• Journal of The Korean Society of Grassland and Forage Science
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• v.25 no.1
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• pp.71-82
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• 2005

Khori(高麗) refers to the Chaabog(reindeer) that live on lichens(蘚) on Mt. Soyon(鮮) in which pastures are the cold and dry plateau of North Eurasia. Thus, the origin region of the Khori or Koguryo that are the ancestors of the reindeer-herding pastoral nomads(馴鹿 遊牧民) can be said to be the Steppe-Taiga-Tundra pastoral areas of North Eurasia and North America. When the pastoral nomads moved on to the great mountain(大山) zone of the Jangbaek(長白) to the Baekdu(白頭) Mountains, they could have been in contact with pastoral farmers or agricultural farmers living there and they became the farmers remaining on agricultural farms. They were the Koryo people, the ancestors of Korea. Staying in one place, they gradually forgot the origin of their reindeer-herding pastoral nomadic history in the Northwest area of Mt. Soyon, the small mountain(小山) zone of the Steppe-Taiga-Tundra pastoral areas. In other words, they lost their identity as reindeer-herding pastoral nomads when they entered the agricultural area after leaving the pastoral area. However, since their basic genes had already formed when they lived on the cold and dry plateau of North Eurasia, it is possible to study their pastoral nomadic history focusing on 'the minority living in the broad area(廣域少數)', by utilizing highly advanced biotechnological science and focusing on genes and information technology innovation, and removing various past hindrances in research. Therefore, it is not so difficult to restore the reindeerherding pastoral nomadic history of the Koguryo(高句麗) people and secure their pastoral nomadic identity, of which the first steps have already been taken into their historical stages. The Eurasian continent and the Korean peninsula, especially the cold and dry plateau of North Eurasia and the Korean peninsula have been closely related to each other ecologically and historically. They can never be a separate space at all. The Eurasian continent lies horizontally east to west and thus, the continent forms an isothermal zone. Also, since the time of producing their own foods, it was relatively easy for people with their technology to move to other places owing to the pastoral nomadic characteristic of mobility. Unlike the Chungyen(中原) region, western Asia and the regions covering the Siberia-Manchu-Korean peninsula where food production revolution was first made were connected to the Mongolian lichens route(蘚苔之路: Ni, ukinii jam) and steppe roads. Although the ecological conditions of nature have changed a bit throughout a long history, it was natural for the many tribes in North Asia living on the largest Steppe-Taiga-Tundra area in the world to have believed 'the legends related to animals in relation to their founders and ancestors(獸祖傳說)'. Assuming that Siberian tigers and the tigers living on Mt. Baekdu were connected ecologically and genetically because of the ecological characteristics of the animals, and their migration from plateau to plateau, we would suspect that the Chosun(朝鮮) tribe living on Mt. Baekdu were ethnically and culturally more closely connected to the farther removed Ural-Altai tribes that lived on the cold and dry plateau region than to the Han(i14;) tribe who lived in Chungyen(中原) that was close to Mt. Baekdu. More evidence is the structure of the Korean language which has the form of 'Subject + Object + Verb', which is assumed to have originated from the speedy lifestyle of the reindeer-herding pastoral nomads. The structure is quite different from that of the Han(漢) language, which is based on agricultural life. Also, it is natural for reindeer riding reindeerherding pastoral nomads or horse-riding sheep-herding pastoral nomads(騎馬, 羊遊牧民) to have held military and political power over the region and eventually to have established an ancient pastoral nomadic empire in the process of their conquest of agricultural regions. The stages for founding global empires in the history of mankind maybe largely divided into two, in terms of ecological conditions and occupations. They are the steppes and the oceans. Of course, the steppe-based empires were established based on the skills to deal with horses and the ability to shoot arrows while riding horses, along with the use of iron ware in the 8th century BC. The steppe-based empires became the foundation for an oceanic empire, which could have been established by the use of warships and warship guns since the 15th Century. Based on those facts, we know that Chosun, Puyo(夫餘), and Koguryo are the products of a developmental process of pastoral nomadic empires on the steppes. Maybe we can easily find the pastoral nomadic identity of the Koguryo more than we expected when we trace the origins and history of the Korean tribe living in the pastures located in the northwest area of Mt. Jangbaek by focusing on pastoral nomadic mobility and organization just as we have investigated the historic origins of Anglo-Saxons in America by focusing on the times before the 15th Century. In the process, we should keep in mind that English culture originated from the Industrial Revolution and was directly delivered to the American continent, although America was far from England and was not an intermediate point on long sojourns either. Further, American culture came back to England in a more advanced form later. The most important thing currently to be resolved is to cause Koreans to look back on their own history in a freer way of thinking and with diverse, profound, and sharp insight, taking away the old and existing conventional recognition that is entangled with complicated interests with Korean people and other countries. The meanings of Chosun, Khori, and Solongos have been interpreted arbitrarily without any historic evidence by the scholars who followed conventional tradition of fixed-minded aristocrats in an agricultural society. If the Siberian cultural properties of the stone age, the earthenware age, the bronze age, and the iron age are analyzed in such a way, archaeological discovery will never be able to contribute to the restoration of the Koguryo's pastoral nomadic identity. One should transcend the errors that tend to interpret the cultural properties discovered in the pastoral nomadic regions as not being differentiated from those of agricultural regions and just interpret them altogether from the agricultural point of view. A more careful intention is required in the interpretation of cultural properties of ancient Korean empires that seem to have been formed due to mutual interactions of pastoral nomadic and agricultural cultures. Also, it is required that the conventional recognition chain of 'reverse-genes' be severed, which has placed more weight on agricultural properties than pastoral nomadic ones, since their settlement on agricultural farms was made after the establishment of their ancient pastoral nomadic empires. There is no reason at all to place priority on stoneware, earthenware, bronze ware, and iron ware than on wooden ware(木器) and other ware which were made of animal skins(皮器), bones and horns(骨角器), in analyzing the history in the regions of reindeer or sheep pastures. Reading ancient Korean history from the perspective of pastoral nomadic history, one feels strongly the instinctive emotions to return to the natural 'mother place'. The reindeer-herding pastoral nomadic identity of the Koguryo people that has been accumulated in volumes in their genes and hidden deep inside and have interacted organically could be reborn with Burqanism(Burqan refers to 不咸 in Chinese), which was their religion by birth and symbolized as the red willow(紅柳=不咸). The mother place of the Koguryo's people is the endless vast green pastures of North Eurasia and North America, where we anticipated the development of Korean livestock farming following the inherent properties in the genes of the reindeer-herding pastoral nomads with Korean ancestors. We anticipate that the place would be the core resource that could contribute to the development of life of living creatures following the inherent properties of their genes and biotechnological factors. In other words, biotechnology used for a search for clues on the well-being of humans could be the fruit brought by Burqanism of the Koguryo people and the fruit of the globalization of Korean livestock farming. It is the Chosun farmer in China come from the vast nomadic reindeer pastures of North Eurasia that resolved the food problem of a billion Chinese people with lowland paddy rice seeds (水稻) by transforming Heilongjiang Province(黑龍江省) into an oceanic lowland paddy rice field(水田). Even Mao Tse-tung(毛擇東) could not resolve the food problem by his revolution campaigns for tens of years. Today is the very time that requires the development of special livestock farming following the inherent properties of the ancient Korean reindeer-herding pastoral nomads that respected the dignity of life on the cold and dry plateau of North Eurasia and the America continent. I suggest that research should be started from the pastures of the Dariganga Steppe in East Mongolia that was the homeland of Hanwoo(韓牛) and the central horse-herding steppe place(牧馬場) of Chingis Khan's Mongolia. The Dariganga Steppe is awash with an affluent natural environment for pastoral nomadic living however, the quality of life of the pastoral nomads there is still low. I suggest we Koreans, the descendents of the Koguryo, should take our first steps for our livestock farming business project and develop the Northern nomadic pastures, here at the pastures of the Dariganga Steppe, which is the Mongolian core place of state-of-the-art technology for military weapons.

• Journal of Korean Society of Rural Planning
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• v.5 no.2 s.10
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• pp.46-55
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• 1999

This paper examines the pastoral ideal and its legacy to landscape design. We have had the routine convention of experiencing natural beauty from the picture-like nature. We, who would liken a scenic view to a picture, often equate natural beauty with superficial representations of nature shown in pastoral literature and traditional landscape paintings: the lush of towering trees, the field of endless green, the soft babbling flow of the river and the crisp clear sky. It is not a portrayal of nature as it is, but in fact a conceptual expression of its ideal form. The ideological root of that natural beauty can be retraced to the pastoral ideal, so eagerly longed for by people of the western world. A pastoral landscape graciously marked with leisurely peace and subtle harmony is what we identify as beautiful nature. In fact, however, it is no more than an artificial refuge in contextual isolation from its surrounding, and a by-stander's nature seen purely through the eyes of the outsider. The tradition of pastoralism, reaching its peak in the 18th century with its English Landscape Garden style, was transplanted into the real world through the practice of landscape architecture. Landscape design in such a form is just a static means of decoration devoid of meaning and process. And we simply identify the green ornamentation with nature.

• Nutrition Research and Practice
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• v.7 no.2
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• pp.122-131
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• 2013

Based on data generated from 180 randomly selected households with children age under five years old in Aysaita district of Afar region of Ethiopia, this study explored prevalence of malnutrition and scrutinized household characteristics, maternal characteristics, specifics of the child and economic variables associated with child malnutrition. The height-for-age Z-scores (HAZ), weight-for-height Z-scores (WHZ) and weight-for-age Z-scores (WAZ) were used to measure the extent of stunting, wasting and underweight, respectively. The results revealed that prevalence of long term nutritional imbalance and malnutrition status indicator (i.e. stunting) was 67.8%. The short term measure (wasting) was found to be 12.8% and underweight was found to be 46.1%. Moreover, children in households which are headed by women, and characterized by more dependency ratio, less access to assets, health services and institutions are more likely to be undernourished.

• The Journal of the Convergence on Culture Technology
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• v.8 no.6
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• pp.479-486
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• 2022

Midlife is a critical time when people look back on their life and evaluate it from current state. In middle age, there is a satisfaction with achievement and a sense of crisis between reality and expectation. Research on pastoral counseling in the middle age to minimize problems and conflicts that occur in the transition period of crisis or opportunity is meaningful. Based on biblical principles, pastoral counseling should be able to help the client's needs and development tasks to be reproduced into a meaningful life on the basic premise of a realistic meeting with God. Therefore, through a literature review, the developmental views of Jung, Ericsson, Levinson, and the pioneers of middle-aged research, were examined. From this realistic point of view, the integration of pastoral counseling and reality therapy is considered to be very useful by allowing the harmony of internal dialogue and behavior to start together through the feasible realistic behavior and responsibility of one's choice. Insights on oneself and specific counseling methods of realistic therapy will present a new type of counseling through integration with pastoral counseling. Therefore after examining the theoretical background and characteristics of reality therapy, we intend to help overcome the middle-aged crisis through the meeting pastoral counseling and reality therapy.

• The Journal of the Korea Contents Association
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• v.20 no.1
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• pp.658-667
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• 2020

The purpose of this study was to develop the Servant Leadership Scale-Pastoral Version(SLS-P). In order to accomplish the purpose of this study, analyzed the relationships of Christian tradition and servant leadership, explored the rationale about servant leadership measurements and 366 of the Christians were sampled through the cluster sampling. The finding of the study were as follows: First, The characteristics of servant leadership analyzed in Bible traditions and Jesus model. Second, The factorial structure of PHS was extracted as 5 factors (sharing, serving, caring, humbling, leading) with 23 items. Third, The utilizations of this SLS-P expects to be evaluated to the servant leadership program in the pastoral setting.

• Asian-Australasian Journal of Animal Sciences
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• v.33 no.1
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• pp.44-52
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• 2020

Objective: Minerals are one of the important nutrients for supporting the growth of sheep grazing in the highland, northwest of China. The experiment was conducted to investigate the relationship of both macro and micro minerals in sheep grazing in the highlands of six districts located in the Qilian Mountain of China. Methods: Samples of herbage (n = 240) and soil (n = 240) were collected at random in a "W" shape across the area designated for harvesting from 24 farms, where the sheep commonly graze in October (winter) for mineral analyses. In addition, serum samples were taken via jugular vein from 20 sheep per farm from 24 farms (n = 480 samples in total) for serum minerals analyses. Mean values of macro and micro minerals were statistically compared among districts and the correlations among soil-plant-animal were statistically analyzed and correlations were regressed, as well. Results: The results revealed that there were variations for both macro and micro minerals among districts. Statistical analysis of the correlation coefficients between herbage and sheep were significantly different for most of the minerals but not for P, Cu, and Se. Many correlation regression coefficients were found significantly different among minerals of herbage, soil, and sheep serum especially those of K, Na, Fe, Mn, and Zn (between herbage and sheep serum), and Fe and Mn (between herbage and soil), Na, Fe, Mn, and Zn (between soil and sheep serum), respectively. The regression coefficient equations derived under this experiment for prediction of Ca (R² = 0.618), K (R² = 0.803), Mg (R² = 0.767), Na (R² = 0.670), Fe (R² = 0.865),Zn (R² = 0.950), Mn (R² = 0.936), and Se (R² = 0.630), resulted in significant R² values. Conclusion: It is inferred that the winter herbage minerals in all the districts were below the recommended levels for macro minerals which indicated there would be some mineral deficiencies in sheep grazing the herbage in these regions. Supplemental minerals may therefore play an important role in balancing the minerals available from the herbage in winter and would lead to increased productivity in sheep on the highland areas of China. These findings could be potentially applied to the other regions for improving the livestock productivity.

• Journal of The Korean Society of Grassland and Forage Science
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• v.38 no.4
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• pp.298-309
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• 2018

This study examined the multi-functionality of an eco-pastoral system in alpine grassland and measured its economic value. The multi-functionality can be divided into three categories: direct-use value, indirect-use value, and heritage value. Direct-use value includes both extractive (forage and livestock production) and non-extractive (recreation and tourism) functions. Indirect-use value includes the functions of water conservation, soil erosion control, atmospheric control, landscape, livestock-manure management, and forest firebreaks. The heritage value includes the function of species diversity. The results showed that the annual value for 1 hectare of the eco-pastoral system in alpine grassland's direct use was estimated to be 21,090,874 Korean won; the indirect-use value was 15,562,203 won when the landscape in grassland system, and 16,018,224 won when the landscape comprised in silvopastoral system. The value of the species diversity in heritage terms ranged from 767,273 to 1,578,845 won, depending on whether it included any endangered species. The total value of multi-functionality of the eco-pastoral system in alpine grassland was estimated to be a minimum of 37,420,350 won/ha and a maximum of 38,687,942 won/ha. The results of this study can provide useful insights for the eco-pastoral system in alpine grassland policies in Republic of Korea.

• Animal Bioscience
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• v.35 no.6
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• pp.838-846
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• 2022

Objective: Native plants can be used as additives to replace antibiotics to improve ruminant feed utilization and animal health. An experiment was conducted to evaluate the effects of Gentiana straminea (GS) on nutrient digestibility, methane emissions, and energy metabolism of Simmental calves. Methods: Thirty-two (5-week-old) male Simmental clves, with initial body weight (BW) of 155±12 kg were fed the same basal diet of concentrates (26%), alfalfa hay (37%), and oat hay (37%) and were randomly separated into four treatment groups according to the amount of GS that was added to their basal diet. The four different groups received different amounts of GS as a supplement to their basal diet during whole experiment: (0 GS) 0 mg/kg BW, the control; (100 GS) 100 mg/kg BW; (200 GS) 200 mg/kg BW; and (300 GS) 300 mg/kg BW. Results: For calves in the 200 GS and 300 GS treatment groups, there was a significant increase in dry matter (DM) intake (p<0.01), average daily gain (ADG) (p<0.05), organic matter intake (p<0.05), DM digestibility (p<0.05), neutral detergent fibre (NDF) digestibility (p<0.05), and acid detergent fibre (ADF) digestibility (p<0.05). Dietary GS supplementation result in quadratic increases of DM intake (p<0.01), ADG (p<0.05), NDF intake (p<0.05), and ADF intake (p<0.05). Supplementing the basal diet with GS significantly increased nitrogen (N) retention (p<0.001) and the ratio of retention N to N intake (p<0.001). Supplementing the basal diet with GS significantly decreased methane (CH₄) emissions (p<0.01), CH₄/BW^0.75 (p<0.05) and CH₄ energy (CH₄-E) (p<0.05). Dietary GS supplementation result in quadratic increases of CH₄ (p<0.01) and CH₄/DM intake (p<0.01). Compared with 0 GS, GS-supplemented diets significantly improved their gross energy intake (p<0.05). The metabolizable energy and digestive energy intake were significantly greater for calves in the 100 GS and 200 GS calves than for 0 GS calves (p<0.05). Conclusion: From this study, we conclude that supplementing calf diets with GS could improve utilization of feed, energy, and N, and may reduce CH₄ emissions without having any negative effects on animal health.

• Sijohaknonchong
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• v.21
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• pp.111-141
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• 2004

Jeung Wan-yeong expresses his perception of hometown in two ways. First, it is a nature-friendly pastoral place. His geographical hometown, a nature-friendly pastoral place, is Gimcheon; he produced many works in which he longed for nature in the place. These works have a large amount of lyric, pastoral, and bucolic contents, without any conflict, on the basis of peace, longing, and Oriental nature-friendly thought. Second, the hometown perceived by Jeung Wan-yeong is a rest place for both ancestors and descendants. According to his definition, 'Hometown is a village where the living and the dead coexist: Longing for a hometown immediately may be that for parents, and is often expressed as that for siblings and old friends. In other words, a hometown is a place where there are ancestors' graves, and parents, siblings, and relatives; in Jeung Wan-yeong's works where it is perceived as a place with memories for them. the hometown has eternal maternity.

• Journal of Christian Education in Korea
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• v.65
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• pp.103-131
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• 2021

The purpose of this study is to identify the direction of future Christian ministry by examining the educational/pastoral ministries of Korean churches during the COVID-19 period. The study used the case study method, where pastors from four different churches were the primary sources of data. Although each church has its own unique ministry, special early morning prayer meetings, family worship services, family Vacation Bible Schools, Bible writing and reading programs, and on-line discipleship training programs were common. In addition, each church implemented special programs that reflected the characteristics and needs of the church, like a talk show, visible radio, surfing meeting, and book-making of Bible manuscripts. Based on these results, ministry programs reflecting the church's pastoral philosophy, strengthening community consciousness, restoring the spiritual function of the family, utilizing online teaching methods, and psychological support for the underprivileged are proposed. In addition, the recovery of Christian publicity and the help from denomination or specialized institutions to develop the programs and online materials were suggested. Through this study, the direction of educational/pastoral ministry in a time of COVID-19 and post-COVID-19 is proposed.