• Journal of Life Science
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• v.27 no.4
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• pp.464-470
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• 2017

Three Korean native cattle (KNC) and seven exotic breeds (Chikso, Hanwoo, Jeju black, Holstein, Japanese black, Charolais, Angus, Hereford, Simmental, and Cross breed) were characterized by using five microsatellite (MS) markers (INRA30, TGLA325, UMN0803, UMN0905, and UMN0929) from the sex chromosome. Genetic diversity was evaluated across the 10 breeds by using the number of alleles per locus, allele frequency, heterozygosity, and polymorphism information content (PIC) to search for locus and/or breed specific alleles, allowing a rapid and cost-effective identification of cattle samples, avoiding mislabeling of commercial beef. It was divided into two main groups from STRUCTURE analysis, one corresponding to KNC and the other to exotic cattle breeds. These results also showed specific genetic differences between KNC and exotic breeds. Nei's standard genetic distance was calculated and used in the construction of a neighbor-joining tree. Results evidenced a correspondence between genetic distance, breeds' history, and their geographic origin, and a clear separation between KNC and exotic breeds. Overall, this study evidenced that DNA markers can discriminate between domestic and imported beef, contributing to the knowledge on cattle breeds' genetic diversity and relationships by using MS markers of the sex chromosome. These markers would be useful for inhibitory effect about false sales and for building an effective tracking system.

• Journal of Mushroom
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• v.11 no.3
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• pp.159-163
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• 2013

We made the first Korean white commercial strain 'Baek-a' developed by crossing between monokaryons derived from brown strains. This variety can be estimated as the Korea's indigenous one different from the origin of Japanese white ones. The optimum temperature of mycelial growth was $25^{\circ}C$ but it needed to adjust to $18{\sim}20^{\circ}C$ when incubated at the bottle cultivation. The optimum temperatures of fruiting body initiation and development were $12{\sim}13^{\circ}C$ and $67^{\circ}C$, respectively. Fruiting body of 'Baek-a' was pure white even developed from crossing with brown strains. 'Baek-a' was a good variety with high quality and high productivity characterized as quite even budding habit, long stipes and hemi-spherical pilei. The days for the fruiting was 7 days and the productivity was $111{\pm}34$ g per 850 ml. This variety needed high concentration of carbon dioxide and it had to be adjusted up to 4,000 ppm for the good quality.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.1
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• pp.48-56
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• 2017

The purpose of this study is to analyze the 'identity' found in constructional characteristics of Geumgok Hongneung, the first imperial tomb of Korean empire. In terms of "sameness", which states for internal self-cognition among ambivalent situations while consisting identity, Hongneung inherited the prosperity of the Chosun dynasty, possessed 'sustainability' related to Cheongryangri Hongneung of Empress Myeongseong, as well as revealed various 'identitification' of situations in order to expose self-esteem as emperor and imperial nations. On the other hand, in terms of "individuality" as an external self-cognition, the opposite phase of sameness, Hongneung is a mixture of the will of Emperor Gojong and Japanese intervention hence formed 5th styles of royal tombs through 'peculiarity' which distinguishes it from the original tradition. In addition, the value of Hongneung is that it actually reflects the confusing and difficult times of the old ages, and it also involves 'excellence' as the place of the according a state funeral of Emperor Gojong and provoking March First Independence Movement. Thus, Geumgok Hongneung is a recorded landscape that clearly reflects the times of royal tombs of the Chosun dynasty, the world cultural heritage, and also the historic landscape showing extraordinary landscape of unique characteristics, 'Hwangjereung'.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 1999.11a
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• pp.157-161
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• 1999

본 연구에서 직물의 열, 수분 전달특성과 KES-FB의 역학적 특성치, 직물표면의 fractal dimension을 측정하여 주관적 의복 착용 쾌적감을 예측하고자 하였다. 실험의복에 사용된 직물은 면 100% 평직물, 면/PET 혼방직물, 피치가공된 면/PET 혼방직물, PET 100% 평직물, 알칼리 감량가공된 PET 100% 크레이프 직물이었으며, 실험의복의 형태는 긴 소매 셔츠로 하였다. 착용실험은 온도 29$\pm$0.5$^{\circ}C$, 상대습도 75$\pm$2%RH, 기류 0.15m/s를 유지하는 항온항습실에서 실시하였고 36명의 여성 피험자(20-23세)들이 참여하였다. 의복 착용감의 하위 구성차원을 파악하기 위해 실험결과를 요인분석한 결과 5 개의 요인으로 추출되었다. 제 1 요인은 체온상승, 수분특성과 관련이 있는 온열.발한감이었으며, 제 2 요인은 무게ㆍ두께감, 제 3 요인은 회복특성감, 제 4 요인은 표면접촉감, 제 5 요인은 온냉감으로 구성되었다. 직물의 표면특성을 정량화하는 방법으로 도입한 fractal dimension 의 분석값들과 종래의 가장 보편적으로 이용되어 온 KES_FB 의 표면 특성치들이 주관적 착용쾌적감 예측에 얼마나 기여하는지 비교해 본 결과, 표면접촉감은 fractal dimension, 접촉점들의 총면적, 접촉점들의 평균 axis ratio, MMD, SMD와 높은 상관을 나타내었다. 또한 종합적 착용쾌적감에 대해서는 SMD 를 제외한 척도들이 유의한 상관을 보였으며, 그 중에서도 fractal dimension 과 접촉점들의 총면적은 0.8 이상의 높은 상관을 나타내었다. 착용쾌적감을 예측하기 위한 회귀분석결과에서는 fractal dimension 만으로 쾌적감의 74%가 설명되었으며 공기 투과도를 첨가하면 두 변수로 $R^2$=.792가 되었다. 설명되는 누적분산값은 67.18%였다.주관적 평가의 결과와 객관적 평가 결과를 이용해 마직물의 태를 평가하는 산출식을 제시하였다. 태 평가치의 경우 16가지 특성치를 모두 넣는 방법과 stepwise 방법, 또 Kawabatark 사용한 순차적 군 회귀법의 세가지 방법의 회귀식 중 16가지 특성치를 모두 넣는 방법의 결정계수가 가장 높았다.tosterone농도는 107.7$\pm$12.0 pmol／l이었고, 남성의 타액내 농도는 274.2$\pm$22.1 pmol／l이었다. 이상의 결과로 보아 본 연구에서 정립된 EIA 방법은 RIA를 대신하여 소규모의 실험실에서도 활용할 수 있을 것으로 사려된다.또한 상실기 이후 배아에서 합성되며, 발생시기에 따라 그 영향이 다르고 팽창과 부화에 관여하는 것으로 사료된다. 더욱이, 조선의 ${\ulcorner}$구성교육${\lrcorner}$이 조선총독부의 관리하에서 실행되었다는 것을, 당시의 사범학교를 중심으로 한 교육조직을 기술한 문헌에 의해 규명시켰다.nd of letter design which represents -natural objects and was popular at the time of Yukjo Dynasty, and there are some documents of that period left both in Japan and Korea. "Hyojedo" in Korea is supposed to have been influenced by the letter design. Asite- is also considered to have been "Japanese Letter Jobcheso." Therefore, the purpose of this study is to look into the origin of the letter designs in t

• (The) Research of the performance art and culture
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• no.18
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• pp.563-598
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• 2009

Gangneung Danoje is a local festival that has its origin in the county festival handed down premodern society. It was designated as an important intangible cultural asset in 1966, and has appreciated as a representative traditional festival of Korea since UNESCO designated it as 'the Oral and Intangible Heritage of Humanity' in 2005. Generally, it is known as a festival which it keeps up the premodern tradition. However, we can know that it is different from the festival performed in the 19 century in its framework and contents if we pay attention to the texts of festival performed in Gangneung today. I think that this change is a result of cultural adaptation by the change of transmission situation, and especially today texts of festival is an result of the pursuit, restoration and reproduction of its traditional form so as to be designated as a cultural asset. In this paper, after I have an accurate grasp of the traditional form of Gangneung Danoje from the present data related to Gangneung Danoje, I will compare its traditional text with the existing text which was reconstructed at the time of being designated as an important intangible cultural asset. To do this work, I verified the composition method of a county festival by investigating a general aspect of county festival in the $Chos{\breve{o}}n$ dynasty, brought out the aspect of its change by comparing its existing text with the procedures and contents of Gangneung Danoje before the Japanese occupation by force, and discussed the matter of its some changes. As a result of my work, I ascertained that the present Gangneung Danoje is very different from the festival transmitted in premodern society in the structure, time and space of festival, and the contents of performance containing the procedures of meeting god, seeing god off, and enjoying god.

• The Journal of Korean Philosophical History
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• no.53
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• pp.131-163
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• 2017

We were already thrown into the modern by the Japanese before reflecting the relevance of modernization and acceptance, and the value of the modern was postponed. The late period of Chosun, people sank into a state of torpor and traditional culture and ideology has caused people to have a negative perception of modern times.Modern times, however, are defined in the relative concept of tradition and modernity in the history of modern times. In order to understand the modern era and its origin, it is necessary to look squarely at the face of modernity. Failure of modern times is a failure of traditional succession.So, if we analyze the causes of the failure of the traditional heritage, why can't we see some of the reasons why we perceive it as a failure? In this thesis, it seeks to understand the diverse views of the traditional elites of the journal and the newspaper, which are published in the traditional education of the journal, and are looking at a variety of views. Moreover, we should seek to explore the traditional elements of the new tradition by discussing the aspects of the educational problems caused by the cause of the accidental break and the educational problems caused by its results.

• 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.

• Journal of Food Hygiene and Safety
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• v.38 no.6
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• pp.496-507
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• 2023

This study investigated species identification and labeling compliance of 48 shrimp products sold in the Korean online markets. Species identification was conducted using the standard DNA barcoding method, using the cytochrome c oxidase subunit I gene. The obtained sequences were compared with those deposited in the NCBI GenBank and BOLD Systems databases. Additionally, phylogenetic analysis was performed to further verify the identified shrimp species. Consequently, 16 shrimp species were identified, including Penaeus vannamei, Pandalus borealis, Palaemon gravieri, Leptochela gracilis, Penaeus monodon, Pleoticus muelleri, Metapenaeopsis dalei, Euphausia pacifica, Lebbeus groenlandicus, Trachypenaeus curvirostris, Argis lar, Metanephrops thomsoni, Metapenaeopsis barbata, Alpheus japonicus, Penaeus chinensis, and Mierspenaeopsis hardwickii. The most prevalent species was Penaeus vannamei, found in 45.8% of the analyzed products. A significant mislabeling rate of 72.9% was found; however, upon excluding generic names such as shrimp, the mislabeling rate reduced to 10.4%. The mislabeling rate was higher in highly-processed products (89.3%) compared with that in minimally-processed products (50%). No correlation was found between the country of origin and mislabeling rate. The results of this study provide crucial data for future monitoring of shrimp products and improving the labeling of shrimp species in Korea.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.140-147
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• 2015

The garden culture of Korea and Japan have been commonly influenced by Wonrim culture of China. Nevertheless, each culture has been settled down through the development of the two separate garden cultures, The purpose of this study is to grasp the formation background and main agent of development through theoretical consideration of gardens in Japanese Imperial Garden Katsura Imperial Villa, which is the origin of the representative garden making style-Circuit Style Garden, to look into the characteristic of spatial organization elements by conducting on-site survey and interview with a garden manager, and to obtain elementary views on Katsura Imperial Villa which is an important case of Japanese garden culture. As a result; first, Katsura Imperial Villa is the first jicheol juyu(round tour of ponds and springs) circuit style garden created by Toshihito Emperor and his son Toshitada Emperor, who were well-versed in Waka through the dynasty literature based on the story of Genji throughout about two generations lasting about 30 years; space composition of this garden is divided into land, island and water space, being composed of a total of 36 space components. Second, Katsura Imperial Villa was created with the primary goal of making a round tour around the garden land by arranging tea pavilions, such as Shokintei, Shokatei and Shoiken, etc., which introduced the then game culture into the garden. Third, the personnel in Katsura Imperial Villa intended to enjoy the scenic characteristics of the area where Katsura Imperial Villa was located from the interior of the garden by making Gepparo which was a tea pavilion for enjoying the rising moon on the hill even a litter faster and longer by piling up earth and setting up stone walls north of Koshoin which was a structure located west of the garden land.

• 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.'