• The Korean Journal of Archival Studies
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• no.54
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• pp.179-210
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• 2017

By redefining the concept of history, my colleagues and I have reformed our department in terms of curriculum and faculty members. This paper is a report of some of the conclusions that we have obtained from this procedure. Despite a long relationship, two disciplines do not seem to match or complement each other in the Korean education system. We believe that this is due to the fact that the Department of Korean History has focused on "national history (NH)." By conferring a privilege on NH, persons, families, societies, regions, and others were removed from NH. To make matters worse, a biased view that history is just an interpretation has prevailed, and the empiricism of history was weakened, which brought about an indifference in keeping records and archives. In East Asia, "history" means both modern history and archives. The concern about the authenticity of records did not come from H. Jenkinson or L. Duranti, and not even from the electronic environment or the Public Records Act of 1998. Key concepts such as records, documents-archives, manuscripts, authenticity, compilation-appraisal, arrangement, and description are different from their signifiant but are same or similar to their $signifi{\acute{e}}$. In case of "provenance" and "original order," they are used in education and practice in the traditional archives. History includes the recording, archiving, and the story or historiography of an event. In this context, the Department of Korean History should contain a more archives-oriented curriculum and select an archival-trained faculty. On the other hand, the department has accumulated long-term experience with appraisal and description of records; thus, archival science should absorb the criticism of the material. History will be shaken without the help of archives, while archives will lose their root without history. We are at the point in which we need to be reminded why we want to be a historian or an archivist, and for this, the more colleagues, the better.

• Korean Journal of Breeding Science
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• v.50 no.4
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• pp.406-414
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• 2018

This study was conducted to develop environmental risk assessments and biosafety guides for insect-resistant genetically modified rice in an LMO (Living Modified Organism) isolation field. In the LMO quarantine area of Kyungpook National University, the species diversities and population densities of non-target insects found on insect-resistant genetically modified rice (Bt-T), rice resistant to Cnaphalocrocis medinalis, and non-GM rice (Dongjin-byeo and Ilmi-byeo) were investigated. The Bt-T plants were, therefore, evaluated under field conditions to detect possible impacts on above ground insects and spiders. In 2016 and 2017, the study compared transgenic rice and two non-GM reference rice, namely Dongjin-byeo and Ilmi-byeo, at Gunwi. A total of 9,552 individuals from 51 families and 11 orders were collected from the LMO isolation field. From the three types of rice fields, a total of 3,042; 3,212; and 3,297 individuals from the Bt-T, Dongjin-byeo, and Ilmi-byeo were collected, respectively. There was no difference between the population densities of the non-target insect pests, natural enemies, and other insects on the Bt-T compared to non-GM rice. The data on insect species population densities were subjected to principal component analysis (PCA) without distinguishing between the three varieties, namely GM, non-GM, and reference cultivar, in all cultivation years. However, the PCA clearly separated the samples based on the cultivation years. These results suggest that insect species diversities and population densities during plant cultivation are determined by environmental factors (growing condition and seasons) rather than by genetic factors.

• Korean Journal of Plant Resources
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• v.34 no.4
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• pp.297-310
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• 2021

Lonicera harae is a species of shrub in the Caprifoliaceae family, mostly distributed in East asia. So far, the related research on the genus of Lonicera is insufficient compared to the Lonicera japonica belonging to the same genus, which requires attention to domestic native plants. Therefore, this study aims to provide baseline data for cultivation and utilization through the growth environment and vegetation structure of the natural habitat. Lonicera harae, which plant found throughout the Korean Peninsula. The natural habitats of Lonicera harae is the forest, valley and lowland areas of the southern region. study examined 24 quadrats in 11 regions, including Gwangju, Wanju and Namhae. As a result, environmental condition of Lonicera harae was 8 to 483 m above sea level, normally distributed over 173 m, Slope was 5 to 25 degree with 8.5 degree on average. The list of plants were classified as a total of 229 taxa comprising 80 families, 166 genus, 198 species, 3 subspecies, 24 varieties, 4 forma. As a result of the clustering analysis, the three clusters were divided into three groups; Robinia pseudoacacia, Zelkova serrata, Larix kaempferi. Species diversity was 1.399 and Dominance and Evenness were found to be 0.978 and 0.022 respectively.

• Korean Journal of Plant Resources
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• v.34 no.4
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• pp.311-338
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• 2021

This study was investigated to find out the distribution of vascular flora and remarkable plants and its factors and management plan in the forest genetic resource reserve of Mt. Munsu, located in the DMZ and DMZ border area in Gimpo, Gyeonggi-do province. The survey was carried out 17 times from April 2019 to October 2020. First of all, in the forest genetic resource reserve of the Mt. Munsu, a total of 444 taxa in 95 families, 276 genera, 395 species, 13 subspecies, 33 varieties and 3 forms. This result was found to be about 9.09% of the total 4,881 taxa of vascular plants in Korea. In addition, endemic plants were classified as 6 taxa. Floristic special and rare plants were identified as 39 taxa and 3 taxa, respectively. Lastly, the invasive alien plants that appeared in Mt. Munsu of the forest genetic resource reserve were observed in 58 taxa. Moreover, the naturalization rate was 13.1% and the urbanization index was calculated to be 18.0%. As a result of comparing the vascular flora at the forest genetic resource reserve on Mt. Munsu identified in this study with previous studies, it was found the number of taxa was decreased compared to the previous studies, despite the fact that the recent survey section was wider and more varies routes were investigated. In particular, it was confirmed that the number of rare and endemic plants decreased significantly, and the number of invasive plants greatly spread to forest roads and hiking trails. Therefore, it is considered that the forest rest year system should be introduced for the conservation and management of native plants in the forest genetic resource reserve.

• Korean Journal of Environment and Ecology
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• v.33 no.5
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• pp.525-538
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• 2019

The purpose of this study was to analyze the habitat status and species diversity of benthic diatoms and estimate the applicability of TDI (Trophic Diatom Index) to obtain the basic data for the identification and management of created wetlands in the Nakdong River. We observed a total of 38 families and 173 species of benthic diatom during the survey period, and spring and autumn showed a similar number of species of 156 and 154, respectively. The result of the SOM (Self-Organizing Map) analysis showed that the distribution of benthic diatom was sensitive to environmental factors such as nutrient concentration and rainfall in each wetland. The cluster 1 was characterized by the survey sites of autumn mostly and consisted of points of high TDI, although the nutrients such as total phosphorus and total nitrogen were low, and the species number and abundance of diatoms were low. Conversely, cluster 4 was characterized by the survey sites of spring mostly and consisted of points of low TDI, even though total nitrogen was high. Considering that most of the created wetlands had the reduced inflow and outflow, the increased flow rate in the summer lowers nutrient values in autumn, and the species number and abundance of benthic diatom decreases due to the increase of turbidity, which reduces the light penetrations to the substrates. On the contrary, the TDI value is low in spring because the low water level causes insufficient substrate surface to the benthic diatoms, and it is too early for the establishment and development of saprophilous species. Although various studies have used TDI as an indicator for evaluating the habitat environment and water quality, it is not a good evaluation indicator in this study since the nutrient concentration in the wetlands mostly high as they have a low flow rate and are close to the stagnant area. Nevertheless, additional periodic surveys that comprehensively reflect the fact that the summer rainfall and inflow/outflow regulating function might affect the species diversity and distribution of benthic diatoms are necessary.

• Korean Journal of Environment and Ecology
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• v.34 no.6
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• pp.530-542
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• 2020

This study surveyed the central mountain area of Demilitarized Zone (DMZ) from March to October 2018 to reveal the appearance patterns of freshwater fish. We collected 7,744 individuals of 43 species in 12 families with skimming nets and cast nets in 12 stations during the survey. The dominant species was Zacco koreanus (30.3%), and the subdominant species was Z. platypus (18.5%), followed by Rhynchocypris oxycephalus (10.0%), R. steindachneri (6.7%), Microphysogobio yaluensis (5.9%), Acheilognathus signifer (4.5%), Pungtungia herzi (4.2%), and Orthrias nudus (2.6%). Among the collected species, four were legally protected. They included Hemibarbus mylodon, which was a natural monument, and Lethenteron reissneri, A. signifer, and Pseudopungtungia tenuicorpa, which were class II endangered wildlife designated by the Ministry of Environment. Twenty Korean endemic species (46.5%) and one exotic species, Micropterus salmoides, were also collected. Additionally, three climate-change sensitive species, R. kumgangensis, Ladislavia taczanowskii, and Cottus koreanus, and three landlocked species, L. reissneri, C. koreanus, and Rhinogobius brunneus appeared. The dominant species in each station were Z. koreanus (15 stations), Z. platypus (four stations), R. oxycephalus (four stations), and C. koreanus (one station). The species dominance index decreased from upstream to downstream (mainstream of Gimhwanamdae Stream), while the species diversity index and the species richness index increased. The community structure of the rivers was divided into the uppermost stream, upper stream, Han River, and Imjin River. Compared to antecedent surveys, this study collected the highest number of species. Two new species (Sarcocheilichthys variegatus wakiyae and Micropterus salmoides) were caught, while six species (Siniperca scherzeri, Leiocassis ussuriensis, Brachymystax lenok tsinlingensis, Rhodeus ocellatus, Abbottina springeri, Aphyocypris chinensis) did not appear. Gimhwanamdaecheon Stream has high biological value with the inhabitation of many species, including species under legal protection and high diversity and richness index scores. This paper also discussed a protection plan for this area.

• 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.

• (The)Study of the Eastern Classic
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• no.69
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• pp.205-232
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• 2017

In the former half of the 18th century, For this period the literary people who led the literature of Nam'in were Sadaebu named the so-called Munoepa. There were Gang Pak(姜樸), Lee In-bok(李仁復), Lee Jung-hwan, Oh Gwang-un(吳光運), and Gang Pil-shin(姜必愼) in Munoepa(門外派). All these people as Sadaebu of Nam'in kept company with families of each other, had close relations from early childhood, and shared with same opinions in various ways like politics, culture, etc. They had intimate relationships not only in politics but also in literature, and primarily acted their part regarding the development of literary circles in the first half of the 18th century. Many individual poets who achieved the outstanding literary accomplishment appeared in the late period of Joseon Dynasty, especially in the eighteenth and nineteenth centuries. They actively made progress in their literary works with Sisa. The poets in similar positions had the Sisa to show their literary ability and check on their view about the literature. They briskly tried to express their own literary intention in activities of Sisa. Gang Pil-shin is a literary representative of the late period of Joseon Dynasty Nam'in. Through the exchange relationship of Gang Pil-shin, we can confirm certain aspects of his literary world. People who have tied up with Gang Pil-shin are largely divided into three. First, it is a literary person in Geungi Nam'in literati, typified by Backryeonsidan, Jinju Gang family, Gyeongsang Provinces area that was a place of residence. The exchanges of Gang Pil-shin were done via a poetry club. a poetry club was basically conducted mainly on relatives such as Gang Pak. However, the members of a poetry club changed according to the area where you live. Gang Pil-shin made a poetry club while coming back and forth between Seoul and Gyeongsang Provinces. This means that Gang Pil-shin also had special attention as Geungi Nam'in (近畿 南人), but also had a positive nature as Yeongnam south person. A closer look at what linguistics of Gang Pil-shin Geungi Nam'in and Yeongnam Nam'in had special characteristics late period of Joseon Dynasty It is possible to confirm the special characteristics of Seoul and the local literary exchange. For this reason, it seems that more detailed examination of the literature of Gang Pil-shin is necessary.

• The Journal of Korean Philosophical History
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• no.54
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• pp.9-42
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• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• (The)Study of the Eastern Classic
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• no.73
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• pp.65-89
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• 2018

This paper was triggered by the idea that the culture of ancestral rites and the patrilocality, which entail the excessive sacrifice on the part of the wife, that eventually led to the coinage of the expression, "housewives' holiday stress," is perhaps not the age-old traditions it claim to be, but rather a recent phenomenon. The purpose of this paper is to reveal that the loss of housewife's authority is the product of "becoming yangban (aristocrats)," which was a culture that was in fashion in the late Joseon dynasty. Until the late Joseon dynasty, women, in particular, the married women maintained an autonomous life which allowed them the authority to an extent, based on their properties that they brought from and the ties that they maintained with their original family and. However, such authority of the housewives disappeared since the invasion of Joseon by Japan and Qing in the year of Imjin (1592) and Byeongja (1636), respectively, as the daughters were excluded from receiving inheritance in a desperate attempt to maintain the impoverished family after the wars. However, patriarchy based on neo-Confucian custom and convention of patriarchal clan system could not spread to the entire population immediately after the wars, as it was impossible to include everyone in the aristocratic class (yangban). It was due to the increase of aristocrats within the continued social changes that occurred after the wars that the neo-Confucian patriarchy became the norm and ethical standard in Joseon society. Also, the theory of propriety in neo-Confucianism that everyone from the emperor down to commoners must abide by the patriarchal clan system was realized through Zhuzi jiali, i.e. Master Zhu's Family Rituals, which institutionalized the system of family rites by setting up ancestral shrines in every household. For the aristocrats who lost their financial footing, the only basis they could rely on to prove their aristocratic lineage is the strict compliance with the rituals. Also, for the once commoners who turned into aristocrats one day had to emphasize the formal propriety in order to distinguish themselves from the commoners. Hence, the culture of "becoming yangban" in the nineteenth-century Joseon was what solidified the patriarchal rituals, decorum, and clan system. As a result, women have become subordinated to the husband's families, which forced the women, i.e. the housewives to serve them and sacrifice themselves for them. At times, women self-imposed such restraints on them as they led themselves into believing that it was necessary to maintain the family for their sons.