• Korean Journal of Pharmacognosy
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• v.31 no.1
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• pp.87-94
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• 2000

Mt. Dae-Am is the branch-range of DMZ located on the $38^{\circ}7'$ N KangWon-Do in South Korea. The resources of important Herbal medicine (medicinal plants) were Phacellanthus tubiflorus (fam.: Orobanchaceae), Ostericum maximowiczii, Dendranthemum zawadskii Herbich f. latifolium, D. zawadskii subsp. acutilobum, D. var. campanulatum, Halenia corniculata (fam.: gentianaceae), Prunus mandshurica var. glabra, Acanthopanax divaricatus f. inermis. A. chiisanense, A. sessiliflorum, Eleutherococcus senticosus, Bupleurum longeradiatum, Heracleum moellendorffii sub-spp. subbipinnatum, Sanicula rubriflora, Spuriopimpinella bracycarpa f. latifolia, Angelico gigas, Artemisia montana, A. stelleriana, Paeonia japonica, Phellodendron amurense, Schizandra chinensis, Menyanthes trifoliata, and Gentiana axillariflora var. coreana, etc.

• Journal of Korean Society for Atmospheric Environment
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• v.17 no.3
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• pp.289-297
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• 2001

From March 1998 to February 1999, we observed visibility and weather change in Dae Chung Bong and Kwon Keum Sung three times a day; at 10 Am, 1 PM and 4 PM. During research period (357 days for Kwon Keum Sung, 351 days for Dae Chung Bong), clear days were 185 days(52%) in Kwon Keum Sung and 149 days (43%) in Dae Chung Bong. Months that had many clear days in a year were December and January in both area. The rate of clear day to cloudy day in Sokcho downtown and Dae Chung Bong was 5 to 5, 4 to 6, respectively. The number of cloudy day in a year in Dae Chung Bong was 34days more than in Sokcho downtown. The visual distance in Kwon Keum Sung was 12.2km on the clear day, and 3.3km on the cloudy day. The yearly average was 7.9km. And we can see 8.9km farther on the clear day. The visual distance in Dae Chung Bong was 13.3km on the clear day, and 3.1km on the cloudy day. The yearly average was 8.1km. The visibility of clear day was 10.2km longer than that of cloudy day. The percentage to observe East Sea clearly was about 70% between December and January in both areas, and showed the highest visibility during research period. We observed Mt. Keumkang from 3 to 6 times in a month except rainy season. The yearly average visibility was 2%. If you go Mt. Serok except April, when there was yellow duet cloud from China, and rainy season (between the last of June and early of September), you can appreciate the most beautiful Mt. Sorak with Mt. Keumkang.

• Journal of Plant Biology
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• v.13 no.3
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• pp.20-24
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• 1970

In the moor of Mt. Dae-am, the following communities are seen in successive order ranging from the north to the south; the Sanguisorba Argutipens-Carex jaluensis community, the Carex jaluensis-Sanguisorba Argutipens-Sphagnum community, the Sphagnum cymbifolium-Carex jaluensis community, the Carex jaluensis-Sanguisorba Argutipens community and the Calamgrostis Langsdorfii-Ottelia alismoides community. The properties of the peats vary according to the community type, that is, nutrients such as organic matter, total nitrogen, exchangeable K and Mg in the soil tend to decrease as the plant communities shift from the north to the south. The pH range for eleven stations samples was 3.9 to 5.7, and the meadian is 4.6. The content of exchangeable Ca decreases from station to station successively towards the center which is poor in calcium. Presumably there appears to be a clear correlation of Sphagnum cymbifolium with the amount of exchangeable Ca and value of pH produced in bogs by the breakdown or organic residures. The nutrient content of the representative plants of the moor shows no definite relation with the station of their habitats.

• Korean Journal of Ecology and Environment
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• v.38 no.1 s.110
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• pp.45-53
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• 2005

The environmental change of Yong-nup in Mt. Dae-Am, which is located at the northern part of Kangwon-Do, Korea, was assesed with peat sedimentary carbon and nitrogen isotope analysis. The surface layer of the peat (0 ${\sim}$ 5 cm) was 190 year BP, and the middle layers (30 ${\sim}$ 35 cm and 50 ${\sim}$ 55 cm) were 870 year BP and 1900 year BP, respectively. Bulk sedimentation rate was estimated to be about 0.4 mm $year^{-1}$ for 0 cm to 30 cm and 0.15 mm $year^{-1}$ for 35 cm to 50 cm. The $^{14}C$ age of the bottom sediment (75 ${\sim}$ 80 cm) collected and measured in this study was about 1900 year BP, although it was measured that the $^{14}C$ of the lowest bottom sediment in Yong-nup was 4105 ${\pm}$ 175 year BP (GX-23200). Since the $^{14}C$ ages for 50 ${\sim}$ 55 cm and 75 ${\sim}$ 80 cm layers were almost the same as 1890 ${\pm}$ 80 fear BP (NUTA 5364) and 1850 ${\pm}$ 90 year BP (NUTA 5462), respectively, we have estimated that the deep layers (55 ${\sim}$ 80 cm) in the high moor were the original forest soil. The low organic C and N contents in the deeper layers supported the inference. The sediment of 50 ${\sim}$ 55 cm layer contains much sandy material and showed very low organic content, suggesting the erosion (flooding) from the surrounding area. In this context, the Yong-nup, high moor, of Mt. Dae-Am, might have developed to the sampling site at about 1900 year BP. The ${\delta}^{13}C$ values of organic carbon and the ${\delta}^{15}N$ values of total nitrogen in the peat sediments fluctuated with the depths. The profile of ${\delta}^{13}C$ may indicate that the Yong-nup of Mt. Dae-Am have experienced the dry-wet and cool-warm period cycles during the development of the high moor. The ${\delta}^{15}N$ may indicate that the nitrogen cycling in the Yong-nup have changed from the closed (regeneration depending) system to the open (rain $NO_3\;^-$ and $N_2$ fixation depending) system during the development of the high moor.

• Journal of the Korean Society of Costume
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• v.19
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• pp.141-155
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• 1992

The Buddhist costumes, unlike the ordinary ones, have not been studied comprehensively due to their religious, non-popular and non-social features. In this regard, this paper aimed at reviewing the styles and symbolic Characters of the monks' dancing costumes for the traditional Buddhist ceremony of 'Spirit Vulture Peak'(The Intangible Cultural Asset No.50.) Here, the 'Spirit Vulture Peak Ceremony' is a kind of Buddhist ceremony commemorating the Buddha's preaches on the peak of Mt. Grdhrakuta by means of symbolized ritual and reformation procedures. The methodology of this study depended on the research of literatures, personal observation of the actual ceremony and the discussion with Priest Park Song-am. The dancing style of the Ceremony can be divided into four categories; the cymbal dancing., the drum dancing , the butterfly dancing and the column-beating dancing. And for the dancing costumes, the loose ritual mantle, the long-sleeve robe and the buddhist costume are used; the loose mantle and the long-sleeve robe are for the drum dancing. The style of the loose mantle is rectangular, sewn every odd knot between 5 and 25 ones. According to the record, its color was initially grey or red-yellow, but varied depending on the local rules. The four corners of the loose mantle have a rectangular-cloth embroidery of sky & king patterns, and the center is embroidered with the Sun'Moon designs or 'Om/Nan' letters in the Korean spells. The light of Sun/ Moon designs symbolizing the sky and the earth respectively are indigenous to a particular school in Korea. The long-sleeve robe has a traditional over-coat style. and is called otherwise of if some design is added. The total clothing or dancing costumes for the Ceremony include 'the Dae-ryung (meaning great peake)loose mantle', 'the White Paldad(meaning Chinese Character eight) long-sleeve robe and the peaked hat. The Dae-ryung mantle is a kind of ritual costumes with the shorter length than the ordinary mantles, and has a character 'Ryung' in Chinese spell attached with three to six colors. The White Paldae robe is shorter than the ordinary robes in the total length but longer in the length of sleeves. It is put on over the mantle from the left shoulder, and used often for the butterfly and column-beating dancings. It is hoped that this study will promote the study on the customs and rites of the Buddhism rather than on the thoughts, and contribute to the further studies.

• Journal of Life Science
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• v.21 no.3
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• pp.435-443
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• 2011

The purpose of this study is to identify the effects of exercise training [ET, 10~18 m/min (speed), 20~30 min (exercise duration)/a day for 5 day/wk, 6 wk) on PGC-$1{\alpha}$, GLUT-1, Tfam, Cu,Zn-SOD and Mn-SOD proteins in brain of STZ-induced diabetic rats. The male Sprague-Dawley (SD) rats were single-injected intraperitoneally with 50mg/kg of streptozotocin (STZ) to produce STZ-induced diabetic rats. Rats were divided into 3 experimental groups with 8 rats in each group, as follows: (1) non-STZ group (n=8), (2) STZ-CON group (n=8), (3) STZ-EXE group (n=8). The results of this study suggest that i) serum glucose level was significantly reduced in STZ-EXE group compared with STZ-CON group (p<0.05), ii) PGC-$1{\alpha}$ (p<0.001), mtPGC-$1{\alpha}$ (p<0.001), GLUT-1 (p<0.001), and mtTfam (p<0.001) proteins in brain of STZ-induced diabetic rats were significantly increased in STZ-EXE group compared with STZ-CON group, iii) Cu,Zn-SOD (p<0.001) and Mn-SOD (p<0.01) proteins in the STZ-induced diabetic rats were significantly increased in STZ-EXE group compared with STZ-CON group. In conclusion, the findings of the present study reveal that treadmill exercise training increases brain GLUT-1 protein level possibly through up-regulation of PGC-$1{\alpha}$ and Tfam proteins which represent key regulatory components of stimulation of brain mitochondrial biogenesis. In addition, treadmill exercise training may prevent oxidative stress by up-regulation of Cu,Zn-SOD and Mn-SOD proteins in the STZ-induced diabetic rats.

• Korean Journal of Heritage: History & Science
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• v.42 no.2
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• pp.62-85
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• 2009

The Nam-Hae Sin-sa, the South Sea shrine in Yeong-Am, Korea was a national institution for public peace and bliss, was excavated in 2000, and the shrine and the 3-way-gate were reconstructed in 2001. Hae Sin-sa, the Sea shrine is a place for religious service separated into the Nam-Hae Sin-sa, the Dong-Hae Myo, and the Seo-Hae Dan. The Dong-Hae Myo was reconstructed, but restored shrine and 3-way-gate of the Nam-Hae Sin-sa is not perfect in comparison with excavation plan in 2000, therefore new reconstruction was researched through the related literature, the analysis of historical maps and excavation results, the interview with the concerned people and the case study. This research defines the analysis of the Plan of the Nam-Hae Sin-sa Reconstruction as follows. 1. The Nam-Hae Sin-sa was the institution for religious service operated by national direct management, represents the shrine for public peace and bliss on the Mountain, the Sea, and the River. Especially the Nam-Hae Sin-sa had an important position on the pivot of international trade with China and Japan, and had a role of main shrine with another one in the Mt. Ji-ri San. 2. The name of the Sea shrine was called as Nam-Hae Sin-sa(the South Sea shrine), Dong-Hae Myo(the East Sea shrine), Seo-Hae Dan(the West Sea shrine). But the name of the South Sea shrine had changed in the early period of Chosun as Nam-Hae Sin-sa to the later Chosun as Nam-Hae Dang through the research of related literature and historical map. Such as the Seo-Hae Dan, it was constructed for the Dan, the flat raised-floor without buildings, and changed to the type of Sa-Dang with addition of buildings. 3. The historical map of Hae Sin-sa informs the types of the roof, the Mat-bae roof was used in the Dong-Hae Myo, but the Pal-jak roof was showed in the Seo-Hae Dan and the Nam-Hae Sin-sa. 4. According to the analysis of Yong-Ch'uck the unit length, Nam-Hae Sin-sa was reconstructed in the period of Koryo on large scale, but it was restored in the Chosun on middle scale. And the Unit of Yong Ch'uck was changed into Yeong-jo Ch'uck in the period of Chosun. 5. As the results, The Plan of the Nam-Hae Sin-sa Reconstruction designed the new shrine into the 3 Kan front and the 2 Kan side with 3:2 scale. An-ch'o-gong with Yong-du and Yong Mi the ornaments represents head and tail of dragon, the Un-gong and the ornament of Pa-ryun-dae-gong in the building, and the Ch'ung-ryang of the Yong-du show the image of the institution for religious service for the god of the sea who look like dragon. The inner gate building and the main entrance were designed as same plan and scale as Hyang-gyo, the Korean Traditional School and Shrine of Confucianism, on the basis of results of excavation. Raise the 3-tall gate of the main entrance with harmony of the scale and the shape, because the side of gate building has the Mat-bae roof. 6. This research shows that Plan of the Nam-Hae Sin-sa Reconstruction is composed into shrine space and reservation space from the main entrance to inner gate and shrine like Jung-ak Dan in the Mt. Gye-ryong San, and it also informs the well in the west side of Sin-sa is an important factor of the plan of shrine architecture.