• Korean Journal of Fisheries and Aquatic Sciences
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• v.20 no.4
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• pp.360-369
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• 1987

The relationship between the catches of tuna and hydrographic conditions in South-East Pacific region (latitude $5^{\circ}N-12^{\circ}S$, longitude $135^{\circ}W-115^{\circ}W$) was investigated by using the catch data of tuna and Digital Bathythermograph (DBT) data from December 9, 1980 to April 2, 1981. The results are as follows : The study area were located in South Eguatorial Current regions including equatorial upwelling regions in $5^{\circ}N\;to\;12^{\circ}S$. The horizontal mean temperature at the depth of 10m on the first quarter months in the study area was about $25^{\circ}C$C and the salinity of those fishing areas ranged from 34.8 to $35.0\%_{\circ}$. Yellowfin tuna and bigeye tuna were mainly caught in SW vertical temperature profile type, which the depth of thermocline ranged from loom to 300m, and temperature difference of thermocline was about $12^{\circ}C$. The deeper the depth of thermocline, the more the catches of tuna. While albacore tuna was caught well in SS vertical temperature profile type which the temperature of thermocline ranged from $9^{\circ}\;to\;26^{\circ}C$ and its gradient was very smooth. The depth of 1 ml/l surface of dissoved oxygen content ranged from loom to 200m in the South-East Pacific between longitude $140^{\circ}W-100^{\circ}W$, but it was shallower than 100 m near the North-South American continent. The catches of bigeye tuna were larger than those of yellowfin tuna in South Equatorial Current region. As approaching to the South and North American continent, the catches of yellowfin tuna and bigeye tuna decreased because the thermocline becomes shallower and steeper and the depth of the 1 m1/1 surface of dissolved oxygen content became shallower.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.2
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• pp.1-14
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• 2017

The purpose of this study is to understand the environmental traits and significance of the pond place that appears in historic maps in 'Dongchon(東村)', which is the eastern section within the fortress wall of Hanyang. We reviewed various documents and maps to identify the name of the pond, and of those materials we followed the name provided by official national records and geographical titles to designate it 'Eouidongji Pond(於義洞池).' The results of the research showed, first, that from the standpoint of location and environmental characteristics, that the area of the Eouidongji Pond was an area that contained a pastoral atmosphere within the city. It was located in an area where the waters flowing from the mountains gathered, and the boundaries of the pond would change based on water levels within a plot of land about 2,000pyeong(app. $6,600m^2$) in size. Second, when seen from the perspective of its creation background, the Eouidongji Pond seems to have been a naturally occurring pond which was modified when the water system was managed in the city at the beginning of the dynasty. In addition to its role as a reservoir, it was operated as a lotus pond(蓮池) to offer lotus(蓮) related by-products. With the nearby detached palace being actively used, it seems the pond was managed at the same time. The pond had already been filled in by the early 20th century, and although there were efforts to reconstruct the pond, it was eventually destroyed as the area was included in the site of a school during the colonial period. Third, the Eouidongji Pond was appreciated in many cases by individuals or admired as part of the natural landscape by viewing it from afar. In addition, it provided entry landscape near the road entering Dongchon, and was a location that was easily visited in connection with other nearby pleasure grounds. Through studying the location and environmental characteristics, the background of its creation and destruction, operation and management by time period, usage at the time, and characteristics of scenery appreciation of Eouidongji Pond, the Eouidongji Pond was a pond of high practical value to the nation, as it supplemented the water system in the city and was able to provide lotus harvests for the nation. In addition, from a urban environment perspective, it was a lateral landmark with a large area, as well as an effective boundary. It was an open area that the people of the Hanseong-bu could freely use, and it had a high public value due to its ease of accessibility.

• Journal of Gastric Cancer
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• v.6 no.1
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• pp.31-35
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• 2006

Purpose: A primary adenosquamous carcinoma of the stomach is relatively rare, accounting for only about 0.5% of all gastric cancers. However, its histopathologic characteristics are still unclear, and the most appropriate form of therapy has not been established yet. Materials and Methods: We retrospectively reviewed the clinicopathologic features of 8 patients with pathologically confirmed primary adenosquamous carcinomas out of 8,268 patients who underwent gastric cancer surgery at Samsung Medical Center between September 1994 and December 2004. Results: The median age of the 8 patients was 49 ($41{\sim}69$) years, and the male : female ratio was 5 : 3. In 3 patients, the tumor was located at the mid body of the stomach, and in 5 patients, at the lower body or antrum. The tumor sizes were $2.5{\sim}8cm$. Seven patients showed metastases to the regional lymph nodes. The UICC stage distribution were: 5 stage II, 2 stage III, and 1 stage IV. In the stage IV patient, a palliative gastrojejunostomy was performed, and he died 5 months after surgery. Of the 7 patients who underwent a radical gastrectomy and adjuvant chemotheratpy, the median survival was 34 ($12{\sim}66$) months, 2 patients died of cancer recurrence, and 4 patients are being followed up without evidence of recurrence. Conclusion: As for an adenocarcinoma of the stomach, a radical gastrectomy including regional lymph node dissection and postoperative adjuvant therapy should be performed for appropriate treatment of an adenosquamous carcinoma of the stomach.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.1
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• pp.55-66
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• 2018

The cactus habitat in Jeju Island has a phytogeographically specific distribution in the East Asian region, and forms a unique landscape as the only native cactus (Opuntia ficus-indica (L.) Mill.) habitat in Korea. However, there has been no detailed investigation on the distribution of cacti in the habitat and no investigation on the diversity of the mixed composition of plants in the habitats and their correlation with the distribution of cactus populations. This study attempted to investigate the diversity of vascular plants in the Wollyeong-ri cactus habitat and record the actual distribution and trends of cactus distribution. In addition to the distribution characteristics of cacti, we also discuss the characteristics of species reflecting the characteristics of the habitat among the mixed population of plant species, as well as the biological and environmental factors that threaten the maintenance of cactus populations or require management for preservation of cacti. Considering the phenological character, we conducted the field surveys for flora identification six times between June 2015 and September 2017. The Engler classification system was used for the arrangement sequence and names of plants, and the Korean Plant Names Index was adopted for the Korean name of the species. The study results showed that the Wolryung-ri cactus habitat in Jeju Island has the characteristic physiognomy of an area dominated by cactus. For the vascular plants, a total of 125 taxa were identified, including 53 families, 104 genera, 109 species, 15 varieties and 1 forma. Endangered plants specified by the Ministry of Environment were not found. Two species, Cyrtomium falcatum and Asplenium incisum, were identified as the ferns, and no gymnosperms were found. In addition, 123 taxa of angiosperms, 91 taxa of dicotyledones and 32 taxa of monocotyledons were identified. The distributions of cacti were confirmed in 289 meshes corresponding to 59.3% of the total 487 meshes in the cactus protected area, which showed various coverage distributions ranging from 5% to 95%. Most of the meshes where no cacti were found are coastal areas with exposed basalt rocks where the soil depth has not developed or extremely restricted due to repeated waves, or areas where artificial facilities, grasslands, and observation paths have been constructed. On the other hand, there were 71 lattice points in 14.5% of the total area where the cactus showed 70% or higher dominance. Cacti are randomly distributed in these areas. They have adapted to the microhabitat environment and are found to be opportunistically distributed along the growable locations. Considering that the reproduction of cacti in the habitat is mostly dependent on parthenogenesis, the present distribution seems to reflect the potentially distributable regions of cacti in the habitat. Based on the results of field surveys, a management plan for conservation and protection of the protected areas has been proposed.

• Journal of Korean Philosophical Society
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• v.117
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• pp.191-222
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• 2011

Traditionally, the origin of the Han River has been thought as Utongsu(于筒水) and Geumgangyeon(金剛淵). As both of these places are located in Odaesan(五臺山) the $Ma{\tilde{n}}ju{\acute{s}}ri$(文殊) Holy Place, we can well assume the possibility of Buddhist influence on them. In the Buddhist understanding on the origin of the Han River, what we should first notice are 'the recognition on the water of Buddhism' and 'the recognition on the river in Indian culture.' With the reviews, we may come to see by what standpoint these could become existed, if there were Buddhist influences on the recognition of Han River's origin. Based on these Buddhist and Indo-cultural view points, the author tries to make more dearly the definition of Utongsu and Geumgangyeon that are recognized as the origin of the Han River. Through it, we can check the relation of Buddhism and Indian culture in their influence on the concepts of Utongsu and Geumgangyeon. In Indian culture, what is noticed in relation with the origin of the river is Anavatapta, in which the sacredness of the water named the 8 virtuous waters is recorded. It is the materialistic sacredness which can be compared with the sacred feature of Utongsu that "its color and taste are far greater than other waters, and so is its weight. ${\cdots}$ Its color and taste do not change even after it flows into the Han River." Furthermore, both of Anavatapta and Utongsu have the same symbolism of dragon that the highest dragon king and a divine dragon were told to live in respective lakes. This similar structure found in the recognition of two rivers' origin may become an evidence of Buddhist influence on the recognition of the Han River's origin. The recognition of the Han River's origin is based on the traditional culture. Therefore, it may be natural that there is the Buddhist culture in it. At the same time, some viewpoints of Chinese culture can be found in it. So, the traditional recognition on the Han River's origin comprises diversity and complexity of Indian and Chinese cultures together.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.66-81
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• 2014

Burnt down during the Imjin War(壬辰倭亂) of 1592, Gyeongbokgung Palace(景福宮) remained in ruins until 1865, when in the second year of King Gojong's(高宗) reign, reconstruction work began. At the time, a royal protocol(uigwe, 儀軌) for the reconstruction was not produced. Instead, the Gyeongbokgung Palace Construction Diary(Gyeongbokgung yeonggeon ilgi, 景福宮營建日記) records the reconstruction process from June to September of 1865. The contents of this diary reveal that the stone used in the construction was obtained from Ganghwa(江華), the Yeongpung field(映楓亭) just beyond Dongdaemun, and Samcheongdong(三淸洞), among other sites. In addition, selected stone remaining from the original Gyeongbokgung Palace site - such as that from the palace astronomical observatory(ganuidae, 簡儀臺) - as reused, while a number of buildings and stonework from Gyeonghuigung Palace(慶熙宮) were moved to Gyeongbokgung Palace. As a result, a number of $17^{th}$ and $18^{th}$ century stonework are currently located at Gyeongbokgung Palace. The Gyeongbokgung Palace Construction Diary contains a record indicating that the bronze dragon(靑銅龍) excavated from the lotus pond at the palace's Gyeonghoeru Pavilion(慶會樓) was created by special technician byeolganyeok(別看役) Kim Jae-su(金在洙) in 1865 for the symbolic purpose of protecting the palace from fire. The diary also reveals that among Kim Jae-su and the other special technicians(byeolganyeok) tasked with the installation and oversight of the palace stonework was Lee Se-ok(李世玉) - aid to have created the haechi statue at Gwanghwamun Gate. This indicates that there were men of court painter(hwawon, 畵員) background among the construction special technicians(byeolganyeok). Moreover, the diary records the names of the stoneworkers(seokjang, 石匠) who worked under these special technicians to actually carve the stonework. These included Jang Seong-bok(張聖福), who participated in the creation of the Geunjeongjeon Hall(勤政殿); and Kim Jin-myeong(金振明), who took part in the construction of Gwanghwamun Gate(光化門). Based on these results, it is possible to identify a number of special iconographic features of the scale-covered animal form(insuhyeong, 鱗獸形) auspicious animal statues at Gyeongbokgung Palace. These include a protruding mouth and large nose, formalized ears, and a mane along the back. Comparing these iconographic features with those found in the stonework of Joseon tombs makes it clear that these palace statues were created in the latter half of the $19^{th}$ century - the period corresponding to Gojong's palace reconstruction. This study was able to confirm that this iconography was taken up by the Gyeongbokgung Palace construction special technicians(byeolganyeok) and stoneworkers(seokjang) as they worked on tomb stonework earlier in their careers.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.84-107
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• 2018

Cheommojik is a pile cloth, a type of textile whose surface is covered with short piles. The term chaedam was used during the late Joseon dynasty to refer to pile cloth rugs, while the terms yoongjeon, dantong and yangtanja were used in the early twentieth century. Various documents, newspaper articles and photographs confirm that pile cloth rugs were used by the general public as well as the royal family from the late Joseon dynasty onward, and that there were domestic manufacturers of such rugs at that time. This study investigated six pile cloth rugs that were produced after the late Joseon dynasty, five of which feature Persian knots made of cut pile, the other being made with the loop pile method. The cut pile rugs are rectangular in shape and measure between 72-98cm by 150-156cm; and they are decorated in the middle with patterns of butterfly, deer, and tiger or the ten longevity symbols, and along the edges with patterns composed of 卍 symbols. The ground warp of all six rugs are made from cotton yarn, while the ground weft is made of cotton yarn on three pieces, wool on one piece and cotton and viscose rayon. The ground weft yarn from four pieces are Z-twist yarn made with two or more S-twist cotton yarn. Four to six colors were used for the pile weft, all being natural colors except for red. Two or more S- or Z-twist yarn were twisted together in the opposite twist for the pile weft, with the thickness determining the number of threads used. Six or more weft threads were used to make the start and end points of the rug; and the ground warp ends were arranged by tying every four of them together. For the left and right edges, three or more threads were wrapped together into a round stick-like form, and the second and third inner ground warps from the edges were stitched on to the wrapped edge. For the loop pile, loops were made in the direction of the warp; the ground warp and the ground weft may have been made with cotton, the pile warp with wool yarn. An analysis of the components of three rugs was conducted to determine which types of animal hair were used for the pile weft. Despite some inconclusive results, it was revealed that goat hair and fat-tailed sheep hair were used, raising the possibility that various kinds of animal fur were used in the production of pile cloth rugs. The six rugs examined in this study are estimated to have been made between the late 1800s and the early 1900s. Although the manufacturer of the rugs cannot be confirmed, we concluded that the rugs were produced in Korea after referring to the documentation of the domestic production of pile cloth rugs during the aforementioned period and the form and placements of the patterns on the rugs.

• Journal of Intelligence and Information Systems
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• v.24 no.4
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• pp.197-217
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• 2018

Music is one of the most creative act that can express human sentiment with sound. Also, since music invoke people's sentiment to get empathized with it easily, it can either encourage or discourage people's sentiment with music what they are listening. Thus, sentiment is the primary factor when it comes to searching or recommending music to people. Regard to the music recommendation system, there are still lack of recommendation systems that are based on customer sentiment. An algorithm's that were used in previous music recommendation systems are mostly user based, for example, user's play history and playlists etc. Based on play history or playlists between multiple users, distance between music were calculated refer to basic information such as genre, singer, beat etc. It can filter out similar music to the users as a recommendation system. However those methodology have limitations like filter bubble. For example, if user listen to rock music only, it would be hard to get hip-hop or R&B music which have similar sentiment as a recommendation. In this study, we have focused on sentiment of music itself, and finally developed methodology of defining new index for music recommendation system. Concretely, we are proposing "SWEMS" index and using this index, we also extracted "Sentiment Pattern" for each music which was used for this research. Using this "SWEMS" index and "Sentiment Pattern", we expect that it can be used for a variety of purposes not only the music recommendation system but also as an algorithm which used for buildup predicting model etc. In this study, we had to develop the music recommendation system based on emotional adjectives which people generally feel when they listening to music. For that reason, it was necessary to collect a large amount of emotional adjectives as we can. Emotional adjectives were collected via previous study which is related to them. Also more emotional adjectives has collected via social metrics and qualitative interview. Finally, we could collect 134 individual adjectives. Through several steps, the collected adjectives were selected as the final 60 adjectives. Based on the final adjectives, music survey has taken as each item to evaluated the sentiment of a song. Surveys were taken by expert panels who like to listen to music. During the survey, all survey questions were based on emotional adjectives, no other information were collected. The music which evaluated from the previous step is divided into popular and unpopular songs, and the most relevant variables were derived from the popularity of music. The derived variables were reclassified through factor analysis and assigned a weight to the adjectives which belongs to the factor. We define the extracted factors as "SWEMS" index, which describes sentiment score of music in numeric value. In this study, we attempted to apply Case Based Reasoning method to implement an algorithm. Compare to other methodology, we used Case Based Reasoning because it shows similar problem solving method as what human do. Using "SWEMS" index of each music, an algorithm will be implemented based on the Euclidean distance to recommend a song similar to the emotion value which given by the factor for each music. Also, using "SWEMS" index, we can also draw "Sentiment Pattern" for each song. In this study, we found that the song which gives a similar emotion shows similar "Sentiment Pattern" each other. Through "Sentiment Pattern", we could also suggest a new group of music, which is different from the previous format of genre. This research would help people to quantify qualitative data. Also the algorithms can be used to quantify the content itself, which would help users to search the similar content more quickly.

• (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.

• Journal of the Society of Disaster Information
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• v.17 no.3
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• pp.640-654
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• 2021

Purpose: Normal education operation was difficult in the national disaster situation of Coronavirus Infection-19. Non-face-to-face education can be an alternative to face to face education, but it is not easy to provide the same level of education. In this study, the professor of disaster management field will identify problems that can occur in the overall operation and progress of non-face-to-face education and seek ways to improve non-face-to-face education. Method: Non-face-to-face real-time education was largely categorized into pre-class, in-class, post-class, and evaluation, and case studies were conducted through the professor's case studies. Result&Conclusion: The results of the survey are as follows: First, pre-class, it was worth considering providing a non-face-to-face educational place for professors, and the need for prior education on non-face-to-face educational equipment and systems was required. In addition, it seems necessary to make sure that education is operated smoothly by giving enough notice on classes and to make efforts to develop non-face-to-face education programs for practical class. Second, communication between professor and learner, and among learners can be an important factor in non-face-to-face mid classes. To this end, it is necessary to actively utilize debate-type classes to lead learners to participate in education and enhance the educational effect through constant interaction. Third, non-face-to-face post classes, policies on the protection of privacy due to video records should be prepared to protect the privacy of professors in advance, and copyright infringement on educational materials should also be considered. In addition, it is necessary to devise various methods for fair and objective evaluation. According to the results of the interview, in the contents, which are components of non-face-to-face education, non-face-to-face education requires detailed plans on the number of students, contents, and curriculum suitable for non-face-to-face education from the design of the education. In the system, it is necessary to give the professor enough time to fully learn and familiarize with the function of the program through pre-education on the program before the professor gives non-face-to-face classes, and to operate the helpdesk, which can thoroughly check the pre-examination before non-face-to-face education and quickly resolve the problem in case of a problem.