• Toxicological Research
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• v.34 no.3
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• pp.221-229
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• 2018

Tenofovir nanoparticles are novel therapeutic intervention in human immunodeficiency virus (HIV) infection reaching the virus in their sanctuary sites. However, there has been no systemic toxicity testing of this formulation despite global concerns on the safety of nano drugs. Therefore, this study was designed to investigate the toxicity of Tenofovir nanoparticle (NTDF) on the liver and kidney using an animal model. Fifteen adult male Sprague-Dawley (SD) rats maintained at the animal house of the biomedical resources unit of the University of KwaZulu-Natal were weighed and divided into three groups. Control animals (A) were administered with normal saline (NS). The therapeutic doses of Tenofovir (TDF) and nanoparticles of Tenofovir (NTDF) were administered to group B and C and observed for signs of stress for four weeks after which animals were weighed and sacrificed. Liver and kidney were removed and fixed in formal saline, processed and stained using H/E, PAS and MT stains for light microscopy. Serum was obtained for renal function test (RFT) and liver function test (LFT). Cellular measurements and capturing were done using ImageJ and Leica software 2.0. Data were analysed using graph pad 6, p values < 0.05 were significant. We observed no signs of behavioural toxicity and no mortality during this study, however, in the kidneys, we reported mild morphological perturbations widening of Bowman's space, and vacuolations in glomerulus and tubules of TDF and NTDF animals. Also, there was a significant elevation of glycogen deposition in NTDF and TDF animals when compared with control. In the liver, there were mild histological changes with widening of sinusoidal spaces, vacuolations in hepatocytes and elevation of glycogen deposition in TDF and NTDF administered animals. In addition to this, there were no significant differences in stereological measurements and cell count, LFT, RFT, weight changes and organo-somatic index between treatment groups and control. In conclusion, NTDF and TDF in therapeutic doses can lead to mild hepatic and renal histological damage. Further studies are needed to understand the precise genetic mechanism.

• The Journal of Natural Sciences
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• v.14 no.1
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• pp.123-138
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• 2004

This study was to investigate the planting arrangement of ornamental trees and shrubs that leads to an appropriate, type of templescape. Temples sampled for this study were Woljonsa, Sineunsa, Sinreugsa and Mitasa which fall all under the category of the level land. The results obtained were as follows : Open space of Daewoongjeon in all temples, a main Sanctuary among temple buildings, where Buddha is enshrined in, we could not find any kinds of trees/shrubs to be planted. But tere were Acer mono, Acer planmatum, Crataegus pinnatifidam Raododendron poukhanense, Texus cuspidata and Buxus mincrophylla to be planted, before Jeokkwangjeon, in which Buddha is exceptionally enshrined. In Geugragjeon of both temples of Sinheunsa and Sinreugsa, and Elysium building and Muryangsujeon of Woljeongsa temple, an immeasurable bliss building, in which an Amitabha is enshrined. was Taxus cuspidata planted numerously found. Particularly, Josadang, Muryangsujeon and Samsungkag of Woljeongsa temple commonly had Sciadopiys verticillata, which is known as one of Japanese-favorite trees. Syinga oblata Lindaley was also observed at Jeokkwangjeon of Woljeongsa temple and Keungnakjon of Sinheungsa temple, and Vidurnun opulus var. calvesvens, a symbolic flower tree imaging Buddha's head, was planted in Myungboojeon of Sinheungsa temple and Keugnakjeon of Sinreugsa temple. Juniperus chinensis which could be observed in both temples Sinheunsa and Sinreugsa was well arranged enough to be easily captured by human's eyes. In terms of templescape that might be considered in templescape, the correlation between trees/shrubs and temple buildings was thoroughly discussed. And, with the results obtained through precise studies, we presented here in this paper newly designed model of templescape in level land buddhist temples which is possibly applied for planting and arrangement of trees or/and shrubs.

• Convergence Security Journal
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• v.21 no.1
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• pp.137-147
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• 2021

The purpose of this study is to summarize the variables for making the power expansion of terrorist organizations possible by analyzing the power transitions among the Somalia governments and terrorisms. For this, I created a framework after extracting the independent variables affecting the power transition using the theories of Hans J. Morgenthau, A.F.K Organski, K.J. Holsti. On the basis of these, I analyzed the power transitions among the organizations from August 2012(the foundation of Federal government) to August 2019. According to the results, the power area of the federal government is extremely narrowed, whereas the power areas of al-Shabaab, ISIS, and neutral conflict are largely expanded. The factors in the framework were embodied as the delay of powerful federal government foundation, the shortage of national military forces, the limitation of effective use of foreign forces, the continuation of cooperation and antagonism among armed terrorist organization, sanctuary environment of terrorists using the Sharia law, advantages of force recruitment resulted from the bad economic conditions, public support suitable for the Somalia environment. All of these factors work the causes of lasting anarchy condition of the federal government of Somalia by making the settlement of conflict against terrorist organizations.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.68-84
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• 2014

The royal tombs of Baekje(백제), after the transfer of the capital to the Geumgang(riv)(금강) basin, changed to Songsanri(송산리) style(stone chamber) ${\rightarrow}$ Southern dynastic(남조) style(brick chamber) ${\rightarrow}$ Neungsanri(능산리) style(stone chamber). The most special feature of this process is the change of the ceiling structure. The ceiling had been changed from dome(Songsanri style) ${\rightarrow}$ tunnel ceiling(transition period of brick tombs and Neungsanri style) ${\rightarrow}$ a roof style(is Neungsanri style of three imitate type, trapezoid, triangle, flattened ceiling). The most special feature among this process is Neungsanri style(stone chamber), created especially in Baekje. The royal tombs of Baekje didn't lay stress on the mound, so the mound is not noticeable. It is result that they more stressed on basin of the boundary than showed off individual tomb, and this is count as an element of China Southern dynasty. Boundary of the royal tomb of Baekje, after the transfer of the capital to south, were changed from royal family's boundary to single independent's. Those are Songsanri's and Neungsanri's, these are the pair tombs(쌍릉) of Iksan(익산). That is influence of the Southern dynasty, reflect the theory of divination based on topography completely, this is influence of the China Sui(수) and the early Tang(당) dynasty's system of boundary of the royal tomb. Besides the royal tomb, they also buried a closely related person, in the boundary of the royal tomb. And facilities for memorial ceremony were existed too. An altar was equipped in Songsanri's boundary of the royal tomb, it was seen a kind of character of a sanctuary for progenitor. Neungsanri's boundary of the royal tomb were equipped with an open-aired altar that performed memorial ceremony about communal royal tombs, and also equipped a temple, was needed to pray for the happiness of the dead. This structure and arrangement are very similar to Seoakdong(서악동) of Silla(신라).

• (The)Study of the Eastern Classic
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• no.33
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• pp.253-278
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• 2008

Samkookyusa is a valuable book, which shows us ancestor's fomality, being folklorically highly evaluated. So I focus on this, look into Samkookyusa's formality especially the ceremonies of coming of age, marriage, funeral and ancestral worship. Coming of age ceremony on Samkookyusa performed by a ruler or the nobilities whoes age are uncertainly assumed as thirteen, fifteen or eighteen. In the times, our own ways of ceremonies were performed by them. Marriage ceremony on Samkookyusa, especially king Sooro and Heohwangok's amrriage procedure shows a part of royal family's ceremony before Korea dynasty and have a precious meaning as the earliest outset. Through premarital relation between Yoohwa and Haemosoo shows that there was an non-arranged match for marriage. A record of a marriage between near relatives at the early Korea dynasty is worthy. The funeral ceremony record of king Hyeockgeose on Samkookyusa could be regarded as the first one. The record pointed that using a mound as feudal lords and king Talhae's funeral ceremony showed having Seagoljang customsand making a clay figure for the ceremony. Those facts are crucial documents as helping us understand our ancient time's funeral ceremonial customs. Ancestral ceremony on Samkookyusa, specific record about ancestral ceremony for king Sooro such as fomulas, procedures, ritual fields and foods, sanctuary and portrait is a worthful record to understand a side of national ancestral ceremony of the times. Samkookyusa is a valuable book ceremonially and folklorically to understand the ancient times' ceremonies of coming of age, marriage, funeral and ancestral worship.

• The Korean Journal of Quaternary Research
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• v.2 no.1
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• pp.25-50
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• 1988

The survival of rich evidence of palaeolithic occupation found in the Imjin-Hant'an River basin was possible due to many fortuitous geological conditions provided there. Formation of the basalt plain in a narrow valley system which developed during the late Mesozoic insured the appearance of a basin of sedimentation in which archaeological sites would be preserved with relatively minor post-depositional disturbance. Geomagnetic and K-Ar dating indicates that lava flows occurred during the Brunes Normal Epoch. During and after the process of basin sedimentation, erosion of the plain was confined to the major channel of the present river system which developed along the structural joints formed by the lava flow. Due to characteristic columnar structure and platy cleavage of the basalt bedrock, erosion of the basalt bedrock occurred mainly in vertical direction, developing deep but narrow entrenched valleys cut into the bedrock. Consequently, the large portion of the site area remained intact. Cultural deposits formed on top of the basalt plain were left unmodified by later fluvial disturbances due to changes in the Hant'an River base-level, since they were formed about 20 to 40m above the modern floodplain. Sedimentological evidence of cultural deposits and palynological analysis of lacustrine bed formed in the tributary basin of the Hant'an River indicate that hominid occupation occurred in this basin under rapidly deteriorating climatic conditions. From three thermoluminescence dates, the timing of hominid occupation as represented by 'Acheulian-like' bifaces apparently occur sometime during 45,000 BP. Thus, deposition of cultural layers in this basin approximately coincides with the beginning of the second stadial of the final glacial, during which the Korean Peninsula must have had provided a sanctuary for prolonged human occupation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.160-171
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• 2018

This study aims to find an original form of temple flower decoration patterns, considering floral lattice pattern as a view element composing temple landscape. To that end, we analyzed and interpreted the form and symbol expressed in the floral lattice pattern at Nahanjeon of Seonghyel Temple at Yeongju, Gyeongsangbukdo. The front side of Nahanjeon windows shows a sculpture with 176 pure patterns in a form where two squares are in sequence. The basic concept of main front door (the inner gate of Nahanjeon) frames is considered the design language of lotus pond that symbolizes "square land" in traditional gardens. The four leaf clover and arrowhead are water plants discovered in areas nearby ponds, which are a realistic expression conforming to the water ecology of lotus pond. The lotus, which is the most important plant at the main front door, indicates purity, a non-stained state, and the world of the lotus sanctuary, which is the land of blissful happiness in Buddhism. The lotus expressed in the floral lattice pattern is spread in a diverse form, containing the features of creation and destruction, showing the landscape character of the "One Body of Buddha and Lotus". The expression of flying birds such as kingfishers and egrets is an ecologically aesthetic idea to infuse dynamism and vitality into a seemingly static aquatic ecosystem. The floral lattice pattern contains lotus pond scenery showing symbiosis of animals(i.e., dragons, frogs, crabs, fishes, egrets, wild geese, and kingfishers) and plants(i.e., four leaf clovers and arrowheads), which are symbols of relief faith for longevity, wealth, preciousness, and many sons. The pattern is not just an ecological aesthetic expression but a holistic harmony of ecological components such as growth and disappearance of lotus and its leaves, fitting habitats, symbiosis, and food chain.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.97-110
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• 2012

This study aimed at considering the original shape of Iljiam Tea Garden at Mt. Daedun. In order to accomplish our goal, we tried to strengthen the authenticity of construction of Iljiam by comparing its space structure depicted in the poetry of Choeui(艸衣) the monk with its current restored state. According to the clues and situation in the poetry along with symbolic words like 'Choeui' and 'Ilji(一枝)', Iljiam seemed to be a tea garden with elegant and celestial beauties, and with a nice view where Choeui the famous monk searched for the highest state of enlightenment by enjoying and living in nature. When we compared the plural aspects of Iljiam like Dacheon(茶泉), Dajo, Mulhwak, Darim(茶林), Chaewon(菜園), and Yeonji(蓮池) with those of Dasan Tea Garden[茶山草堂], we could see that the basic components of tea-culture space of both gardens are the same, showing the organizational principle of the top and bottom area to stress reading and studying. When it is restored, the authenticity of Iljiam should be pursued by linking spatial, historical, and landscaping characteristics as the space of which Choeui the monk carried out Zen meditation and mastered tea. However, the recent grand scale Buddhist business like the expansion of access road and construction of Buddhist sanctuary and Seolimdang became the biggest threat to the authenticity. Especially, it was emphasized many times in various poetry that the view from Iljiam and its surroundings is extraordinary, so it is critical to get rid of obstacles to the view from Iljiam and its surroundings in order to restore Iljiam as its genuine form. The current Iljiam should be re-made because it is like a leaf-roofed garden, not like a hermitage. However, the opinion that Jawoohongryeon-sa(紫芋紅蓮社) is somewhat a Taoistic and Taoist hermit space with a special shape adopted the pattern of building of the Joseon period rather than a Buddhist building can be accepted as long as other convincing historical evidences are found out, considering the ideology of uniting Confucianism and Buddhism and the spirit of Taoist hermit found out from poetry of Choeui and his friends. In conclusion, the restoration of Iljiam in 1979 was carried out to restore the place of Iljiam rather than to restore the originality of Iljiam by combining and referring domestic cases of tea gardens. However, there is not much material for restoration even though the main frame of Iljiam was distorted. Nevertheless, the top and bottom ponds should be constructed as a rectangle shape. In addition, it can be improved much in terms of plants and trees. It is necessary to restore bamboo forest, which was razed in order to make a tea plantation around Seolimdang, to set vines of arbors above the upper limbs, to plant pine trees and willow trees inside of the garden, and to put Dajeolgu under the corner of the eaves. Especially, the bamboo forest emphasized in poetry and took care of by Choeui himself should be restored inside of the garden.

• Korean Journal of Heritage: History & Science
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• v.42 no.2
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• pp.86-109
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• 2009

Mireuksa Temple was founded during the reign of King Mu of Baekje(AD 600-641). The circumstance of the construction of this temple is documented in "Memorabilia of the Three Kingdoms (Samgukyusa)". The pagoda named stone pagoda at Mireuksaji temple stands outside the main sanctuary of the western area. The south and west sides of the stone pagoda have completely collapsed, leaving only the eastern facade of six of its levels intact. Through the recent discovery of sarira reliquary we can see that the erection of this pagoda was in 639. So owing to accumulation of excavation results about Baekje temple site and vigorous academic exchange, it is possible that architecture of western pagoda at Mireuksaji temple can be understood in connection with the architectural development of wooden pagoda from 6th to early 7th century in East Asia. So this study is on the consideration of building of this pagoda putting first structure of upper part and cross-shaped space in 1st floor. It was considered that the material characteristics as stone could be applied to the temple pagoda architecture of large scale. The results are as follows. First, it had been built in recognition that the outer and inner part of pagoda should be separated. As it is the expression of structural system in temple pagoda architecture of large scale at that time. In pagoda there was a self-erected structure and the members of outer part of it were constructed additionally. Second, in Mireuksaji stone pagoda there is central column with stones. With inner part of pagoda it can be regarded as mixed structural system that constitutes central contral column and inner structural part. And it could be a kind of middle step to more developed structure of whole as wooden pagodas in Japan. Third, as the sarira reliquary was in central column on the first floor, the cross-shaped space could be made. The formation of this space was so on the natural meaning of sarira that the concept as memorial service of graves could be apllied to the pagoda. The style of tomb in Baekje was expressed to the space of 1st floor in pagoda where Sarira had been mstalled. That was not only effective presentation of symbolic space but also easier method in the use of same material.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.3
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• pp.40-52
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• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.