• Korean journal of applied entomology
• /
• v.55 no.4
• /
• pp.351-358
• /
• 2016

Consistent with a previous study on the brown planthopper Nilaparvata lugens (BPH) (Seo et al., 2009), we identified seven distinct EPG waveforms (np, L1, L2, L3, L4-a, L4-b, and L5) in adult female Laodelphax striatellus (SBPH) that fed on rice plants, by using the direct current electrical penetration graph (DC-EPG) system. The shape of waveforms and the pattern of occurrence of each waveform of SBPH were very similar to those of BPH. L3 and L4-a always occurred prior to L4-b. Periodical honeydew excretion was observed in L4-b only. Microsection observation following laser stylectomy revealed that the tips of SBPH stylets severed in L3, L4-a, and L4-b were commonly located in or near the phloem region of rice plants, but were located in the xylem in L5. Plant sap flowed from the stylets severed in L4-b only, and its main carbohydrate component was detected as sucrose by HPLC analysis. These results and the patterns of EPG waveform progress in SBPH suggested that feeding activities on rice plant tissue were relevant to each EPG waveform. L1 and L2 corresponded to the initiation of stylet penetration and stylet movement with salivation on the outside of the vascular bundle. L3 and L4-a were related to feeding activities within the phloem region in preparation for phloem sap ingestion. L4-b was closely associated with phloem sap ingestion, and L5 corresponded to xylem feeding behavior.

• Journal of Korean Medicine for Obesity Research
• /
• v.18 no.2
• /
• pp.152-158
• /
• 2018

The purpose of this study was to investigate the effects of modified fasting therapy using Gamrosu and herbal medicine on the changes of body compositions in women. We analyzed the medical records of 11 patients, who carried out modified fasting therapy at Dunsan Korean Medicine Hospital of Daejeon University. Body compositions (body weight, body mass index, body fat mass, skeletal muscle mass, basal metabolic rate, extracellular water ratio, abdominal circumference, thickness of abdominal subcutaneous fat, visceral fat area) were reviewed before and after modified fasting therapy. The body composition values (body weight, body mass index, body fat mass, skeletal muscle mass, basal metabolic rate, extracellular water ratio, abdominal circumference, thickness of abdominal subcutaneous fat, visceral fat area) decreased after modified fasting therapy. Results from this investigation showed that modified fasting therapy using Gamrosu and herbal medicine has positive effects on changes of body compositions.

• Korean journal of applied entomology
• /
• v.47 no.3
• /
• pp.193-199
• /
• 2008

Fifty potato cultivars were screened for potato aphid, Macrosiphum euphorbiae Thomas infestation degree in the field. Aphid honey dew secretion and contents of foliar substances(glycoalkaloids, total nitrogen, Ca, K and Mg) of the cultivars were measured in the laboratory to analyze the correlation between infestation degrees and those factors. The number of aphids ranged from 4.1 to 31.4 per five leaves. The lower density(less than 5 aphids) was found on cvs. Jidose, Recent, and Sebago. The aphid secreted highest(40.3 droplets) and lowest(15.7 droplets) honeydew on cvs. Jopoong and Anco, respectively. Degree of infestation is positively correlated to glycoalkaloids and total nitrogen contents of the potato leaf.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.31 no.8
• /
• pp.1190-1201
• /
• 2007

This study is to review the costumes of female Shamans through Gamrotaenghwa(甘露幀畵) in the late Joseon Dynasty of the 18th and 19th centuries. The picture of Mudangnaeryeok(巫堂來歷) showing Shamanic performances which is kept in Kyujanggak, Seoul National University was the only one thing enabling to compare with the Shamanic costumes shown in Gamrotaenghwa. The earlier Gamrotaenghwa doesn't show the Shamanic features but that of the later part of 18th century shows specific costumes so that the scene of Shamanic performance can be guessed. The Shamanic costumes are classified into 5 types. Type A is considered to have followed the figures shown commonly in earlier Gamrotaenghwa of the 16th and 17th centuries, rather than the traditional costumes. Types B through E show the costumes of the Joseon dynasty. With the basic costumes of skirt and Chogori(a kind of jacket, Type B), the variable costumes worn for each type of Shamanic performances are Mongduri(蒙頭里, Type C), Jeonbok(戰服, Type D) and Cheolrik(天翼, Type E). Reviewing the general style of those costumes, the upper part was tight and the lower part was silhouette of big volume, and the length of Chogori was a little long in the early of 18th century but it became shorter with narrower sleeves from the later part of the same century. According to the general literatures about the outer collars were not overlapped and its side parts were open, with half or no sleeves. In case that the target of Shamanic performance is male god, the Shaman wore the male costumes represented by Cheolrik and Jeonbok. Because these Cheolrik and Jeonbok which were worn during the Shamanic performance have the symbolic meaning to correspond with the male god, they didn't function as ordinary costumes.

• Korean journal of applied entomology
• /
• v.27 no.2
• /
• pp.63-67
• /
• 1988

Biotypes of the brown planthopper(BPH), Nilaparvata lugens St l, population migrated from maninand China in to southern coastal regions of Korea were investigated in 1985-1987 by honeydew excretion test using Korean cultvars,, 'Milyang 23'(no resistant gene), 'Cheongcheo-ngboy'(bph 1 gene), 'Milyang 63'(bph 2 gene) and 'Gayabyeo'(bph 1 and bph 2 gene). There was a correlation between the amount of honeydew excreted and the ability of each biotype to infest resistant cultivars: 'Milyang 23' with no resistant gene was highiy susceptible to bioty-pe-1, 2 and 3 ; 'cheongcheongbyeo' with resistant bph 1 was susceptible to biotype-2: and 'Milyang 63' with resistant bph 2 gene was highiy resistant to biotype-1, 2 and 3. Percent biotype dis-tribution of the female BPH collected in the southern coastal regions of Korea showed that in 1985, 1986 and 1987, the BPH biotype-1 was predominant accounting for 64.7%, 61.2% and 57.9%, respectivley, whereas bitype-2 was 22.0%, 21.9% and 29.7%, and biotype-3 was 13.3%, 17.0% and 12.6%, repestively.

• Korean Journal of Heritage: History & Science
• /
• v.34
• /
• pp.124-136
• /
• 2001

Among many different types of wares, we have amazing Sacred Water-pot(따르개, 注子) from Goryo-period(고리, 高麗, 918-1392). The stylistic peculiarity of Jung-Byoung(정병, 淨甁) is described in "Goryo-Dhogyoung, 고리도경, 高麗圖經", the classical design canon. It is said, "A sharpened mouth with narrow and prolonged neck is attached upon the broad mouth with thicker and even longer neck of the pot whose body intimates to the shape of melon." One could find this Jung-Byoung similar to the Indian drinking water jar, Kundika, which has been. even today, an everyday article in houses as well as in temples. In the early Buddhist cult, the object had been adopted as personal belonging of the Bodhisattvas(보살, 菩薩), especially of the Bodhisattva Avalokitesvara(관세음보살,觀世音菩薩). In short, the purifying character of water is met by the sacred ware to deliver the refreshing Sweet-Water(Holy-Water, 깨맑물, 단물, 단이슬물, 정수, 감로, 감로수, 성수, 淨水, 甘露, 甘露水, 聖水): For the holy purpose of fulfilling the thirst of people, of symbolozing the virtuous dharma. Thus, Ggamslkh-Byoung(깨맑병,淨水), the literal Korean name, denotes purifying and clarifying and clarifying water-pot to us. Among many other Asian countries, India, China, Korea, and Japan have a profound cult of the sacred water-pot(Ggamalkh-Byoung, Jung-Byoung, 깨맑병, 정병, 정수병, 감로병, 감로수병, 淨甁, 淨水甁, 甘露甁, 甘露水甁). Therefore, this charming holy object drew much attention not only from master artisans to shape and deliver them to people but also from painters and sculptors for their endowment of the sacred images dedicated to Buddha(부처,佛,佛陀). In China, the sacred water pot emerged in the period of Tang(당, 唐, 618~907)-Period and underwent much sophistication later on, I. e., from earthenware, ceramic-porcelain, bronze, and silver. However, the following represents a challenge to the well-known Goryo-Thangka(고리불화, 高麗佛畵) Painting of Bodhisattva Avalokitesvara to our speculation on the Sacred Water-pot(정병, 淨甁). The image suggests, when examined closely, that the Sacred Water-pot has been accompanied by, or placed in, a transparent glasswere(유리그릇) or crystalbowl(수정그릇)! We have no other physical proof of the existence of such a Holding-Bowl(받침그릇, 承盤), except for in this particular painting. This Holding-Bowl would have not been a mere elaboration on the practicality of controling the drips from the mouth of the pot. As in the chapter on Tang-ho(탕호, 湯壺), or thermal bowl, in the "Goryo-Dhogyoung" it advises readers that this style of bowl is to be filled with hot water, and thus function as a preserver of heat in the water inside the pot. As an offering to the Buddha, the Sacred Water-pot could have been used for serving him hot tea. Hence the sacred bottle is to contain the refreshing water, the water transcends to nectar, and the nectar is prepared as a nectar tea to offer the Buddha. For both the Holding-Bowl of Ggamalkh-Byoung(Jung-Byoung)and the Celestial-Robe(날개옷, 天衣) of the Bodhisattva Avalokitesvara, whose specified character is the Water-Moon(수월, 水月) in this particular Thangka(불화, 佛畵) painting, the transparency is essential. This is to refer to the purity and the lucid clarity of Bodhisattva Avalokitesvara and at a deeper level, to refer to the world of Buddhas-the Tushita(Paradise, Heaven, Eden, 극락, 불세계, 極樂, 佛世界). Howerver, without the discovery of an actual Holding-Bowl, accompanied by a Sacred Water-pot, such speculation will necessarily remain hypothetical. Nevertheless, there is an abundance of evidence of our ancient craftsmanship in jade and ctystal, dating back to the Bronze Age(1000~2B.C.) in Korea. By the time of the Three Kingdom-Period(삼국시대, 三國時代, 57B.C.~935A.D.), and especially the Silla(신라, 新羅, 57B.C.~935A.D.)-Empire, the jade and crystal ornamentation had become very intricate indeed. By the Goryo-Period(918~1392) and Chosun-Period(조선, 朝鮮,1392~1910),crystal-ware and jade art were popular in houses and Buddhist temples, whose master artsanship was heightened in the numerous Sarira-Cases(사리그릇, 舍利器), containing relics and placed inside Stupas(탑, 투, 搭)! Therefore, discovering a tiny part of the crystal or jade Holding-Bowl for the Sacred Water-pot and casting full light on this subject, would not be totally impossible. Lastly the present article shares the tiny hope for a sudden emergence of such a Holding-Bowl.

• The Bimonthly Magazine for Agrochemicals and Plant Protection
• /
• v.7 no.3
• /
• pp.81-91
• /
• 1986

진딧물은 아주 작고 연약하여 조그마한 힘을 가해도 곧 터져버릴 것 같은 곤충이지만, 일생을 통하여 5가지 형태로 까지 변화할 수 있어 불량환경에 적응할 수 있는 힘은 그 어느 곤충보다도 크다고 하겠다. 처녀생식으로 번식하므로 번식력 또한 대단하여 그 숫자가 단시일내에 크게 불어나는 해충이다. 과수 재배시에 진딧물의 피해양상은 과수의 영양분을 흡즙하고, 감로를 분비하여 그을음병을 유발시키며, 잎을 오그라뜨리거나 뒤쪽으로 말리게하여 잎의 기능을 억제시킴으로써 과수의 생육을 지연시키고 묘목의 경우에 심할 때는 고사(枯死)까지 한다. 또한 최근에는 약제방제시에 약제선택성이 강한 종들이 나타나고 있는 실정이므로 진딧물의 효과적인 방제를 위해서는 무엇보다도 먼저 진딧물의 종류에 따른 생태를 잘 알고 그에 따른 합리적인 방제대책을 수립하여야 할 것으로 생각된다. 이에 필자는 그동안의 연구에서 얻어진 결과를 토대로 과수가해 주요 진딧물의 생태와 방제법을 소개하는 것이며 이 조그마한 자료가 진딧물에 얽힌 문제점들을 해결하는데 조금이나마 도움이 되었으면 한다.

• Journal of Bio-Environment Control
• /
• v.4 no.2
• /
• pp.131-135
• /
• 1995

In winter, most of the energy for a greenhouse crop is supplied during the night. Since watermelon is grown under high night temperature, the experiments were set up to investigate night temperature influence on watermelon in order to obtain the best economic output. Day temperatures ranged from $25^{\circ}C$ and 3$0^{\circ}C$ ; night temperatures ranged from 2$0^{\circ}C$ to 3$0^{\circ}C$ at 5$^{\circ}C$ interval. Two cultivars of watermelon(Citrullus vulgaris S. ‘Binna’ and ‘Kamro’) treated with 30/3$0^{\circ}C$ yielded maximum leaf areas, flowers and leaf numbers. 30(14h)/25(10h)$^{\circ}C$ or 30(12h)/25(12h)$^{\circ}C$ grown plants had higher germination ratio and more dry weight and chlorophyll than those of 30/3$0^{\circ}C$ which were the highest temperature integral. Although 25/$25^{\circ}C$ and 30/2$0^{\circ}C$ regime are same average temperature, the growth of watermelons at 30/2$0^{\circ}C$ was significantly higher than 25/$25^{\circ}C$. ‘Binna’ was growing more than ‘Kamro’ at the same temperature. Leaf area ratio(LAR) was reduced with increasing DIF temperature from 30/3$0^{\circ}C$ to 30/2$0^{\circ}C$, but leaf weight ratio(LWR) was increased.

• Journal of Life Science
• /
• v.29 no.2
• /
• pp.202-208
• /
• 2019

Brown planthopper (BPH), Nilaparvata lugens Stål (Hemiptera: Delphacidae), is one of the most important migratory pests damaging rice in Korea. It invades annually from tropical and subtropical areas via continental air streams. It is necessary to determine the resistance levels of rice varieties in order to control efficiency. The honeydew excretion, development, and reproduction of the migratory BPH were studied by region in a laboratory at $25{\pm}2^{\circ}C$ and $65{\pm}5%\;RH$ and a 16L: 8D photoperiodism conducted on three BPH resistant genes: Bph1, Bph2, and Bph18. The information obtained was reported using the jackknife method, and we created life table statistics accordingly. The feeding amount of Bph1 resistant gene was lower than that of resistant genes. The developmental periods of immature stages ranged from $13.7{\pm}0.10d$ on Bph2 (Namhae, 2015) to $18.5{\pm}1.06d$ on Bph2 (Sacheon, 2016). Reproductive period and female longevity were longest on the non-resistant genes, Bph2 and Bph18 (except 1980s), and the highest fecundity of N. lugens was observed on the two BPH resistant genes. Highest net reproductive rates ($R_0$) were calculated on Bph2 by region. Intrinsic rates of population increase ($r_m$) showed a difference in resistant genes by region. These population parameters showed that migratory regions and biological characteristics of N. lugens vary annually.

• Journal of the Korean Society of Costume
• /
• v.64 no.1
• /
• pp.45-63
• /
• 2014

In the Taenghwa(Buddhist paintings), the clothing habits of the times can be observed since it depicts the lives of people from all walks of life. These 16th century Taenghwas were drawn based on the understanding of the ritual costumes of early Joseon dynasty appearing in works such as oryeui Se-jong-sil-lok; Sejong chronicles and Gyong-guk-Dae-jon. It shows the perception of various types of clothing such as the Myeon-Bok(King's Full Dress), Won-yu-gwan-bok(King's Ceremonial Dress), and Gon-ryong-po(royal robe at work), and describes the early King's Won-yu-gwan-bok in the early Joseon dynasty that equips Bang-sim-gok-ryong(Round Neck Band). Various officials' uniforms and various men's coats are described. From it, one can visually verify the records of Joong-jong-sil-lok; Joongjong chronicles that describes the appearances of various hats and coats. They also tell us that Chang-ot(light outer coat) was worn prior to the 17th century. It also shows us that the ritual costume of women in Koryo was passed down to early Joseon. Also, in regards to the Buddhist priest costumes, the jang-sam's gray color and ga-sa's red color has been passed down until today. The most representative characteristic for clothing materials were horsehair, silk, ramie, hemp, and cotton.