• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.

• Korean Journal of Culture and Social Issue
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• v.11 no.spc
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• pp.163-174
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• 2005

The purpose of this paper is to review eight researchers on the trust and mistrust of Korean society, and to suggest the tasks of psychological researches in terms of cultural psychological perspective. In traditional Korean culture, feeling of trust is emerged from the family relationship formed by the blood ties based on father-son relation. In this respect, the meaning of trust might be different from that of western culture, which is emerged from the market relationship formed by the contract based on husband-wife relation. Now, the Korean family seems to be disorganized rapidly, so in this sense, it is suggested that recent Korean society might be the trust-absent society rather than the mistrust society. Also, it is suggested that further psychological researches must be performed in the serious consideration of the indigeneous characteristics of Korean culture.

• Journal of the Korean Geographical Society
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• v.30 no.4
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• pp.411-428
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• 1995

Intercountry adoption, one type of forced migration, has increased significantly in recent decades. The adoption of Korea-born children by Americans has been the strongest intercountry adoption linkage in the world. The intercountry adoption stream was strongly influenced by intercountry adoption policies, and socio-cultural settings in both South Korea and the United States. Socio-cultural factors in South Korea made local adoption undesirable and helped for abandoned children to be adopted by Americans, while socio-cultural factors in the United States had reduced the number of locally available infants for adoption, and increased the demand for infants from abroad. Distribution of Korea-born adoptees shows concentration in the Pacific Northwest, Upper Midwest and Northeast areas which have not attracted Korean immigrants so generally. The trend of concentration shows some increased importances in the outlying states in the northern United States. The location and activity of agencies shaped the spatial distribution of Korea-born adoptees in the United States.

• The korean journal of orthodontics
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• v.34 no.6 s.107
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• pp.537-543
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• 2004

Microsatellit markers are considered to be very promising genetic markers for genetic linkage analysis. The majority of the markers are as informative as in Caucasians but there are significant ethnic differences in the genetic variations. In order to investigate the genetic variations in the Korean and Japanese populations and their ethnic differences, 51 microsatellite marker loci spanning the whole human chromosome 1 were arranged from a commercially available set (ABI PRISM Linkage Mapping Set-HD5, Applied Biosystems, Foster City, CA, USA), and then determined the allelic frequencies and heterozygosities for these marker loci in the 90 unrelated Korean subjects and 90 unrelated Japanese subjects. Of all 51 markers tested, significant differences were observed when microsatellite allele frequency pattern of Korean was compared with those of Caucasian, while this pattern was highly similar between Korean and Japanese populations. Our data indicate that an extensive verification of public microsatellite markers in a particular population study should be undertaken prior to their linkage studies. Moreover, this information should facilitate genetic linkage studies of various hereditary diseases, especially in the Koreans and Japanese.

• Korean Journal of Agricultural Science
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• v.32 no.1
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• pp.53-61
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• 2005

Many bovine genetic diseases are currently unidentified in Korea because of the relatively low monitoring systems in the livestock farms. The molecular detection system using PCR-RFLP of two genetic diseases, namely Band 3 (Erythrocyte Membrane Protein Band III) and CHS (Chediak-Higashi Syndrome), have been identified in Japan and used for screening large number of cattle whether each individual has the genetic disease or not. Using the 22 unrelated Korean cattle (Hanwoo) individuals, molecular detection system based on PCR-RFLP have been investigated, which can be distinguishable carriers for the genetic diseases. Even though we could not found the causative mutations for two genetic diseases, the PCR-RFLP techniques used in this study are very valuable for the screening the genetics diseases in Korean cattle, especially for the proven or candidate bulls.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.194-207
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• 2022

Amid growing social interest in child abuse, and announced the seriousness of child abuse crimes and aroused public interest in related issues. Based on true stories and characters, both films created unique narratives about child abuse cases, but drew on the traditional representation and discursive construction of child abuse news articles. By setting the stepmother as the perpetrator and the father as the neglecter, the gender role of women as primary caregiver was reconfirmed and the stereotypical image of the 'evil stepmother' in popular narratives was exploited. The cinematic reenactment of the evil stepmother not only highlighted the normative family discourse, but also reinforced the maternal myth by emphasizing the binary opposition between the evil stepmother and the lost birth mother.

• Journal of Animal Science and Technology
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• v.53 no.1
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• pp.29-34
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• 2011

Using the materials collected from nine farms in a three-way cross system to produce commercial pigs produced from F1 sows (Landrace $\times$ Large White) $\times$ Duroc, the power of individual discrimination and parentage of the 13 microsatellite (MS) marker set that has been suggested for individual/brand identification (traceability) was empirically tested. Initially, genotypes of the parental population ($F_1$ sows and Duroc), and commercial pigs were determined and the genotype frequency and polymorphic index were estimated using the Cervus 2.0 program. The probability of identity among genotypes of random individuals, that random half sibs and that of full sib individuals, based on the genotypes from 91 $F_1$ sows and Duroc were expected to be $4.94{\times}10^{-34}$, $8.16{\times}10^{-23}$ and $2.01{\times}10^{-08}$, respectively, using the API-CALC version 1.0 program. When commercial pigs were included, the estimates increased to $3.74{\times}10^{-35}$, $5.48{\times}10^{-25}$ and $2.96{\times}10^{-11}$, respectively. For the empirical verification of the estimated powers of individual discrimination and parentage, the parentage test was performed for 452 commercial pigs using PAPA version 2.0, and individuals with the same genotype were investigated using the Cervus version 2.0 program. Parents for all commercial pigs were successfully estimated and no identical individual was identified in the pedigree. Although the individual discriminating power was not fully verified because of the lack of individuals corresponding with the theoretical power, the 100% efficiency of parentage test was clearly confirmed. Therefore, we believe that the 13 MS marker set in conjunction with management record/information for the pig production kept in a farm/brand should be useful in the pork traceability in a brand unit.

• Journal of the Economic Geographical Society of Korea
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• v.18 no.3
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• pp.296-318
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• 2015

The Bru-Van Kieu, one of ethnic minorities in Vietnam, have lived in the mountainous area along the border with Laos for centuries. Approximately by the end of the Second Indochina War, the Bru-Van Kieu were still a kinship-based and non-stratified societal group relying mainly on subsistence economy. Their traditional physical geography, nonetheless, has been transformed vigorously during the last few decades as a result of state-formation processes and changes in macro-economic policies. The paper aims to examine how ethnic minority adapt their livelihood to challenges instigated by macro political and economic processes. By examining livelihood adaptation of the Bru-Van Kieu, the study also identifies strategies that ethnic minorities use to negotiate with more powerful political and economic forces. The authors argue that the Bru-Van Kieu have deployed a strategy combining everyday resistance to maintain their limited social and cultural agencies and utilizing of these agencies in economic adaptation with other cross-ethnic non-state actors, enabling them to tap into new type of resources and opportunities.

• Journal of the Economic Geographical Society of Korea
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• v.21 no.2
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• pp.119-138
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• 2018

The Hmong people are one of the largest ethnic groups in Vietnam. They traditionally practice shifting cultivation for their daily subsistence. This group has a traditional governance system as well as strong clan and kinship relationships that occupy an important role in maintaining Hmong culture and livelihoods. The state's approval of the legitimate and statutory law for the Nature Reserve largely excluded local rights of access to and the use of natural resources. This study focusses on Hmong responses to the state interventions of the establishment of the Nature Reserve as well as forest land allocation. Based on Scott's contribution of Moral Economy (1976), the authors argue that local responses function as a 'risk-averter' against state intervention. Meanwhile, the intra and inter-ethnic relationships based on the 'subsistence ethic' help locals successfully mitigate state intervention. These findings help the state rethink their interventions, which have been constructed with very little respect for local differences or the desires of ethnic peoples. Furthermore, the main findings, which reveal that not only the intra-ethnic relationship but also the inter-ethnic relationship among ethnic minorities can play an important role in maintaining the Moral Economy, are expected to deepen the previous understanding on the Moral Economy, which has previously constrained its scope to the intra-ethnic relationship.

• The Journal of the Convergence on Culture Technology
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• v.7 no.3
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• pp.445-451
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• 2021

Korean film director Lee Joon-ik's two most recently released works, (2018) and (2021), introduce some changes to the world of male bonds, where bromance colors prevailed. It is a father-son or pseudo father-son relationship that has not been dealt with in the exploration of vary kind of intimacy and relationships between men in the 'Lee Joon-ik's films'. If depicts a blood-related father-son relationship, highlights the teacher-disciple relationship, or pseudo father-son relationship. In that respect, the films continue, change, and expand the relationship setting, the sense of problems in the previous film, and inevitably raise the issue of 'generation' and 'inheritance' required today by illuminating the father-son relationship.