• Journal of the Korean Society of Food Science and Nutrition
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• v.24 no.3
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• pp.470-486
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• 1995

Mammary epithelial cells contain a subpopulation of cells with a large proliferativ potential which are responsible for the maintenance of glandular cellularity and are the progenitor cells of mammary cancer. These clonogens give rise to multicellular clonal alveolar or ductal units(AU or DU) on transplantation and hormonal stimulation. To isolate putative mammary clonogens, enzymatically monodispersed rat mammary epithelial cells from organoid cultures and from intact glands are sorted by flow cytometry according to their affinity for FITC labeled peanut lectin(PNA) and PE labeled anti-Thy-1.1 antibody(Thy-1.1) into four subpopulations : cells negative to both PNA and Thy-1.1(B-), PNA+cells, Thy-1.1+cells, and cells positive to both reagents(B+). The in vivo transplantation assays indicate that the clonogenic fractions of PNA+cells from out-growths of organoids in primary cultures for three days in complete hormone medium(CHM) are significantly higher than those of cells from other subpopulations derived from cultrues or from intact glands. Extracellular matrix(ECM) is a complex of several proteins that regulated cell function ; its role in cell growth and differentiation and tissue-specific gene expression. It can act as a positive as well as a negative regulator of cellular differentiation depending on the cell type and the genes studied. Regulation by ECM is closely interrelated with the action of other regulators of cellular function, such as growth factors and hormones. Matrigel supports the growth and development of several different multicellular colonies from mammary organoids and from monodispersed epithelial cells in culture. Several types of colonies are observed including stellate colonies, duct-like structures, two- and three-dimensional web structures, squamous organoids, and lobulo-duct colonies. Organoids have the greatest proliferative potential and formation of multi-cellular structures. Phase contrast micrographs demonstrate extensive intracellular lipid accumulation within the web structures and some of duct-like colonies. At the immunocytochemical and electron micrograph level, casein proteins are predominantly localized near the apical surface of the cells or in the lumen of duct-like or lobulo-duct colonies. Squamous colonies are comprised of several layers of squamous epithelium surrounding keratin pearls as is typical fo squamous metaplasia(SM). All-trans retinoic acid(RA) inhibits the growth of SM. The frequency of lobulo-ductal colony formation increased with the augmentation of RA concentration in these culture conditions. The current study models could provide powerful tools not only for understanding cell growth and differentiation of epithelial cells, but also for the isolation and characterization of mammary clonogenic stem cells.

• (The) Research of the performance art and culture
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• no.36
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• pp.137-167
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• 2018

As Gwangju Gwonbeon(meaning of a gisaeng call-office) was representative Gwonbeon in Honam area, it educated gugak(Korean traditional music) from the period of Japanese occupation to 1951, the year of foundation of Gwangju gugak center. As Gwangju Gwonbeon's later self, Gwangju gugak center was also an institution that local influentials interested in the education of gugak of Gwangju region cooperated and built. Therefore, Gwangju Gwonbeon should be considered when premodern and modern history of gugak in Gwangju is mentioned. However, the studies of Gwangju Gwonbeon as well as related studies are still thin. Previous researches related to Gwangju Gwonbeon are mostly focused on the operation and dance of Gwonbeon. However, Gwangju was a region where Pansori was invigorated. According to "Joseonmiinbogam", a record of gisaeng(Korean geisha) in 1918, gisaengs of Gwangju Gwonbeon were specialized in Pansori as compared with those of other regions. In addition, today, there are many master singers of Pansori heard by people, among persons who were educated and a lecturer in Gwangju Gwonbeon; therefore, their oral statement is important materials for understanding transmission of Pansori in Gwangju. Nevertheless, the relationship between Gwangju Gwonbeon and Pansori was not studied yet. Especially, oral statement of master singers of Pansori related to Gwangju Gwonbeon was collected partly, as a result, it is not recognized as valuable research materials. Foundation of Gwangju Gwonbeon and Gwangju gugak center became an important basis for education of Pansori as early private institute educating Korean classical musicians in Gwangju. And it is also meaningful as the trigger that gugak in Gwangju was begun in earnest. Therefore, the purpose of this study is reconstruct activities of master singers who worked in Gwangju Gwonbeon and Gwangju gugak center and is to examine transmission and value of Pansori in Gwangju from the period of Japanese occupation to 1973, collecting oral statement of master singers related to Gwangju Gwonbeon. Finally, this study might be helpful for expanding the interest in Pansori and activating related studies.

• Cross-Cultural Studies
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• v.52
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• pp.53-78
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• 2018

In the moral culture of the West, love and justice are two commands with roots in ancient times. One is the heritage of Hebraism, and the other belongs to the tradition of Hebraism and Hellenism. The two concepts are the most important virtues required for preserving stability in society. These two commands are compatible, in an exclusive relationship to each other. To ultimately seek their reconciliation, the precise concept analysis and understanding of each of them should be premised on, due to the multi-layered meaning of implications of the two concepts. To this end, we first have started with a lexical meaning and have done a conceptual analysis of what these two concepts are expressing. We have looked at Paul $Ric{\oe}ur$ in his interpretation of the discourse of love and justice. Finally, we looked at how these two concepts are narrated in literature. Through the literary works of Stendal, Albert Camus, and Dostoevsky, we have seen examples of literary configurations that have been embodied in life. In this way, through conceptual analysis, discourse analysis, and narrative analysis of the two concepts, the following conclusions were drawn. Love and justice were not a matter of choice. We could see coldness and unrealism of a society lacking love or with a problem of unclean love, through Stendhal's and Albert Camus' novels and their actual debate. In addition, in unclean paternalism, risk of the power of love blocking certain a certain touch of justice was also confirmed. So, it was necessary for a healthy future society to explore the possibility of the coexistence of love and justice. We confirmed the possibility of compatibility in a 'considerate balance' wherein the 'moral judgment in situation' is required, as Paul $Ric{\oe}ur$ expressed. This ideal situation may be realized when forms of love involving solidarity, mutual care, and compassion with pain like Dostoevsky are combined with the principle of distributional justice. When Albert Camus pursued justice and eventually faced reality and mentioned the need for mercy, he could have made a moral judgment based on this situation. In the end, love protects justice, and justice contributes to the realization of love. Justice reduces super-ethical love to moral categories, and love plays a role in enabling justice to exert its full force.

• Korean Journal of Heritage: History & Science
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• v.49 no.3
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• pp.154-201
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• 2016

During the Incipient and Early Silla phases, which witnessed the establishment and development of the ancient Silla state, the Wolseong North Burial Ground functioned as not only the central burial ground in the Gyeongju region of the capital of Silla but also as the central burial ground of the whole Silla state. Wolseong North Burial Ground is where transformations in Silla funerary architecture first occurred. As such, an empirical study of the tombs constructed at this burial ground can be regarded as a starting point from which an understanding of the development of the tomb culture of the Silla state may be achieved. This paper therefore aims to examine the changing nature of the tomb culture of the Early Silla phase through the burial data of Wolseong North Burial Ground and the Gyeongju region. Wooden chamber tombs were constructed from the late phase of Saroguk. At Wolseong North Burial Ground, which eventually developed into the central burial ground of the Gyeongju region, wooden chamber tombs embellished with stone packing emerged during the Incipient Silla phase; wooden chamber tombs with stone mounds, on the other hand, first appeared in the Early Silla phase and eventually became established as the central tomb type. A key difference between the wooden chamber tomb embellished with stone packing and the wooden chamber tomb with stone mound is that, in the case of the latter, stones were packed not only around sides of the wooden structure that acted as the burial chamber but also on top of this structure. The addition of a high earthen mound surrounded by protective ring of stones is another distinctive feature of the latter, presenting a contrast to the low mound of the former. During the Early Silla phase, two types of wooden chamber tombs with stone mounds were constructed at Wolseong North Burial Ground: those with burial chambers located above ground and those with subterranean burial chambers. Also constructed during this phase were the wooden chamber tomb embellished with packed stones, the wooden chamber tomb embellished with packed clay, simple earth cut burials, which had been used since the Incipient Silla phase, as well as the stone-lined burials with vertical entrance which first appeared in the Early Silla phase. However, of these different types of burials, it was only the wooden chamber tomb with stone mound that was covered with a 'high mound.' Differentiation between the different tomb types can also be observed in terms of location, type of burial chamber used, construction method, and tomb size. It is therefore possible to surmise that stratification between the different tomb types, which first emerged in the Incipient Silla phase, became intensified during the Early Silla phase.

• (The) Research of the performance art and culture
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• no.32
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• pp.131-169
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• 2016

We will study cultural sprauchling about Pungmul-Kut to find out the sphere of "Gui-myeong-gui" alongside Jeollanam-do, Jeollabuk-do western coast. In this area, there are some traits and terms about Gui-myeong-gui, a sort of Pungmul-Kut and Goon-go. Several Pungmul-Kuts which border the sphere of Gui-myeong-gui are Goon-gui in a southern direction, Unnyeongnongak of Honamudonongak in a eartern direction, and Yeongmujangnongak. The acculturation occurs in two ways. One is the possible acculturation with Goon-gi or Goon-go in coastal areas. The other is the acculturation with Honamudonongak. Especially, this phenomenan appears in double-way interaction. At first, there is the influence of Gui-myeong-gui in Honamudonongak. Kim Bau's style, which might relate to Gui-myeong-gui in Geommopojin, incorporate one of Panje of Honamudonongak through Park Namsik. This phenomenon is porved by the affinity between Eunjijaetji Galag of Honamudonongak GeollibKut and Eungmagaenggaeng Galag of Goon-go, and by the similarity to Neonari-Galag. In case of Neonari-Galag, the role of Jing in Neonari-Galag is replaced by Janggu in Honamudonongak, because of the geatest popularity of Janggu in those days. Secondly, there is the influence of Honamudonongak in Gui-myeong-gui. Northern sphere of Gui-myeong-gui like Buan-gun, Okgu-gun has been influenced since early $20^{th}$ century. In addition, the phenomenon which the sphere of Gui-myeong-gui accepts actively Honamudonongak could occur. So this thesis fragmentarilly checks the existence and traits of Gui-myeong-gui. Based on it, we would be able to reveal and reconstitute the nature of Gui-myeong-gui by understanding acculturation of Pungmul-Kut and by comparing Goon-go with Honamudonongak and Yeongmujangnongak in several regions. Also this thesis draws attention about meanings and effects of Yeonhuinongak's acceptace of Goon-beop.

• (The) Research of the performance art and culture
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• no.37
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• pp.33-60
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• 2018

This article is to present that the research on the Mudang Gut Chum should be within the context of the performance of Mudang Gut and examines its meanings and implications with focus on Seoul Mudang Gut Chum and Hwanghae-do Mudang Gut Chum. Seoul and Hwanghae-do Mudang Gut Chums do not exist in the form of simple dance or movement. They feature continuity while serving the function of revealing the existence of spirit and sometimes show the process of the spirit joining the Gut ritual, which means that the Mudang Gut Chum should not be understood as the dance itself only. Instead, care attention should be paid to the status of the tune of Gut where the dance is placed, relationship between the gut and the spirit, and the flow of narrativity. Also, the Mudang Gut Chum has a lot to do with the tune. Looking at the Mudang Gut Chum simply focusing on dancing steps, and the movement of feet and/or hands fails to gain an accurate understanding of the fundamentals of the Mudang Gut Chum. Closely connected to the tune, which is also associated with the grade of the spirit, the dance shows a variety of performances conducted by entering the Gut ritual of the spirit. In that respect, complex views on the Mudang Gut Chum are required. The same applies to the hereditary shaman Mudang Gut as well. The Korean Mudang Gut Chum has a slight difference between the Gangshinmu gut and the hereditary gut but is in basically the same aspect. The Gut Chum holds its meaning in the flow of gutgeori (tune or dance performed during exorcism, a shaman song) and delivers its own meaning in connection with the tune. It is definitely meaningful to focus on the individual movements of a dancing shaman but one should be able to derive the network of meanings that such movements have within the performance of the gutgeori, which means that intensive studies on the field performance and circumstances should be completed before studying the Mudang Gut Chum. In addition, the Mudang Gut Chum discloses the characteristics of the performance group. The Mudang Gut Chum exists in a complex manner. With respects to the status of the spirit, it shows the characteristics of the performance group. It represents the progress of Gut while closely connected with the tune. Therefore, the way of describing the Mudang Gut Chum should be far more than just simply keeping the dance notations. With this in mind, one should investigate and record the Mudang Gut Chum.

• (The) Research of the performance art and culture
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• no.34
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• pp.355-382
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• 2017

In this study, pieces of statements of sinawi successors, which served the ground of sinawi theory of Lee(that are found only in reports and theses) were searched from notebooks or cassette tapes of Lee. Then, this study tried to trace the process that the theory of sinawi was established based on the fieldwork of sinawi and relevant data, and to shed light on the significance. With the understanding from the early days that life of minsokak can be found in musical scenes in the region, Lee wandered around the scenes of minsokak(folk music) in the nation, recorded minsokak, and collected dialogues with successors of minsokak with about 2,000 cassette tapes and 300 notebooks. Especially, in the fieldwork data on sinawi that Lee possesses contain dialogues with the newly found sinawi successors that Lee found in the scene of sinawi in Gyeonggido province, Jeollado province, and Gyeongsangdo province over numerous visits for over 20 years from the early 1970s. Sometimes the record includes improvised sinawi performance. As the fieldwork of sinawi by Lee was conducted comparatively early, there are a lot of testimonies of successors who remember the sinawi scene of the past. Using these data, Lee published theories related to sinawi on reports and theses. His representative thesis is about 'Sinawi Chung'(1979). After listening to the testimony of Younghee Ji, the master of Gyeonggi haegeum sinawi in his first fieldwork of sinawi, he started his research on sinawi chung of piri, daegeum, and haegeum in Gyeonggido province and Honam area. Based on the testimonies on sinawi chung of 11 sinawi successors, Lee published 'Sinawi Chung'. In 1987, he extended the scope his research to sinawi-kwon(圈), which includes Gyeongnam area, found 12 new sinawi successors in Gyeonggi, Honam, and Gyeongnam areas, and based on their testimonies, complemented the theory of sinawi chung and published it. Fortunately, most of the dialogues with sinawi successors quoted in his reports or theses are recorded in his notebooks or cassette tapes. When these data are released, it is expected that a new theory of sinawi or minsokak will be born.

• (The) Research of the performance art and culture
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• no.35
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• pp.405-439
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• 2017

In this article, I suggest issues and tasks in transmission of Gyeonggi Province folk songs after thorough study of designation of Gyeonggi Province folk songs as intangible cultural asset, reproduction and transmission. Intangible cultural assets are classified into seasonal playing and songs. Originally, category or extension of folk songs is above mere songs and it also embraces personal lives as well as village communities. Intangible assets of folk songs are folk art, group events and non-stage events at the same time based on tradition, history, uniqueness, characters of field value. Gyeonggi Province has 9 intangible assets now because of the revocation of several assets (All Gyeonggi Province, Hwasung, Gwacheon) within five years after initial designation of 13 assets in 1998. They are mostly distributed in the north Gyeonggi region where is close to the DMZ and delay in development seems to have enabled the preservation. Most of the intangible cultural assets are farming songs and weeding which show characteristics of Gyeonggi Province. Most of the designees are who performed excavation, recovery, excluding a few cases without designees on designation, and almost all the designee passed away. Number of cases have been revoked because transmission was not completed or some cases were transmitted to groups rather than specific designees. Subscription concert, the biggest and most representative event, is performed once a year with all of the 9 intangible cultural assets in the original complete forms of the designation. Intangible cultural assets are classified into seasonal playing and songs. In general, current performance of the intangible cultural assets and folk songs are same as the originally designated forms and are not in varied forms other than folk songs like songs for rice-planting and weeding. Funeral songs are transmitted in Yangju and Yangpyeong. In terms of the operation, preservation societies having training centers have been performing more constant activities for preservation including lecture, performance and transmission. Members are quite aged and the societies are suffering from lack of support fund for reproduction and transmission. Problems in reproduction and tasks for the transmission I would like to suggest are like followings. First, preservation and value of the cultural assets. Second, new understanding of designation and revocation of the intangible cultural assets. Third, record of performance and sound source. Fourth, liaison with local communities. Fifth, organization of professional resources and establishment of systematic support and management.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.397-405
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• 2021

With the recent phenomenon of the Intelligence Information Society, the cyber security paradigm has begun to change. In particular, the increase of the interconnectedness of the hyperlinked society has extended the scope of damage that can be caused by cyber threats to the real world. In addition to that, it can also be a risk to any given individual who could accompany a crisis that has to do with public safety or national security. Adolescents who are digital natives are more likely to be exposed to cyber threats, which is mainly due to the fact that they are significantly more involved in cyber activities and they also possess insufficient security comprehension and safety awareness. Therefore, it is necessary to strengthen cyber security capabilities of every young individual, so that they can effectively protect themselves against cyber threats and better manage their cyber activities. It examines the changes of the security paradigm and the necessity for cyber security education, which is in direct accordance to the characteristics of a connected society that further suggests directions and a basic system of cyber security education, through a detailed analysis of the current state of Domestic and Overseas Cyber Security Education. The purpose of this study was to define cybersecurity competencies that are necessary within an intelligent information society, and to propose a regular curriculum for strengthening cybersecurity competencies, through the comparison and meticulous analysis of both domestic and overseas educational systems that are pertinent to cybersecurity competencies. Accordingly, a cybersecurity competency system was constructed, by reflecting C3-Matrix, which is a cyber competency system model of digital citizens. The cybersecurity competency system consists of cyber ethics awareness, cyber ethics behavior, cyber security and cyber safety. In addition to this, based on the basic framework of the cybersecurity competency system, the relevant education that is currently being implemented in the United States, Australia, Japan and Korea were all compared and analyzed. From the insight gained through the analysis, the domestic curriculum was finally presented. The main objective of this new unified understanding, was to create a comprehensive and effective cyber security competency curriculum.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.100-119
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• 2021

This paper has been written to verify the existing theory that districts occurred independently in various parts of the world, including the Korean Peninsula. Song Giho (2006) claims that the origin of the Gudle, is an example of polygenism that occurred in various areas in the world, including the Korean peninsula. This argument has been corroborated by a large number of researchers. However, it is difficult to understand the lineage of Gudle and its process of development, if a theory of polygenism is continued to be taken into account. The place which is targetet by this theory is the North-West area of the Korean peninsula, south of Primorsky Krai, and in the northern area of Zabaikal-Mongolia. This means that these areas developed independently because they were far from each other and had no direct cultural relationship. However, the structure of Gudle, shape, and assemblages of earthenware it cannot be explained by polygenism, as they are the same in every place. Furthermore, it is also questionable as to the timing and region of emergence of the culture in East Asia over a limited time frame of 3-2 BC. Gudle are formed by furnaces with roofs and walls, Gorae, which saves heat, and it has smoke ventilation that draws smoke out. Therefore, the Gudle is not a structure that anyone can make without advanced technical understanding. So far, the only facility with furnaces and smoke ventilation that appear before the Gudle is Buttumak. Thus, the Gudle is likely to have been invented in the place where Buttumak were used. The area as known for the origin of Gudle was observed to verify the existence of the Buttumak's structure, but none of these facilities were found. The Gudle suddenly appeared within a new culture that had never existed before. That means that none of the three places had the conditions under which the Gudle could be invented, so it must have been introduced from outside. In conclusion, the three places that I mentioned above are not the origin of Gudle. So, the origin of Gudle has to be found elsewhere.