• Journal of Appropriate Technology
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• v.6 no.1
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• pp.21-27
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• 2020

The ASF, which originated in Africa and threatens the world, landed in Asia in 2018 in China, and became a stern threat to the security of the Korean Peninsula when North Korea officially reported the ASF to the OIE in May 2019. In 1921, Montgomery, a British veterinary pathologist, made headlines by naming the African swine fever "African Swine Fever," or ASF, a disease caused by a high fatality virus that existed in East Africa. The ASF, which was a pandemic of endemic diseases in Africa, landed in Portgal around 1957 and swept through farms in Lisbon, Portugal. The ASF continued to settle in Spain and Portugal, causing 40 years of damage until the end of the 1990s, and is now in progress after landing on the Italian island of Sardinia in 1978. The virus, which landed in Portiport of Georgia on the Black Sea coast of the Black Sea in 2007, spread to Russia and caused massive damage to China in 2018, then rapidly spread to Vietnam, Laos and Myanmar in May 2019 and spread across the country, causing massive damage to the pork industry and is now in progress. Just three months after confirming the outbreak in North Korea, the outbreak at farms in Paju and Yeoncheon was confirmed on Sept. 16, 2019, leaving South Korea with the stigma of ASF-causing countries, and although the ASF's nationwide expansion has been blocked, it is currently underway in wild boars. If the ongoing ASF in the two Koreas becomes indigenous, it would be a major disaster not only for the pork industry but also for the Korean Peninsula economy. Under the current circumstances, it is impossible to focus only on veterinary areas limited to South Korea, ruling out risk factors from the ASF outbreak. Currently, it is difficult to prevent damage to the pork industry due to the ASF outbreak due to the poor water defense reality in North Korea, and as it is adjacent to China, which has a high risk of developing various epidemic diseases, there is a need for the two Koreas to jointly conduct quarantine and quarantine on the border areas. First of all, I think rapid exchange of information and education on ASF and other diseases is necessary before establishing a joint defense system on the Korean Peninsula. It is important to conduct thorough quarantine and disinfection of ASF-generated areas in North Korea, and areas bordering China and Russia, and jointly conduct thorough quarantine and control of livestock and livestock products in circulation. Cooperation by the South and North Korean water defense industries to prevent the protracted ASF on the Korean Peninsula by all means and methods is essential.

• Journal of Christian Education in Korea
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• v.66
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• pp.179-208
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• 2021

Due to COVID-19, the entire world is facing the unprecedented phenomenon. Amid the threat of the virus, the global community is struggling for life. In such circumstances, churches in Korea have been criticised as selfish groups threatening the community by spreading the virus. With such criticism, they are disregarded by Korean society because their immorality and exclusive attitude towards other religions and cultures were also mentioned in public. There are many reasons for Korean churches to lose trust from people. One of the reasons for that is the quantitative growth of church and expansion of the power of church, which is a direction that has been practised so far as a missionary goal. The zeal for spreading gospel has undermined the trust of church and become a deteriorating factor for mission, which is irony. In such problematic situations, the change of paradigm is required for new mission. The passion for evangelisation should not only focus on the quantitative growth of church; it should change its direction for serving the world in lieu with the plan of God for the activity of redemption on this land. A hint of such mission can be found in ecumenical mission. Ecumenical mission is a new paradigm which was discussed in ecumenical movement led mainly by WCC, and its aim is to participate in activities of redemption of God for life in this world. Christian education has been a tool for the expansion of Christian power in the context of traditional mission. Reflecting on the role of Christian education as such, the change of direction as practical movement for the kingdom of God was tried in ecumenical movement: the beginning of the discussion of Christian education based on ecumenical mission. Due to exclusivity, aggressive mission, and the excessive attention to the system of ecclesiastical authority rather than life, Korean churches, which have lost trust in this society, should recover themselves as the model of the kingdom of God, and the establishment of mission education based on ecumenical mission is required for them to become a community towards life. Furthermore, this is an urgent task for Korean churches to implement such mission education in a church community.

• Iberoamérica
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• v.22 no.1
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• pp.73-109
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• 2020

In the tourism industry, emotional labor-related problems are highly likely because workers cannot avoid frequent face-to-face contacts with customers. Emotional labor, however, is not always recognized in the same pattern by every worker in similar situations. As can be see in this research, emotional labor appears to vary depending on individual characteristics and sociocultural and economic conditions. In fact, there are so many factors affecting emotional labor, and the level of influence concerning these factors can vary depending on when and where they are. Psychological and mental pains and stress from emotional labor depend on a number of factors. The expression of emotional labor, depending on age, length of employment and gender, shows a clear difference. In particular, for those who are planning to participate in international labor migration to the United States in the future, emotional labor was often not recognized as a serious problem or rather a positive social and cultural experience. In fact, there are various types of tourism workers in Oaxaca, and their experiences vary greatly depending on individual and economic and sociocultural environments. The emotional labor of the workers in the tourism sector of Oaxaca also has various forms depending on various conditions. Positive or negative perceptions and consequences of emotional labor vary depending on the circumstances of the individual and working conditions. In other words, socioeconomic conditions, individual personality or experiences, sociocultural characteristics, and autonomy in the workplace, have a significant impact. As a result, the forms and effects of emotional labor expressed and understood by tourism workers vary considerably and may vary depending on the situations. Considering these problems, the way emotional labor emerges is greatly influenced by sociocultural or personal factors as well as economic factors. In addition, rather than considering the existence and seriousness of emotional labor as given depending on the nature of a particular industry or work, it should also be recognized that the expression of emotional labor differ considerably from individual to individual. Also, the seriousness of problems caused by emotional labor can be diversified. In this sense, it is necessary to clearly understand the meanings of the dynamism, diversity and multidimensionality of emotional labor from a new perspective.

• Maritime Security
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• v.4 no.1
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• pp.57-82
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• 2022

The objective of this treatise is to explore the limitations of the current navy manpower utilization system and the ways to improve it from the perspective of Generation Z. As Generation Z, following Millennials, has finally come of age, this new group is constituting a gradually greater proportion of military personnel. Due to the typical characteristics of naval operations, the harmony between Millennials and Generation Z, which is differentiated from Generation X in view of dispositions and traits, is one of the essential issues to be discussed. Generally, in a naval vessel, there are numerous pieces of equipment necessary to carry out a wide range of missions and a large number of crew members who operate them with consistent levels of fighting power. This is all while members are living together within the narrow space throughout the 24 hours of each day. Under such particular circumstances, any inter-generational conflicts may have a disruptive effect on the successful accomplishment of naval missions. Currently, new generations of military personnel are facing social difficulties in different aspects compared with the previous generations, and also have different viewpoints on the military. In this regard, in order to foster true harmony between generations, it is considered necessary to take a closer look at the inter-generational differences from their respective standpoints and to examine whether the military organization has taken adequate steps to respond to such changes. Accordingly, Chapters 1 and 2 cover the environments in which Millennials and Generation Z were raised during their childhood to young adulthood, which are distinct from those of older generations, their viewpoints formed based on such backgrounds, and the need to resolve various conflicts between generations. In Chapter 3, the current actions taken by overseas military powers to enhance the coexistence with Generation MZ are analyzed to find the significant implications they had. Chapter 4 examines the operation environments specific to the navy; identifies the potential barriers to achieving harmony between generations by assessing the current status of personnel utilization in the Korean navy in terms of the seaman, petty officer, and the officer, as well as policy; and outlines the solutions to drive harmony. Finally, Chapter 5 emphasizes the need to establish a genuine empathy between generations based on the understanding of unique inter-generational characteristics. This section also discusses the importance of addressing difficulties in utilizing technology-centered naval manpower, and forecasts a scenario of a naval organization that resolves the problem of utilizing naval personnel and the inter-generational conflicts in the future.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.4
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• pp.37-52
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• 2022

The purpose of this study is to analyze the demand for cultural ecosystem services in urban forests based on user perception and experience value by using Naver blog posts and LDA topic modeling. Bukhansan National Park was used to analyze and review the feasibility of spatial assessments. Based on the results of topic modeling from blog posts, a review process was conducted considering the relevance of Bukhansan National Park's cultural services and its suitability as a spatial assessment case, and finally, an index for the spatial assessment of urban forest's cultural service was derived. Specifically, 21 topics derived through topic analysis were interpreted, and 13 topics related to cultural ecosystem services were derived based on the MA(Millennium Ecosystem Assessment)'s classification system for ecosystem services. 72.7% of all documents reviewed had data deemed useful for this study. The contents of the topic fell into one of the seven types of cultural services related to "mountainous recreation activities" (23.7%), "indirect use value linked to tourism and convenience facilities" (12.4%), "inspirational activities" (11.2%), "seasonal recreation activities" (6.2%), "natural appreciation and static recreation activities" (3.7%). Next, for the 13 cultural service topics derived from data gathered about Bukhansan National Park, the possibility of spatial assessment of the characteristics of cultural ecosystem services provided by urban forests was reviewed, and a total of 8 cultural service indicators were derived. The MA's cultural service classification system for ecosystem services, which was widely used in previous studies, has limitations in that it does not reflect the actual user demand of urban forests, but it is meaningful in that it categorizes cultural service indicators suitable for domestic circumstances. In addition, the study is significant as it presented a methodology to interpret and derive the demand for cultural services using a large amount of user awareness and experience data.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.37 no.1
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• pp.104-115
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• 1992

The rice culture techniques included 'Jodosukyungbeob'(旱稻水耕法 : culture techniques of early-ripening paddy rice), 'Mandosukyungbeob' (晩稻水耕法) : culture techniques of late-Ripening paddy rice 'Handobeob'(旱稻＆lt;山稻＆gt;法 : culture techniques of upland rice), 'Myojongbeob'(苗種法 : culture techniques of paddy rice by transplanting), 'Kunangbeob'(乾秧法 : culture techniques of rice by transplanting which rears seeding in dry paddy) and 'Sudogunpanongbeob'(水稻乾播農法 : culture techniques of paddy rice seeding in dry field). Especially, 'Kunangbeob' and 'Sudogunpanongbeob' were originally developed in Korea as seen in 1600s(Kyoungje : 經濟) and early 1800s (Yoji : 要旨). In 'Jodosukyungbeob' it took 9 days for seed dipping, water-sprouting and prevent damage by birds, each for 3 days in China, but in Korea seed dipping in water took 3 days and the rest of the procedures were flexibly established. In matured soils, practices were fall plowing right after harvest, recognition of effective tillering and additional fertilization use of human manure, and stimulation of sprouting by lime application. The unique culture techniques adequate for Korean situations were practiced, which included weed control after draining accurately for 3 to 4 times, draining at mid season for improving wind and drought tolerance, rice harvesting at appropriate time for preventing grain shattering, and seeding in rows. 'Mandosukyungbeob' was improved techniques contrast to those of China, and the major contents were selection of proper varieties, good stand establishment by seeding high rates, induction of vigorous tillers, and adoption of 'Jokjongbeob'(足種法 : seeding method by foot). Also, one of the most prominent rice cultures by our ancestors was 'Kunpanongbeob' that was systemized form habitual practice of Pyongan Province. The unique technique actualized was 'Hando [旱稻(山稻)]' culture technique which was the combinations of 'Jokjongbeob', root stimulation method, and disaster-tolerant mixture cropping with adoptation of variety theory, although it was originated from China. The transplanting techniques has come before 'Jikseol'($\ulcorner$直說$\lrcorner$) and its merits were sufficiently realized. However, this method was basically prohibited from the early Chosun dynasty because extremely bad harvest was expected under drought conditions and insufficient conditions of water storage. But, it was permitted in the areas that contained water all the times and in case of large-scale farming especially. Most of rice culture was transplanted in the end of the Chosun dynasty because transplanting was continuously spreaded in the three southern provinces of Korea. Under these circumstances, transplanting technique was improved from the early to the end of the Chosun dynasty by weed control, fertilizing, water management, and quadratic transplanting. Based on these techniques, agricultural productivity was improved 5 times by that time. 'Kunpanongbeob' was created and developed properly for Korean conditions that is dry in early season and flooding in late season. This was successively developed and established into transplanting technique of nursery seedling.

• Korean Journal of Culture and Social Issue
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• v.21 no.3
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• pp.551-573
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• 2015

The rise of single living has been one of the most important demographic shifts of recent decades. The solo household is a little less than 40% in Europe areas and that of Tokyo is over 45%. Being impacted this figure, the formation of single economy is the key word in World Economic Forum(WEF) 2008. Seoul' single household is increasing rapidly. Between 2000 and 2005, the growth of single person is around 34%, the population of single person reached 700,000 people. Now 20% of total household in Seoul is Single household. Living alone or solo living is not exceptional or special in Seoul Metropolitan City. The rise in single living will create pressures towards poverty and inequality and so on. Seoul should develop and prepare the urban policy for single household. We figured out the four key trends which composed of single household in Seoul. Four types of single person are like below : Gold Mr and Miss, Reserved labor forces, depressed single and silver generation. Gold group is amonst people aged 30 and 40 who is working in the area of white collar and professional. They are usually elective single person household who have chosen solo living. Reserved labor forces group is usually among 20s people who have not get the regular hob. For this group, job acquiring is the most important issue. Depressed single person household group is among people aged late 30s and 40s. Its group is the result from the broken family. The silver group is among aged over 65 that is the main issue of the aged society. In this research, we stressed that people living alone can be split into two types - elective single person households who have chosen single living, and forced single person household who have been constrained to this lifestyle by circumstances. Except gold group, the rest of the group is the forced single household who are faced to poverty. The monthly income of single person household is almost under 2 million won. Single person household is usually working in the blue collar job and service area. So, except gold group that is the smallest part of single person household, almost single person is not the target of private market, but the object of public policy.

• The Korean Society of Law and Medicine
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• v.23 no.4
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• pp.133-170
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• 2022

Supreme Court 2018Da228486, on July 29, 2021, ruled Article 750 of the Civil Act as the basis for liability for damages due to the violation of the supervisory duty of the responsible mental patient. This judgment recognizes that the legal guardian is liable for tort due to neglect of the responsibility of supervision under Article 750 of the Civil Act because the duty of protection bears the duty of supervision over the mental patient under the law. However, unlike the case of Article 755 Paragraph 1, which explicitly requires a legal obligation to supervise, Article 750 only stipulates general tort liability. Thus, to admit tort liability under Article 750, it is not necessary that the basis of the supervisory duty by the law. In this case, the supervisory duty may also be acknowledged according to customary law or sound reasoning. The duty of supervision of a legal guardian is not a general duty to prevent all consequences of the behavior of a mental patient but a duty within a reasonably limited scope. Therefore, the responsibility of the burden of care should be acknowledged only when the objective circumstances in which it is appropriate to hold the legal guardian for the acts of the mental patient are admitted. Under the Act on the improvement of mental health and the support for welfare services for mental patients, a legal guardian cannot even be granted the supervisory duty to prevent the mental patient from harming others.

• Journal of International Area Studies (JIAS)
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• v.14 no.1
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• pp.277-308
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• 2010

Since the globalization, many changes are occurring in our society. Multicultural phenonmenon in the society is becoming one of our major concern in the Korean society. Thus, this study is focusing on the multicultural phenomenon that we are facing since the globalization in Korea. No doubt that immigration is a growing force influencing the demographics of Korea. Since the mid-1990s, immigrant children and children from mixed marriage have become the fastest growing and the most extraordinarily diverse segment of Korea's child population. Until the recent past, Korea's major social attention has focused on adult immigrants to the neglect of their offspring, creating a profound gap between the strategic importance of the new second generation and the knowledge about its socioeconomic circumstances. In other words, there is a significant lack of studies on children of migrant, particularly from the Muslim background living in Korea. International marriage has grown rapidly in Korea since the late 1990s, and this phenomenon is especially common in rural farming communities. Most brides come from China, followed by Vietnam and other southeast Asian countries. However, there are certain number of Muslim bride coming to Korea. There are about 100 thousand muslim peoples living in Korean society. Among them 2.92% are Muslim immigrants' intermarriage with the Koreans. As a result, there are growing number of muslim brides and bridegroom settling in Korea, which would eventually create muslim families in growing korean multicultural societies. This study specify its research on the muslim mixed family by focusing on the offsprings of the muslim background. Our research team has created the new term on such research subject by using Koslim. Koslim is a 1.5 and 2^nd generation from the Muslim back ground family living in Korea. Thus, the objective of this study is to examine the awareness and the perception of Koslim by the Korean mainstream people. By doing so, it can analyze the general attitude of Koreans towards the Koslim people. In this sense this study intends to play a groundwork to promote successful coexistence between Korean and Koslim. It is anticipated that this research can lay the basis for Koreans to have more open and tolerant attitude towards our new members of society that is increasing everyday.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.241-278
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• 2017

This study aims to classify broadscale anti-religious movements in Korea based on critical public sentiment and analyze the meanings of these movements. To carry out the research, global religious changes that have occurred in modern times were closely looked into first. The world religions have had an influence on the world's religious awareness. As a result, they intend to acquire universality on their own individual grounds while keeping consistency with the past. This phenomenon used to appear to retain the identity, recreate tradition, transform itself to fit in the present times, pursue innovation, or even become overshadowed by other forms of thought such as when religions have collided with nationalism. How does Korean society perceive the changes that emerged in world religions? In general, the circumstances that Korea faces in this era tend to manifest themselves via the Internet, multimedia, and Youtube wherein they sound off on religion and this includes criticism of Christianity, demand for reformation, attack on minor religions, pro-reform academic circles and media, and the propagation of anti-theism. Criticism of religion is interpreted as an anti-religious movement. The secularism and anti-theism brought up by some Western scholars and critical theories of religion from scientific or historical perspectives are being spread through bookstores. Christianity is prone to reflecting on itself and trying to emphasizing a meta-religious spirituality. This in short, characterizes anti-religious movements in Korea. Indeed, criticism against particular religions has also emerged in the past. However, anti-religious movements that have recently come into existence in Korea are in some regards unprecedented when compared to that of the past in terms of their patterns and context. Especially, the active anti-Christianity movement in general is definitely a new phenomenon. This research mainly focused on Christianity, but on-going anti-religious movements will be a major topic for further research that aims to understand the religious changes unfolding in Korea.