• Korean Journal of Food Science and Technology
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• v.34 no.6
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• pp.1073-1078
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• 2002

Antimicrobial activities in 70% ethanol extracts of Korean bamboo trees were investigated. Among the antimicrobial activities against ten major strains causing food poisening, Wangdae (Phyllostachys bambusoides S. et Z.) showed the strongest activity among five major bamboo trees cultivated in Korea. Although all extracts showed relatively strong antimicrobial activities against Staphylococcus aureus and Streptoccus mutans, the extracts of bamboo culms showed stronger activities than that of bamboo leaves. MICs (minimal inhibitory concentration) of the extracts of Wangdae culm against Staphylococcus aureus and Streptococcus mutans were over $10\;and\;20\;{\mu}L/disc$, respectively. The extract of Wangdae culm inhibited the growth of Staphylococcus aureus and Streptococcus mutans at over 0.5% concentration, and almost inhibited the growth of these strains at 1% level. The inhibitory effect of the extract of Wangdae culm was not destroyed by heating at 60, 80, and $100^{\circ}C$ for 60 min and at $121^{\circ}C$ for 15 min, suggesting that the component in the bamboo tree was very heat-stable. These results indicate that 70% ethanol extract of Wangdae culm could be useful as a natural antimicrobial agent.

• Food Science and Preservation
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• v.8 no.4
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• pp.469-474
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• 2001

Chemical composition of the water extract of three different kinds of bamboos was investigated to access nutritive sources. Bamboo stalks and leaves were extracted massively and concentrated to 3°Brix, and crude protein and fat contents of the extracts were respectively 0.56∼0.69% and 0.28∼0.58%. Main mineral contents of the extracts were K, P and Mg in order, and those were the highest in Wangdae stalks. In free sugar analysis of the extracts, Maengjongjuk stalks contained 1.1% sucrose, Somdae stalks contained 0.51% fructose and Wangdae stalks contained 0.6% glucose as the highest level. Organic acid contents of the extracts showed high level in acetic and malic acid which were 54.0 and 44.2mg% in extracts of Wangdae stalks respectively. Among amino acids, aspartic acid was contained the highest level in stalk extracts, and their concentrations were 42.2, 39.9 and 34.6mg% in Wangdae, Somdae and Maengjongjuk respectively. In leaf extracts, glutamic acid concentrations were higher than the other amino acids, and those were 19.3, 18.5 and 15.7mg% in Maengjongjuk, Wangdae and Somdae, respectively.

• Food Science and Preservation
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• v.8 no.4
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• pp.475-480
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• 2001

Yields of bamboo extracts were 1.0∼1.5% in stalks and 3.1∼3.2% (w/w) in leaves. Electron donating ability of extracts from stalks was 62% in Maengjongjuk, 55% in Somdae and 52% in Wangdae, while that of leaf extracts showed very low level. On the contrary, nitrite-scavenging activity was higher in leaf extracts than stalk extracts, and the activity was 63, 57 and 55% in leaf extracts of Maengjongjuk, Wangdae and Somdae, respectively. Antimicrobial activity was examined against 7 major strains which cause food poisoning, and extracts of bamboo stalks showed somewhat activity, while leaf extracts showed merely or no activity according to strains. But all extracts showed relatively strong antimicrobial activity against Staphylococcus aureus and Vibrio parahaemolyticus, and extracts of Somdae stalks and Maengjongjuk leaves showed antimicrobial antimicrobial activity against those strains on 100${\mu}\ell$/disc concentrate.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.13-21
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• 2017

The Cho-yeon Pavilion located in the Wangdae village in Samcheong-ri, Songgwang-myeon, Suncheon-si, was transformed into a place of refuge, a shrine, a vacation home, a lecture hall for kings. Based on the change, the current study has explored the periodic changing placeness and the transformation of cultural landscape and has figured out the meaning. The result of this study is as follows. First, "Cho-yeon", named by Yeonjae Song, Byeong-Seon, originated from Tao Te Ching of Lao Tzu. The concept is found not only in the Cho-yeon Pavilion in Suncheon but also in various places, such as, the Cho-yeon-dae in Pocheon, of the Cho-yeon-dae in Gapyeong, of the Cho-yeon-dae of the embankment behind the Gioheon of Changdeok-gung Garden, Cho-Yeon-Mul-Oe old buildings, including Jung(亭), Dae(臺), Gak(閣), of Ockriukag in Yuseong, etc. This shows that taoistic Poongrhu was naturally grafted onto confucian places, which is one of the examples of the fusion of Confucianism, Buddhism, and Taoism. Second, the placeness of the Cho-yeon Pavilion area is related to a legend that King Gong-min sought refuge here at the end of the Koryo Dynasty. The legend is based on the Wangdae village(king's region), Yu-Gyeong(留京)(the place where kings stayed), rock inscription of Wang-Dae-Sa-Jeok, Oh-Jang-Dae (the place where admiral flags were planted), and the Mohusan Mountain. Third, the Cho-yeon Pavilion not only has a base(the vacation home) that reflects confucian values from the rock inscription(趙鎭忠別業, 趙秉翼, 宋秉璿) of the beautiful rock walls and torrents but also has territoriality as taoistic Abode of the Immortals (there are places where people believe taoist hermits with miraculous powers live within 1km of the pavillion: Wol-Cheong(月靑), Pung-Cheong(風靑), Su-Cheong(水靑), Dong-Cheon(洞天). The Cho-yeon Pavilion also reflects the heaven of Neo-Confucianism for, pursuing study, and improving aesthetic sense by expanding its outer area and establishing the nine Gok: Se-Rok-Gyo(洗鹿橋)., Bong-Il-Dae(捧日臺), Ja-Mi-Gu(紫薇鳩), Un-Mae-Dae(雲梅臺), Wa-Ryong-Chong(臥龍叢), Gwang-Seok-Dae(廣石臺), Eun-Seon-Gul(隱仙窟), Byeok-Ok-Dam(碧玉潭), and Wa-Seok-Po(臥石布). In sum, the Cho-yeon Pavilion is a complex cultural landscape. Fourth, the usage of the Cho-yeon Pavilion was expanded and transformed: (1)Buddhist monastery${\rightarrow}$(2)Confucian vacation home${\rightarrow}$(3)Vacation home+Taoistic Poongrhu Place${\rightarrow}$(4)Vacation Home+Taoistic Poongrhu Place+Lecture Hall(the heaven of Neo-Confucianism). To illustrate, in 7978, the place served as Buddist Monk Kwang-Sa's monastery; in 1863, Cho, Jin-Choong established a vacation home by building a shrine in front of the tomb of his ancestor; in 1864, Cho, Jae-Ho expanded its usage to a vacation home to serve ancestors as a taoistic place by repairing the pavilion with roof tiles; and after 1890, Cho, Jun-Sup received the name of the pavilion, Cho-yeon, from his teacher Song, Byeong-Seon, and used the Pavilion for a lecture hall.