• Journal of agricultural medicine and community health
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• v.21 no.2
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• pp.173-193
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• 1996

This study was carried out to elucidate the causes of farmer's disease and greenhouse disease in the rural area of Kyungnam province during 1996. 2,171 (69.1%) of the 3,140 adults above 20 years old who had lived in the selected 20 villages in Uiryong County of Kyungnam Province were selected in order to over both residents who live in the green house distracts and conventional rural area. The results were as follows: 1. Among the subjects, the male was 42.2% and female was 57.6%. The average age for the male was 52.3, 55.6 for the female. 2. The proportion of the farmers in the subjects was 81.5%. Among these 78.0% were engaged in the greenhouse farming. 3. Among the eight symptoms of Nofusho(japanese farmer's comples), lumbago was the most frequently complained and followed by shoulder stiffness and parenthesis of hand or foot. 4. The total score of farmer's disease was evidently higher in the female and the older the score was clearly bigger. 5. The prevalence of Nofusho(Japanese farmer's comples)was 26.8% and 43.15% was for the suspected Nofusho. In the male, the prevalence of Nofusho was 13.6% and 40.9% for the suspected Nofusho and in the female 36.5% and 44.7% were shown, comparatively. 6. According to the multiple classification analysis, sex, age, and occupation were selected as significant variables to explain the total score of Nofusho. 7. The correlations between the total score of Nofusho and the number of sick day, working years, and age were significant, comparatively. 8. According to the multiple classification analysis corolling interaction between independent variables, age was the only variable which was significant in the male and age, pesticide work in the female. 9. The score of greenhouse disease was highest in the group who engaged in greenhouse farming and conventional farming(2.76 for male, 3.77 for female) followed by the group who engaged only in greening house farming(2.66 for male, 3.49 for female) and by the group who engaged only in conventional farming(2.27 for male, 3.05 for female) 10. According to the multiple classification analysis with the total score of greenhouse disease as dependent variable, corolling interaction between independent variables, age and pesticide work were revealed as significant variables in the male, while, pesticide work and farming type were significant in the female. According to the above results, the following could be suggested. Because lumbago, shoulder stiffness, paresthesia of hand and foot were the most frequently complained symptoms in the respondent, the development of farming tool to reduce the body burden and periodical physical exercise and rest is highly recommended. It is revealed that both in the farmer' disease and greenhouse disease the score was higher in the female than in the male. So the reasonables measures is recommended to reduce the working hours of the female. Pesticide work was revealed as the significant variable in the female in farmer's disease and both in the male and the female in greenhouse disease. So the development of the safe method of pesticide spraying including safety education should be introduced. Particularly the female should be excluded in pesticide spraying.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.4
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• pp.1-11
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• 2020

Noksan is a green area in the form of a hill located inside Gyeongbokgung Palace, unrecognized as a cultural heritage space. This study analyzed the literature and the actual site to derive its landscape meaning by examining the background for the formation of Noksan and how it changed. As a result, the identity of Noksan was related to the geomagnetic vein, pine forest, and deers, and the following are its landscape meaning. First, several ancient maps, including the 「Map of Gyeongbokgung Palace」 depicted the mountain range continuing from Baegaksan(Bugaksan) Mountain to areas inside Gyeongbokgung Palace, and Noksan is a forest located on the geomantic vein, which continues to Gangnyeongjeon Hall and Munsojeon Hall. On Bukgwoldo(Map of Gyeongbokgung Palace), Noksan is depicted with Yugujeong Pavilion, Namyeogo Storage, office for the manager of Noksan, the brook on north and south, and the wall. It can be understood as a prototypical landscape composed of minimal facilities and the forest. Second, the northern palace walls of Gyeongbokgung Palace were constructed in King Sejong's reign. The area behind Yeonjo(king's resting place) up to Sinmumun Gate(north gate of the palace) was regarded as the rear garden when Gyeongbokgung Palace was constructed. However, a new rear garden was built outside the Sinmumun Gate when the palace was rebuilt. Only Noksan maintained the geomantic vein under the circumstance. However, the geographical features changed enormously during the Japanese colonial era when they constructed a huge official residence in the rear garden outside the Sinmumun Gate and the residence of the governor-general and road in the site of the Blue House. Moreover, Noksan was severed from the foothill of Baegaksan Mountain when 'Cheongwadae-ro(road)' was constructed between the Blue House and Noksan in 1967. Third, the significant characteristics and conditions of the forest, which became the origin of Noksan, were identified based on the fact that the geomatic state of the northeastern side of Gyeongbokgung Palace, the naecheongnyong area in geomantic terms(the innermost 'dragon vein' among the veins that stretched out from the central mountain toward the left side), and they planted pine trees to reinforce the 'ground vein' and the fact that it was expressed as the 'Pine Field' before the Japanese Invasion of Korea in 1592. The pine forest, mixed with oaks, cherries, elms, and chestnuts, identified through the excavation investigation, can be understood as the original vegetation landscape. Noksan's topography changed; a brook disappeared due to mounding, and foreign species such as acacia and ornamental juniper were planted. Currently, pine trees' ratio decreased while the forest is composed of oaks, mixed deciduous trees, some ailanthus, and willow. Fourth, the fact the name, 'Noksan,' came from the deer, which symbolized spirit, longevity, eternal life, and royal authority, was confirmed through an article of The Korea Daily News titled 'One of the seven deers in Nokwon(deer garden) in Gyeongbokgung Palace starved to death.'

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.1
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• pp.33-52
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• 2022

The History and Culture Park and the Lee Kun-hee Donation Hall will be built in Songhyeon-dong, Seoul. Political games from the Joseon Dynasty to the present greatly influenced the historicity of Songhyeon-dong. However, place analysis was limited to changes in landowners and land uses rather than a historical context. Therefore, this study analyzed the context in which the placeness of Songhyeon-dong changed according to the emergence of cultural hegemony using the perspective of modern cultural geography and comparative history. As a result of the analysis, cultural hegemony in historical transitions, such as Sinocentrism, maritime expansion, civil revolutions, imperialism, nationalism, popular art, and neoliberalism, was found to have created new intellectuals in Bukchon, including Songhyeon-dong, and influenced social systems and spatial policies. In this social relations, the placeness of Songhyeon-dong changed as follows. First, the founding forces of Joseon created pine forests as Bibo Forests to invocate the permanence of the dynasty. In the late Joseon dynasty, it was an era of maritime expansion, and as Joseon's yeonhaeng increased, a garden for the Gyeonghwasejok, who enjoyed the culture of the Qing dynasty, was built. Although pine forests and gardens disappeared due to the development of housing complexes as the population soared during the Japanese colonial era, Cha Gyeong's landscape aesthetics, which harmonized artificial gardens and external nature, are worth reinterpreting in modern times. Second, the wave of modernization created a new school in Bukchon and a boarding house in Songhyeon-dong owned by a pro-Japanese faction. Angukdongcheon-gil, next to Songhyeon-dong, was where thinkers who promoted civil revolution and national self-determination exchanged ideas. Songhyeon-dong, the largest boarding house, served as a residence for students to participate in the March 1st Movement and was the cradle of the resulting culture of student movements. The appearance of the old road is preserved, so it is a significant part of the regeneration of walking in the historic city center, connecting Gwanghwamun-Bukchon-Insadong -Donhwamunro. Third, from the cultural rule of the Government General of Joseon to the Military Government, Songhyeon-dong acted as a passage to western culture with the Joseon Siksan Bank's cultural housing and staff accommodations at the U.S. Embassy. Ancient and contemporary art coexisted in the surrounding area, so the modern and contemporary art market was formed. The Lee Kun-hee Donation Hall is expected to form a cultural belt for citizens with the gallery, Bukchon Hanok Village, the Craft Museum, and the Modern Museum of Art. Discourses and challenges are needed to recreate the place in harmony with the forests, gardens, the street of citizens' birth, history and culture park, the art museum, and the surrounding walking network.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.46-57
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• 2014

This study contemplated the gardening culture from the pictures, which the scholars of late Joseon Dynasty, the aspects of garden landscapes and garden use behaviors are drawn as follows. 1. The yard by the detached house for men and guest in front of the premises(Sarang Madang) and backyard were the major places for Ahoi(social gatherings of the scholars). The mansions had interests in the management of the outer garden beyond the house wall with building structures like the pavilions on the high walls and side gates. This management and the selection of location anticipating in advance of the management are noteworthy. 2. Only house gardens had plant pots with flowers and the small flower bed(Hwa-O) at Sarang Madang occasionally had plant pots without flowers and oddly shaped stone pots and equipped pine branch eaves and traditional awnings made of plant material like a trellis. 3. The oddly shaped stones were significant landscape elements in the gardens of houses and villas. Some of them were depicted as the Taihu stone and this draws attention to the question of whether the Taihu stone was actually used in the garden of late Joseon Dynasty. 4. The gardens in villas accommodated the borrowed scenery with various materials like wooden fences, bamboo or reed fences, mud walls. They also had the artificial gardens with some odd shaped stones, old pines, bamboos, Japanese apricots, willows, paulownia trees, lotuses and plantains in the secured Madangs. 5. Gyeong Hwa Sa Jog(The scholars of the ruling class adapted to the 18th century's new historical aspect) of late Joseon Dynasty built the villas at the beautiful scenery closed to the their houses. 6. The Gardens around pavilions were located high closed to the mountain streams with nature like beautiful forests, oddly formed rocks, precipitous cliffs and viewing stones. The back side of the pavilion was enclosed by bamboo forests and the front had pines, ginkgoes and willows as shade trees. 7. The beautiful scenery which was preferred as the place for Ahoi was basically with fantastic peaks and precipitous cliffs which forms the distant view harmonized with a waterfall. Broad and flat rocks at the summit of a mountain which commands a bird's-eye view or on a mountain streamside with pine forest, willows and plum trees were chosen as the optimal places for Ahoi. 8. Pine trees were presumed to be more preferable than other species in the garden, especially an single planted old pine tree accented symbolism. 9. Portable tea braziers for boiling tea were adopted in all four types of the gardens. 10. The gardens mixed with auspicious landscape elements were the places of the arts for an unworldliness Ahoi through GeumGiSeoHwa(enjoying strings, go, writing and painting) and boiling tea.

• Weed & Turfgrass Science
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• v.2 no.1
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• pp.30-37
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• 2013

The objective of this research was to understand herbicidal activity of essential oils isolated from leaves of pine (Pinus densiflora), nut pine (Pinus koraiensis), larch (Larix kaempferi) and khingan fir (Abies nephrolepsis) in Korea. In a seed bioassay, essential oils of nut pine, larch and khingan fir inhibited the growth of rapeseed (Brassica napus) seedlings by 50% at 4,766, 1,865, $5,934{\mu}g\;ml^{-1}$, respectively, however, that of pine did not show any herbicidal effect. In a green house experiment, fall panicum, Southern crabgrass, sorghum, barnyardgrass, quackgrass, black nightshade, Indian jointvetch, velvet leaf, and Japanese morningglory were controlled in 24 hours by the foliar application of 10% essential oils from pine, nut pine, larch and khingan fir. The treated plant parts showed burndown effect, however, new shoots appeared 3 days after treatment. Results of GC-MS analysis showed that essential oils from pine, nut pine, larch and khingan fir contained 16, 25, 25, and 16 compounds, respectively, with hydrocarbons, alcohols, ketones, and esters. The major compounds of the essential oils were 3-carene, bornyl acetate, camphene, limonene, ${\alpha}$-pinene, ${\beta}$-pinene and ${\beta}$-phellandrene.

• Korean Journal of Occupational Health Nursing
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• v.7 no.2
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• pp.177-185
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• 1998

The purposes of this study were to investigate the effects of farming in greenhouses with respect to subjective fatigue symptoms among farmers and the degree of symptoms. The study compared 176 green-house farmers with 216 open field farmers using a subjective fatigue symptoms rating scale developed by the Industrial Research Institute of Fatigue, Japanese Association for industrial Hygiene. 1. With respect to complaint rates of the subjective fatigue symptoms, the results indicated that greenhouse farmers have, in order of severity, high degrees of low back pain, difficulty in collecting thoughts, and apt to forget. 2. With respect to cumulative scores of fatigue symptoms, the results indicated that both groups of farmers exhibited a lack of attentiveness and a high degree of dullness and sleepiness(category I), body projection of fatigue(category II), and difficulty in concentration(category III). 3. With respect to general characteristics, it was found that the degrees of subjective fatigue symptoms were found to be higher among females, people with lower educational levels, and the elderly, regardless of the group. 4. With respect to work related factors, farmers with more years of experiences were found to have higher degrees of subjective fatigue symptoms, except for open field farmers with less than nine years experience. Both groups of farmers were found to have high degrees of subjective fatigue symptoms when working less than eight hours a day and less than six months a year. 5. With respect to health habits, for people who get less than eight hours of sleep per day exhibited higher fatigue scores than people who get more than eight hours. People who do not smoke and drink also exhibited higher fatigue scores than people who smoke and drink. 6. The results of multiple regression showed that the risk factors related to the subjective fatigue symptoms of farmers in the greenhouse group were ages, levels of education, sex and for the comparison group, were sex. years of farming, and hours of sleep. The R-square were 12.5% in the greenhouse group and 12.1% in the comparison son group. The differences between the greenhouse and open field farmers in the degrees of fatigue symptoms were found not to be statistically significant even if the working conditions of the greenhouse farmers were poor. This may be attributed to non-work related factors, i.e., social, economical, and psychological factors among greenhouse farmers.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.37 no.2
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• pp.198-208
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• 1992

Recently, a nursery mat made from rock wool has realized transplanting of the younger seedlings with the ordinary transplanting machines for Chibyo and Chubyo(3 and 4～5 leaved seedling, respectively). The seedlings defined as the 'Nyubyo' or 'Nursling seedlings' became possible to achieve economic profits from the reduction in both working time and costs. It being widely noticed as a strategy to solve the difficulties in current rice cultivation. The nursling seedlings are 1.4 to 2.5 leaves and height at 4.5 to 7cm, grown 4 to 7 days after seeding. They maintain still up to 50 to 80% of their nutrients in the endosperm, and can grow by using only their own nutrients for a certain period of time after transplanting. Nursling seedlings take 2 days in the nursery chamber at 32$^{\circ}C$ after seeding, and 2 days in the greening house at $25^{\circ}C$. This is only 4 days, all together, to make the nursling seedlings of 1.5 leaves which are ready for transplanting. Watering is only needed once at the sowing time. It only takes 1 or 2 waterings even to raise a seedlings for a period of 7 days. The number of nursery boxes can be reduced because it is possible to sow more densely(220 to 240g per box), thus it only needs seedlings of 15 to 16 boxes per 10 a which leads to a reduction in facilities and space needed. Temperature during the nursery period can be artificially adjusted more precisely which may lead to the prevention of temperature stress. The nursling seedlings can root rapid by because the crown roots from the coleoptile node begin to emerge immediately after transplanting. They show strong resistance to low temperature (12$^{\circ}C$) and deep-planting. There is no danger in the rooting of the seedlings even if half of their height is buried into the soil. Moreover, it can root at a rate of up to 65 to 80% even if the full height of the seedlings is buried. They show also strong resistance to submergence (10～15cm). The nursling seedlings tend to grow by producing tillers from lower nodes. It is therefore, necessary to control to keep the proper numbers of tillers per unit area. They have no fear in the delay of heading and their yield components can be so well balanced that the same level of yield was achieved with the nursling seedlings compared to that with Chibyo. It was further suggested that if the surplus tillers can be avoided by such cultivation practices, the number of grain per panicle can be kept greater and higher yield can be realized. Practical experiments with the nursling seedlings conducted in 1989 and 1990 by farmers in various areas showed exciting results. The nursling seedlings will become widely spread, or at least occupy an important position in Japanese and also in Korean rice cultivation techniques.tivation techniques.

• Cross-Cultural Studies
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• v.39
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• pp.241-286
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• 2015

This study explores how folktales' motifs are used in diverse cultural contents such as literature, movies, or comics. More precisely, it is concerned with mysterious characters like Babayaga and Koshchei who appear in Russian fairytales. When the motifs of the reviewed literature are analyzed, the following three criteria are used for classification: New Writing, Rewriting, and New Version. Or course, it is New Writing that is far from the original work. Most of the collected works, including Joan Aiken's The Kingdom Under the Sea, Patricia Polacco's Babushka's Doll, Babushka Baba Yaga, and Tai?-Marc Le Thanh's BABAYAGA, belong to New Writing. The New Writing type mainly focuses on Babayaga's secluded life. In fairytales, Babayaga is depicted as the goddess of Mother Earth, the heroine of the Nature, or the ruler of the Animal Kingdom. That is why she lives in the deep and uninhabited wood. She is related to the Coming of Age ceremony. Her 'Hut on hen's legs' is an obstacle for immature protagonists to face before they come of age. Protagonists are supposed to solve the problems posed by Babayaga. If they succeed, they can get her magical help so as to complete their final mission. Babayaga is likely to appear as their antagonist. Protagonist may be subjected to a terrible ordeal created by Babayaga, and then come of age by recovering from that ordeal. Sometimes, Babayaga helps protagonists to get a grip on reality. That is why she lives in a hut in the deep and dark forest which is on the borderline between life and death. On the other hand, Marianna Mayer's Baba Yaga and Vasilisa the Brave has been classified as a controversial work between New Writing and Rewriting. It is apparently closer to New Version. However, it cannot be classified as a work of New Version because the author incorporates 'probability' into her work. Among the reviewed works, it is Korean Writer Rye, Kami's The Spider Woman's House that best reflects the essence of Babayaga. Babayaga and other characters are amusing in movies because most of the movies are animations for children. In one sense, it is positive that the scary characters in folktales are approachable to children. In other sense, however, it is regrettable that symbolic motifs are completely eliminated. In Mike Mignola's Hellboy, Japanese animations such as Index or Narutaru, on-line games such as Cabal or Vampire: The masquerade, the essence of the supernatural characters in folktales is completely eliminated, and only their 'belligerent power' stands out. It is desirable to put stories into perspective whether they are written or told. The literature property of folktales provides a special opportunity to readers. In this light, a variety of motifs have a good reason to be reborn as modern cultural contents. The bottom line is to maintain its true nature.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.1-11
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• 2011

Located in Namwon-si, Jeonlla Bukdo, Gwanghallu Garden is created around Gwanghallu, which was a government office in the period of Joseon Dynasty and shows its looks as a government office building of the times. However, Gwanghallu Garden is recognized rather as a background site of Chunhyangjeon, representing a local culture, than the features and picture as a government office garden in the period of Joseon Dynasty because Gwanghallu appeared as the background of Chunhyangjeon in its Chinese character script and, after 1930s, Chunhyang Sadang was built up and Chunhyang Festival held, and it's recognized rather as a site for arousing national consciousness and cherishing Chunhyang for its integrity in the Japanese ruling era of Korea than as a government office building in the period of Joseon Dynasty. With it being more recognized as the background of Chunhyangjeon than an ancient government office building, Gwanghallu has been managed as a private house garden or event place of folk festival as the background of Chunhyangjeon than preserved and managed as ancient government office building, and now the looks and features as a garden of government office are hardly seen because of indiscriminate trees and making of structure and spaces. Therefore, to preserve and maintain Gwanghallu Garden as the garden of government office in the period of Joseon Dynasty, it's required to survey the trees, structure and spaces created in Gwanghallu Garden and compare the true condition with its original looks by studying its literature and it's suggested that the garden area created around Gwanghallu should be repaired and managed by separation from as the background of Chunhyangjeon. Such means of management may keep the looks of Gwanghallu as the ancient office garden while Chunhyangjeon can also settle down as a local culture in the background.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.53-79
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• 2004

This paper explores the relationship between Korean immigrants to the United States and their religious identity from the cultural point of view. Most scholarly studies on Korean immigrants in the United States have been dominated by sociological approach and ethnic studies in examining the social dimension of the Korean immigrant communities while neglecting issues concerning their religious identity and cultural heritage. Most Korean immigrants to America attend Korean churches regardless their religious affiliation before they came to America. One of the reasons for this phenomenon is the fact that Korean church has provided a necessary social service for the newly arrived immigrants. Korean churches have been able to play a key role in the life of Korean immigrants. Korean immigrants, however, have shown a unique aspect regarding their religious identity compared to other immigrants communities in the United States. America is a nation of immigrants, coming from different parts of the world. Each immigrant community has brought their unique cultural heritage and religious persuasion. Asian immigrants, for example, brought their own traditional religions such as Hinduism, Buddhism. People from the Middle Eastern countries brought Islamic faith while European Jews brought the Jewish tradition. In these immigrant communities, religious identity and cultural heritage were homo genously harmonized. Jewish people built synagogue and taught Hebrew, Jewish history, culture, and faith. In this case, synagogue was not only the house of worship for Jews but also the center for learning Jewish history, culture, faith, and language. In short, Jewish cultural history was intimately related to Jewish religious history; for Jewish immigrants, learning their social and political history was indeed identical with leaning of their religious history. The same can be said about the relationship between Indian community and Hinduism. Hindu temples serve as the center of Indian immigrantsin providing the social, cultural, and spiritual functions. Buddhist temples, for that matter, serve the same function to the people from the Asian countries. Chinese, Japanese, Vietnamese, Tibetans, and Thais have brought their respective Buddhist traditions to America and practice and maintain both their religious faith and cultural heritage. Middle Eastern people, for example, have brought Islamic faith to the United States, and Mosques have become the center for learning their language, practicing their faith, and maintaining their cultural heritage. Korean immigrants, unlike any other immigrant group, have brought Christianity, which is not a Korean traditional religion but a Western religion they received in 18th and 19th centuries from the West and America, back to the United States, and church has become the center of their lives in America. In this context, Koreans and Korean-Americans have a unique situation in which they practice Christianity as their religion but try to maintain their non-Christian cultural heritage. For the Korean immigrants, their religious identity and cultural identity are not the same. Although Korean church so far has provides the social and religious functions to fill the need of Korean immigrants, but it may not be able to become the most effective institution to provide and maintain Korean cultural heritage. In this respect, Korean churches must be able to open to traditional Korean religions or the religions of Korean origin to cultivate and nurture Korean cultural heritage.