• Journal of the Korean Applied Science and Technology
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• v.38 no.6
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• pp.1735-1752
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• 2021

In this study, the Bodhi tree powder is used as an additive to Seolgi rice cake and the research is made how useful the additives are to the Seolgi rice cake. This research would be a good way to develop and distribute the Seolgi rice cake which is added with the powder of Bodhi tree. The results of the study are as follows. 1. The water contents of Bodhi tree was 81.64% with 1.75% of crude protein, 0.81% of crude fat, and 0.56% of crude ash. It was found out that the Bodhi tree has higher contents of polypherol and has the efficacy of anti-oxidation property and has the value as the food stuff. 2. When the Seolgi rice cake is made with the addition of Bodhi tree powder, the value of a and b, sugar, hardness, elasticity, texture and viscosity have risen while the contents of water, L value, pH, stickiness and cohesiveness were lowered. The property test showed that the addition of Bodhi tree to Seolgi rick cake would make all testing items "strong" and the addition of 4% of Bodhi tree in the manufacturing of Seolgi rice cake was most preferred. 3. As for the storage of Seolgi rice cake is concerned, as the period of storage goes by, the value a and b, hardness, elasticity and texture and viscosity have increased while the water contents, L value, stickiness and cohesiveness have reduced. As the period of storage gets longer, the total cell number has increased. But as the more volume of Bodhi tree is added to the rice cake, the total cell number has reduced, thus lengthening the storage period. The rest shows that in producing the Seolgi rice cake, the 4% of addition of Bodhi rice cake is deemed to be the best. It was confirmed that the proper volume of Bodhi powder is proper for the Seolgi rice cake and is also good for decorative and quality characteristics for the rice cake.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.191-221
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• 2019

This study aims to analyze the post-humanistic imagination that has emerged as a major academic thesis in Korean literature, especially novels. In particular, this paper focuses on Cho Ha-hyung's two novels Chimera's Morning(2004) and A Prefabricated Bodhi Tree(2008), published in the early 2000s, for intensive analysis. Post-humanism can be seen as an extension of post-modernism that tried to overcome the limitations of modernity and seek to establish a new world view. In particular, this thought pays attention to the comprehensive understanding of how the rapid development of science and technology, which has developed since the 20th century, has changed the view of humanity and human-centered civilization itself. At the concrete level, it is developing in the direction of constructing a new subject idea by reflecting and dismantling Western-, reason-, and male-centered power mechanisms that are the core of modern civilization. Cho attempts to discover and re-illuminate the surrounding figures, non-humans, and objects that were not noticed in the classic works written in the past. This ideological flow reflects the fact that the concept of human beings, which had been dominated by the humanities in recent years, has been completely changed, and the natural science and technology perspective is applied to the discourse field in various ways. From the point of view of post-humanism, objects that have not been classified as humans and objects that were considered inferior to humans should be included in human or comparable levels. These questions generate interdisciplinary research tasks by involving the large categories of philosophy, such as ontology, epistemology and empirical fields, as well as calling for the participation of the entire literature, science and social sciences. Against the backdrop of a disaster-hit world, Chimera's Morning and A Prefabricated Bodhi Tree depict human beings as variants transformed by bio-technology, and creatures made out of the artificial intelligence built by computer simulations. Post-humanistic ideas in Cho's novels provide a reflective opportunity to comprehensively reconsider the world's shape and human identity reproduced in the text, and to re-explore boundary lines and hierarchy order that distinguish between human and non-human.

• Journal of People, Plants, and Environment
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• v.23 no.5
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• pp.577-587
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• 2020

Background and objective: Plants in temples are the results of cultural symbolization that embraces the experience and enlightenment of humans about life. As a way to improve the acceptance of the foreign religion, China gave cultural symbolization to plants in temple gardens through integration with traditional cultures and the understanding of the nature of plants themselves. This study aimed to identify cultural symbolism and signs of acculturation associated with Buddhist plants, targeting Bolisu, the most essential and symbolic plant in temple garden forests in China and Korea. Methods: The morphological and ecological characteristics of plants, functions, the texts that contained the history of Buddhism and literary works were examined through literature review, and the relation of Ficus religiosa with its planting conditions and nature, and Buddhist culture was explored. In addition, the cultural value of Buddhist plants themselves in establishing temples and the reason why Bolisu was planted in temples were reviewed through time series analysis. The obtained results were interpreted using an inductive method to identify substitutes for F. religiosa, cultural symbolism and signs of acculturation. Results: F. religiosa as one of the three holy trees and the five trees and six flowers in Buddhism is known as the original Bolisu. Since it grows well and is widely distributed in regions that accepted Indian Buddhism, it became the most representative holy tree in Buddhism. From the perspective of tree shape and nature, F. religiosa is in line with the Buddhist spirit of saving those in need with mercy and redeeming mankind, and figuratively shows that perfection can be attained like the fruit of Bolisu. Chines Buddhism had adopted highly symbolic plants for a long period of time as a means to spread the same belief and doctrines as Indian Buddhism. In China, however, there were only limited areas suitable for the growth of F. religiosa, and for this reason, borrowed Bolisu trees including Tilia. miqueliana, T. mandshurica and T. amurensis and other plants such as F. virens Ait. var. sublanceolata, G. biloba and M. alba were planted as a substitute in most regions, having been given with symbolism and belief as Bolisu. Conclusion: Chinese Buddhism planted the same plants as Indian Buddhism in order to enhance symbolism and also similar substitutes to express the same symbolism. This is a kind of acculturation and its influence and customs were not limited to China, but were introduced to Korea, The difference between China and Korea was that G. biloba was excluded from the substitute for Bolisu in Korea.