• Journal of Korean Society of Forest Science
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• v.1 no.1
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• pp.7-11
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• 1962

1. The inflorescence of the oak has been evolved through a serial reduction of the panicle as is presented in the figure 1. 2. Perianth lobes though they range from one to twelve in a flower six loves occur more than 50% of tested flowers as is tabulated in the table 1. They have been increased partly by a fusion of flowers and partly by a reversion of the stamen into the perianth lobe. They also have been decreased by a fusion of perianth lobes each other. 3. Stamen numbers in a flower range from one to twenty four, but eight stamens are more common than the others as is shown in the table 1. They have been increased by a fusion of flowers and decreased by a fusion of stamens in a flower as are presented in the figure 4. 4. Floral position in the inflorescence, environmental factors, hybridity, and abnormal nutrition supply seem to accelerate fusion and reduction of the stamen in a flower. 5. Flowers which consist of eight stamens and six perianth lobes occur more common than the others, however, the number of the stamen (Y) and the perianth lobes (X) appear to be correlated as follows (see also fig.5.). Y=1.09X+3.78, r=0.4 for Q. dentate Thumb. (7004 flowers investigated) Y=0.71X+4.18, r=0.48 for Q. mongolica Fischer (7409 flowers investigated) Y=1.03X+2.91, r=0.4 for Q. allena B1. (8662 flowers investigated) Y=0.69X+2.00, r=0.4 for Q. serrata Thumb. (9048 flowers investigated) 6. Morphological similarity of the bracteoles and perianth lobes as illustrated in the fig. 3, phenomena of a fusion of bracteoles and separation of perianth lobes into three groups in a flower, and increasing and decreasing phenomena of the stamen number and perianth lobes in a flower as presented in the figures 3 and 4 support the proposal on the oak flower evolution made by H. Hjelmquist in 1948.

• Journal of the Korean Society of Costume
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• v.60 no.1
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• pp.91-100
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• 2010

In the rapid development of science, technology, information, cultural industry during the 21st century, hybridity is consistently shown in which different techniques, systems, and sorts in society, industry, culture, and art are combined. The purpose of this study is to analyze the formative characteristics of hybrid make-up that is shown in the field of make-up as a practical art reflecting society and culture of a specific period, to understand the tendencies of modern make-up, and to present data for predicting changes in the future. According to the results of this study, the hybrid characteristics of make-up indicate as follows. First, hybrid make-up at a timely aspect in which senses transcending times by mixed expression of traditional classicism and modernism coexist and mingled, Characteristics of hybrid make-up at a local aspect are shown in one make-up by expressing modern tendencies that break from homogeneity, uniformity, and concentration as interests in other cultures and borrowing them in modern images. Also in modern period, characteristics of hybrid make-up at a cultural aspect are shown by mixed expression of conflicting cultural factors such as modern beauty of cutting-edge technology, female & male, and elegance & activeness in one makeup. Within the multiplex, modern social system in this period of cutting-edge technology, "tendency of hybrid design" as a social, cultural phenomenon is shown to be a complex, new designing tendency due to mixture and deconstruction of various genres. Hybrid make-up, seeking diversification and open-mindedness, is predicted to be consistently developed owing to infinite materials of design, being expected to be stronger and newer in the future.

• The Research Journal of the Costume Culture
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• v.20 no.3
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• pp.347-362
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• 2012

Formatively and artistically aspect, a hybrid can be said to be a phenomenon in which two mutually different genres are combined. Make-up is thought to be very important to arrange the foundation available for predicting and pursuing a flow and direction of future hybrid make-up based on this, by analyzing a flow centering on hybrid trend, which was shown previously. In terms of objectives of this study, the first, aim is to suggest a model for researching make-up by grasping the developmental process and the characteristics of hybrid art through considering an art theory of hybridity, shown in make-up. The second, aim is to design make-up by analyzing trends in make-up style after deconstructing the hybrid genre. The modern make-up design through genre-deconstruction characteristics beyond diverse plurality and genre could be known to be highlighted as aesthetic characteristic by a slight attempt as communication of open space, which connects culture and genre, which had failed to be recognized and was neglected. Empirical research has, produced a work by systematically arranging make-up design. This study, identifies two kind of barrier demolition, such as the class deconstruction and the temporal, spatial disorder centering on genre deconstruction of hybrid. There are infinite possibilities in developing make-up design in line with modern sensation through aesthetic element and symbolic significance through genre deconstruction. It was the expression mode in future make-up, to providing basic data, and to strengthening competitive edge of culture and art.

• Journal of Navigation and Port Research
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• v.35 no.5
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• pp.429-437
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• 2011

In the recent years, there has been attempts to try to understand the urban waterfront in diverse aspects. This article aims to understand basically the port-city's waterfront by the cultural interpretation of it in the basis of the concept of Water Culture. Water has the attribute that put down the border between inside and outside. This attribute of water leads to the attributes of Sea, such as dynamism, collectivity, and openness. The perimetric quality, openness, hybridity, and passage quality of the sea-port city's waterfront are resulted from these attributes of water and sea. These cultural attributes of urban waterfront exert a effect upon the residents' cultural identity of sea-port city. Thus the correlation between waterfront's attributes and the cultural identity should be reflected in the stage that its development is planned.

• The Southeast Asian review
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• v.21 no.2
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• pp.155-182
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• 2011

The purpose of this paper is to examine the process of Islamization in Java, focusing on religious discourse among Muslim intellectuals. How Islamic tradition and knowledge have been perceived and utilized and how they have interacted with those of non-Islamic origin will be discussed. For this, three Islam-related books written in different phases of Islamization are to be analyzed: Babad Tanah Jawi compiled by Mataram court in the 17th century, Serat Cabolek written by a court poet in the late 18th or early 19th century, and Fikih Anti-korupsi published by reformist and scriptural organization of Muhammadiyah in 2006. Babad portrays conversion to Islam as a process which does not demand a dramatic outward change in religious practice. Scriptural tradition of Islam and the dichotomy between what is Islamic and what is not were not mentioned in order to explain conversion. Spiritual and mystical enlightenment was emphasized heavily, and for this, the importance of non-Islamic traditions was fully acknowledged. Serat tells us that this period was characterized by the surge of scriptural and shariah-minded Islam, maintenance of non-Islamic traditions, clashes between scriptural Islam and old religious traditions, and Javanese efforts to harmonize these. In Fikih, non-Islamic tradition is replaced by scriptural Islam and disappears totally. Interpretations based on the Scriptures, however, do not monopolize it and are used together with mode of analysis from the West. It is too much to call this 'intellectual syncretism', in that Islamic Scriptures and Western knowledge do not mix but stand side by side. Three books under examination reveal that the process of Islamization in Java has not been uniform. It has been conditioned and shaped by local socio-cultural and historical circumstances, where active engagement and intellectual exercise of Javanese Muslims have played key roles. Even Islamization in the last few decades is not an exception. The surge of scripturalism and fundamentalism does not simply bring about a move to Arabization. Interacting with local intellectual and socio-cultural milieu, this has produced a sort of intellectual hybridity, which is unique to Muslim society of Java.

• The Journal of the Korea Contents Association
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• v.22 no.1
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• pp.415-430
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• 2022

The purpose of this study is to explore the Canadian Film Director Sophie Deraspe's . Director Sophie Deraspe adapted a Greek Sophocles's novel to the Film in a modern way. For this study, adopt two research methodologies which are 'Author-structuralism' and 'culture studies', and explore traits of esthetics, narrative, subject and context meaning by analyzing . This study concludes that Firstly director Sophie Deraspe is a 'Quebecious writer-director' who represents cultural identity of contemporary Qubec, Secondly, express immigrants in Qubec using Greek Sophocles's novel tragedy as an allegory in narrative, Thirdly, enhances the dramatic effect in esthetics using virtual mise-en-scene as insert, fantasy, SNS, etc. And lastly, can confirm re-territorializing the cultural identity from the distinct characteristics of regional past tradition to the universal hybridity discours in subject. Therefore, Sophie Deraspe's is a work that symbolizes a new trend of 'New Quebec Cinema' in Canada.

• Journal of Marine Life Science
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• v.2 no.2
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• pp.83-89
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• 2017

In abalones, interspecific hybridization has been suggested as a possible means to increase production and desired traits for the industry. In Korea, Haliotis gigantea is considered a species with a larger size and higher temperature tolerance than H. discus hannai. However, H. discus hannai is considered the most valuable and popular fishery resource due to its better acceptance and higher market prices. Thus, viable interspecific hybrids have been produced by artificial inseminating H. gigantea eggs with H. discus hannai sperm. However, the reciprocal hybrid cross was not successful. In this study, the hybridity and the growth and thermal tolerance performance of the interspecific hybrids were examined. A combination of various assays revealed maximum growth occurrence at 21℃ and the higher growth rate in the hybrids than that of H. discus hannai parent. In addition, the growth and survival at high-temperature (28℃) of the hybrids was equivalent to that of the highly tolerant H. gigantea parent, suggesting new possibilities to overcome the mass mortality in H. discus hannai during high temperature periods of summer season in Korea. Furthermore, the induced interspecific hybrid status was confirmed by the presence of species-specific bands for each parental species of the random amplified polymorphic DNA (RAPD) profiles using universal rice primer (URP), which could be used as speciesspecific markers to distinguish the hybrids and their parental species.

• Journal of English Language & Literature
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• v.57 no.6
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• pp.1089-1109
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• 2011

In an attempt to demonstrate in context of Nietzsche's "overman" (ubermensch) and Heidegger's "Being-in-the-World" (Dasein) the collective human efforts to overcome humanism in crisis, I will provide the ground for the poetics of overcoming, the ground which are based upon the double movements of transhumanism and transnationalism. For this purpose, I will turn to the theories of two distinctive poets who reveal and disreveal their truths about the subjecthood or the subjectivity in terms of overcoming: Christopher Dewdney for posthuman transhumanity and Dionisio D. Martinez for transnational cultural contamination Transhumanism represented by Christopher Dewdney manifests an interfusion of outside and inside, thereby collapsing the boundary between the mind and the world, and provides a breakthrough from the limitedly defined mind to the transhuman perspective of overcoming by using terminalogy and techniques from science and technology. The emerging transhumanism reflects the growing interdependence between humans and bio technologies, and suggests a potential improvement of human beings. The main argument of transhumanism is that we humans can and should continue to develop in all possible directions, by overcoming our human limitations by shedding the body and having the disembodied consciousness which will liberate our mind. Kwame Anthony Appiah's "cultural contamination" is another form of overcoming as well as a way to otherness, a counter-ideal of cultural purity which sustains authentic culture, reversing the traditional binary opposition between enriching authenticity and threatening hybridization. Dionisio Martinez's poetry sublimates the negative side of Appiah's concept of contamination, by redeeming the value of the Appiah's list of the ideal of contamination such as hybridity, impurity, intermingling, the transformation that comes of new and unexpected combinations of human beings, a bit of this and a bit of that is how newness enters the world. When a poetic subject is doubly exiled and doubly homeless away from his/her native homeland and home of native language, one has no more identification with the authentic culture of both home and away, but rather anticipates a new identity as a transnational subject to cross the bridge beyond cultural authenticity and to enter into the field of cultural contamination.

• Journal of English Language & Literature
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• v.55 no.4
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• pp.693-718
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• 2009

Kate Burns, a disillusioned Irish woman in Quetzalcoatl, has alternating feelings of fear, repulsion, oppression, compassion, and fascination vis-à-vis Mexican people. Together, these feelings are constitutive of a psychic process in which an imaginary appropriation of the other takes place. In this process white subjectivity represents or reconstructs the dark race precisely as its other. At the same time, Kate's feelings register her anxious recognition of the resistant, unappropriated being of the dark people: their true 'otherness,' or what Žižek calls "the excess of existence over representation." The otherness, frequently racial and sexual, evokes mixed feelings in the white subject. Kate's at once amorous and aggressive response to Ramón's body provides a case in point. Kate's emotional undulation is considerably mitigated in The Plumed Serpent, the revised version of the novel in which the theme of 'blood-mixing' is pushed to the ultimate point. Yet the interracial marriage resolves neither the racial nor the ontologico-sexual issues raised in the first version. Kate is still attracted to Ramón in his sagacious sensuality but goes on to get married to Cipriano, a pure Indian, only to find his mechanical masculinity ever unpalatable. This shows, not just Lawrence's wilful commitment to the 'blood-mixing' theme, but perhaps his lingering taboo against miscegenation as well. Changes in the plot entail those in the narrative voice. In Quetzalcoatl, Owen, a spectatorial and gossipy character, frequently competes for narration with the fully participant third-person narrator. In The Plumed Serpent, the third-person narrator becomes predominant, now attempting with greater confidence to present the reality of the racial other immediately to European readership. While such immediacy is illusional, narrative insistence on it implies a struggle to displace racial stereotypes and offer an experiential understanding of the other.

• Journal of English Language & Literature
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• v.55 no.4
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• pp.597-618
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• 2009

Leslie Marmon Silko, in her novel Gardens in the Dunes, primarily focuses on revealing the white colonialists' plan to exterminate and destroy American Indians and their culture. In this regard, this novel is clearly an Indian counter narrative to interrogate and abrogate the authority of the oppressive and destructive discourse of the whites who are full of colonialist impulses to sterilize Indians and their culture. However, it should be noted that Silko is very careful not to insist on cultural exclusivism and reverse ethnocentrism, since these only mean a return to the violent colonialists' discourse based on dualism and cultural authenticity which, she believes, has led to the marginalization and eventual deterioration of Indians and their culture. White values and culture are something to recognize and tolerate as long as they are not the products of witchery, also known as the destroyer or evil for Silko, which promotes disruption and antagonism between races and classes. As she reveals in her interview, her major concern in the novel is to dismantle political and/or racial distinctions like Native Americans versus EuroAmericans and thus to enhance the idea of the reconciliation and coexistence of whites and Indians. Silko's Gardens in the Dunes can be regarded as an experiment in the possibility of the universal and homogeneous (at least in its roots) global culture which tolerates all forms of culture. Global culture does not mean a uniform totalitarian culture but a vision of a harmonious world characterized by hybridity and heterogeneity, in which different cultures associate freely without the notion of inferiority or superiority of any one culture. Silko's belief in syncretism emphasizes the spirit of tolerance and exchange between different cultures, dismantling the authority of exclusive ethnocentrism. The ultimate message implied in Gardens in the Dunes is that the syncretic spirit is not only an effective means to correct the white colonialists' hegemonic desire aimed at the extermination of Indians and their culture but also a source of energy for the life and prosperity of modern Indians and their societies.