-176
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• 2022

Adaptive optics (AO) systems compensate for atmospheric disturbance, especially phase distortion, by introducing counter-wavefront deformation calculated from real-time wavefront sensing or prediction. Because AO system implementations are time-consuming and costly, it is highly desirable to estimate the system's performance during the development of the AO system or its parts. Among several techniques, we mostly apply statistical analysis, computational simulation, and optical-bench tests. Statistical analysis estimates performance based on the sum of performance variances due to all design parameters, but ignores any correlation between them. Computational simulation models every part of an adaptive optics system, including atmospheric disturbance and a closed loop between wavefront sensor and deformable mirror, as close as possible to reality, but there are still some differences between simulation models and reality. The optical-bench test implements an almost identical AO system on an optical bench, to confirm the predictions of the previous methods. We are currently developing an AO system for a 1.6-m ground telescope using a deformable mirror that was recently developed in South Korea. This paper reports the results of the statistical analysis and computer simulation for the system's design and confirmation. For the analysis, we apply the Strehl ratio as the performance criterion, and the median seeing conditions at the Bohyun observatory in Korea. The statistical analysis predicts a Strehl ratio of 0.31. The simulation method similarly reports a slightly larger value of 0.32. During the study, the simulation method exhibits run-to-run variation due to the random nature of atmospheric disturbance, which converges when the simulation time is longer than 0.9 seconds, i.e., approximately 240 times the critical time constant of the applied atmospheric disturbance.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.281-304
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• 2022

Heungdeokjeon was the first pavilion built on the site of Sueocheong during the expansion of Gyeongungung. In this study, we tried to clarify the specific construction process of Heungdeokjeon, which was used for various purposes such as the copy location for Portraits of ancestors, temporary enshrinement site, and the funeral building for the rest of the body, which is Binjeon. In addition, we tried to confirm the historical value based on the characteristics derived by the history of the building and the rituals performed. Heungdeokjeon began to be built in the second half of 1899, and is estimated to have been completed between mid-February and mid-March 1900. It was a ritual facility equipped with waiting rooms for the emperor and royal ladies as an annex. The relocation work was planned in April 1901 and began in earnest after June, and it was closely linked to the construction of attached buildings of Seonwonjeon. In addition, comparing the records on the construction and relocation cost of Heungdeokjeon with those related to the reconstruction of Seonwonjeon, it was confirmed that annex buildings of Heungdeokjeon were relocated and used as annex buildings of Seonwonjeon. The characteristics identified in the process of Heungdeokjeon used as a place to copy portraits are as follows. First, it was used as a place to copy portraits twice in a short period of time. Second, it was the place where the first unprecedented works were carried out in relation to the copying of portraits. Third, the pavilion, which was specially built for imperial rituals, was used as a place to copy portraits. Since then, it has been used as a funeral building for the rest of the body, and features different from those of the previous period are identified. It was the building dedicated to rituals for use as Binjeon, and was also a multipurpose building for copying portraits. In other words, Heungdeokjeon, along with Gyeongbokgung Taewonjeon, is the building that shows the changes in the operation of Binjeon in the late Joseon Dynasty. Characteristics are also confirmed in portrait-related rituals performed at Heungdeokjeon. The first is that Jakheonlye was practiced frequently in a short period of time. The second is that the ancestral rites of Sokjeolje and Bunhyang in Sakmangil, which are mainly held in the provincial Jinjeon, were identified. This is a very rare case in Jinjeon of the palace. The last is that Jeonbae, jeonal, and Bongsim were implemented mutiple times. In conclusion, Heungdeokjeon can be said to be a very symbolic building that shows the intention of Gojong, who valued imperial rituals, and the characteristics of the reconstruction process of Gyeongungung.

• Journal of Life Science
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• v.32 no.7
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• pp.578-587
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• 2022

Korea, as the world's 7^th largest emitter of greenhouse gases, has raised the national greenhouse gas reduction target as international regulations have been strengthened. As it is possible to utilize coastal and marine ecosystems as important nature-based solutions (NbS) for implementing climate change mitigation or adaptation plans, the blue carbon ecosystem is now receiving attention. Blue carbon refers to carbon that is deposited and stored for a long period after carbon dioxide (CO₂) is absorbed as biomass by coastal ecosystems or oceanic ecosystems through photosynthesis. Currently, there are only three blue carbon ecosystems officially recognized by the Intergovernmental Panel on Climate Change (IPCC): mangroves, salt marshes, and seagrasses. However, the results of new research on the high CO₂ sequestration and storage capacity of various new blue carbon sinks, such as seaweeds, microalgae, coral reefs, and non-vegetated tidal flats, have been continuously reported to the academic community recently. The possibility of IPCC international accreditation is gradually increasing through scientific verification related to calculations. In this review, the current status and potential value of seaweeds, seagrass fields, and non-vegetated tidal flats, which are sources of blue carbon on the east coast, are discussed. This paper confirms that seaweed resources are the most effective NbS in the East Sea of Korea. In addition, we would like to suggest the direction of research and development (R&D) and utilization so that new blue carbon sinks can obtain international IPCC certification in the near future.

• MISULJARYO - National Museum of Korea Art Journal
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• v.100
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• pp.22-49
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• 2021

Bowonsa Temple (普願寺) is located to the north of Gayasan Mountain in Unsan-myeon, Seosan-si, Chungcheongnam-do Province. The cultural properties it enshrines were produced during the late Unified Silla and early Goryeo periods, and include an Iron Seated Buddha. The Japanese Government-General of Korea Museum planned a survey on historical remains in Chungcheongnam-do Province during the early Japanese colonial era, and a field survey was conducted at the Bowonsa Temple site in 1916 (Taishō 5). During this survey, the sculpture of the Iron Seated Buddha (knee: width 212 cm x thickness 167 cm) was found enshrined in a hut. The sculpture was moved to Gyeongbokgung Palace in the following year. However, it is clear that the colossal Iron Seated Buddha was being housed at the Bowonsa Temple site at the start of the Japanese colonial era. This Iron Seated Buddha is presumed to have been produced in 955 by State Preceptor Beopin Tanmun (法印國師 坦文, 900-975). Tanmun was born into an influential family that produced many high officials. He became a leading figure in the Hwaeom (Flower Garland) school of Buddhism under the patronage of King Taejo. He also led Buddhist events at the Goryeo royal court during the reigns of King Hyejong (惠宗, r. 943-945) and King Jeongjong (定宗, r. 945-949). With the emergence of Gyunyeo (均如, 923-973), who was sponsored by Queen Daemok (大穆王后, dates unknown) of the Hwangbo clan (皇甫氏), Tanmun was transferred to Bowonsa Temple far from Kaesong. However, even while there Tanmun strengthened his ties with his supporters under the patronage of the Chungju Yu clan. He appears to have produced this colossal sculpture of Iron Seated Buddha as a prayer for longevity and a happy life for King Gwangjong (光宗, r. 949-975). The inscription on the Stele of State Preceptor Beopin at Bowonsa Temple Site that reads "[I] created a Buddha triad in gold" also suggests the Iron Seated Buddha was produced at Bowonsa Temple. This Iron Seated Buddha is thought to have been enshrined originally in a hall at Building Site No. 3 within the Bowonsa Temple precinct. Since excavations at the temple site have revealed that the temple's main hall was erected in the Joseon period, the Iron Seated Buddha might have been enshrined in a different hall at the time of its creation. It is likely that the sculpture was placed in a hall at Building Site No. 3 since Goryeo-era roof tiles and porcelain have been frequently excavated there and the remains of a square Buddhist altar have survived at the site. At the time of its creation, the Iron Seated Buddha was likely enshrined in a Goryeo-era hall at Building Site No. 3 but was transferred to the main hall during a rebuilding project undertaken at Bowonsa Temple in the Joseon period.

• Research in Plant Disease
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• v.28 no.3
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• pp.113-121
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• 2022

Rice blast is a major plant disease that occurs worldwide and significantly reduces rice yields. Rice blast disease occurs periodically in Korea, causing significant socio-economic damage due to the unique status of rice as a major staple crop. A disease outbreak prediction system is required for preventing rice blast disease. Epidemiological investigations of disease outbreaks can aid in decision-making for plant disease management. Currently, plant disease prediction and epidemiological investigations are mainly based on quantitatively measurable, structured data such as crop growth and damage, weather, and other environmental factors. On the other hand, text data related to the occurrence of plant diseases are accumulated along with the structured data. However, epidemiological investigations using these unstructured data have not been conducted. The useful information extracted using unstructured data can be used for more effective plant disease management. This study analyzed news articles related to the rice blast disease through text mining to investigate the years and provinces where rice blast disease occurred most in Korea. Moreover, the average temperature, total precipitation, sunshine hours, and supplied rice varieties in the regions were also analyzed. Through these data, it was estimated that the primary causes of the nationwide outbreak in 2020 and the major outbreak in Jeonbuk region in 2021 were meteorological factors. These results obtained through text mining can be combined with deep learning technology to be used as a tool to investigate the epidemiology of rice blast disease in the future.

• Journal of Korean Home Economics Education Association
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• v.32 no.4
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• pp.19-30
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• 2020

Maker education started on the basis of the maker movement in which makers gathered in makerspace share their activities and experiences, and the educational value pursued in maker education is based on the constructivist paradigm. The purpose of this study is to present maker education components to be used in school education, focus on the characteristics and educational values of maker education, and explore ways to use them. To this end, this study explored the theoretical grounds to re-conceptualize maker education, drew statements based on in-depth interview data of teachers conducting maker education classes, and reviewed its validity through experts. Based on these statements, by deriving the components for the use of maker education, the direction of maker education in school education was set, and an example framework that could be used in subject class and creative experiential learning was proposed. Research shows that in maker education, makers cooperate to carry out activities, share ideas with others and try to improve them, and include self-direction such as learning, tinkering, design thinking, sharing and reflection. can see. In addition, maker education emphasizes experiential learning that can solve real problems that students face, rather than confining specific activities to student choices as needed. It emphasizes the learner's course of action rather than the outcome of the activity, tolerates the learner's failure, and emphasizes the role of the teacher as a facilitator to promote re-challenge. In the future, it can be used in various ways in each subject (curriculum expert, teaching/learning expert, elementary and middle school teachers, parents, local educators, etc.) and school activities, and it will contribute to setting future research directions as a basic research for school maker education.