• Korean Journal of Plant Resources
• /
• v.32 no.4
• /
• pp.355-378
• /
• 2019

We investigated the flora of vascular plants in Mt. Papyeong which is located in the northern part of Paju and the border of western DMZ through 13 surveys from April 2016 to August 2019. The vascular plants of Mt. Papyeong include 410 taxa; 361 species, 9 subspecies, 36 varieties, and 4 forms from 257 genera of 91 families. Among 410 taxa, we characterize endemic species, rare and endangered plants, floristic regional indicator plants, and climate change adapted plants in Korea. Specifically, there are 9 Korean endemic plants designated by Korea National Arboretum and 6 taxa by Korean Ministry of Environment. According to IUCN evaluation, there are 13 rare and endangered plants in Mt. Papyeong. On the other hand, 2 taxa were listed in a red list suggested by Korean Ministry of Environment. The floristic regional indicator plants include 46 taxa which are composed of 2 species of IV degree, 13 taxa of III degree, 11 taxa of II degree, and 20 taxa of I degree. Also, 27 naturalized plants were identified, and the percentage of Naturalized Index (NI) and Urbanization Index (UI) were 6.58%, and 8.43%, respectively. We hope that this investigation provide a valuable data for applying the further studies on the biodiversity and strategy of conservation of environment in the DMZ and Paju areas.

• Analytical Science and Technology
• /
• v.32 no.1
• /
• pp.17-23
• /
• 2019

Sources of NOx are both anthropogenic (e.g. fossil fuel combustion, vehicles, and other industrial processes) and natural (e.g. lightning, biogenic soil processes, and wildfires). The nitrogen stable isotope ratio of NOx has been proposed as an indicator for NOx source partitioning, which would help identify the contributions of various NOx sources. In this study, the ${\delta}^{15}N-NO_2$ values of vehicle emissions were measured in an urban region, to understand the sources and processes that influence the isotopic composition of NOx emissions. The Ogawa passive air sampler was used to determine the isotopic composition of $NO_2$(g). In urban tunnels, the observed $NO_2$ concentration and ${\delta}^{15}N-NO_2$ values averaged $3809{\pm}2656ppbv$ and $7.7{\pm}1.8$‰, respectively. The observed ${\delta}^{15}N-NO_2$ values are associated with slight regional variations in the vehicular $NO_2$ source. Both $NO_2$ concentration and ${\delta}^{15}N-NO_2$ values were significantly higher near the expressway ($965{\pm}125ppbv$ and $5.9{\pm}1.4$‰) than at 1.1 km from the expressway ($372{\pm}96ppbv$ and $-11.5{\pm}2.9$‰), indicating a high proportion of vehicle emissions. Ambient ${\delta}^{15}N-NO_2$ values were used in a binary mixing model to estimate the percentage of the ${\delta}^{15}N-NO_2$ value contributed by vehicular NOx emissions. The calculated percentage of the ${\delta}^{15}N-NO_2$ contribution by vehicles was significantly higher close to the highway, as observed for the $NO_2$ concentration and ${\delta}^{15}N-NO_2$.

• Journal of the Society of Disaster Information
• /
• v.17 no.3
• /
• pp.415-426
• /
• 2021

Purpose: The purpose of this study is to create the deveopment plan for promotion of advanced disaster-safety awareness, which is noted as a major factor in the large disaster. Method: This study is to conduct theoretical review with regard to disaster management and safety awareness. Consciousness surveys on safety awareness and previous disaster case was analyzed to derive the cause of the disaster, and the development plan for promotion of advanced disaster-safety awareness was suggested. Result: In the survey on the public's sense of safety on the disaster management evaluation, 'Response' stage was well performed, but the 'Recovery' stage was not. Especially, it was found that disaster safety education at the 'Prevention' stage was very lacking. In the survey on the public's safety awareness, the awareness level of the evacuation facility was very low, information on infectious diseases and collapse accident was insufficient. Especially, it has been found that the awareness on safety regulation in daily life is very insufficient. Through the case study on previous disaster(COVID-19, Fire in Miryang Sejong Hospital, Forest fire in the east coas at 2004'), it was derived that the lack of safety awareness(such as safety insensitivity) was the main factor of the expansion of the damage scale. Conclusion: The development plan for promotion of advanced disaster-safety awareness are as follow. First, it is necessary to spread the safety culture movement through the expansion of safety education and safety promotion. Second, disaster confrontation training for the public should be implemented to improve the effectiveness of disaster response. Finally, it is necessary to change the individual awareness on safety. When these factors are implemented systematically, advanced disaster-safety awareness can be promoted. Ultimately, disaster accidents in our society can be reduced.

• Korean Journal of Environment and Ecology
• /
• v.35 no.2
• /
• pp.135-153
• /
• 2021

The demilitarized zone (DMZ) is a border barrier with 248 kilometers in length and about 4 kilometers in width crossing east to west to divide the Korean Peninsula about in half. The boundary at 2 kilometers to the south is called the southern limit line. The DMZ has formed a unique ecosystem through a natural ecological succession after the Armistice Agreement and has high conservation value. However, the use of facilities for the military operation and the unchecked weeding often damage the areas in the vicinities of the southern limit line's iron-railing. This study aimed to prepare basic data for the restoration of damaged barren vegetation. As a result of classifying vegetation communities based on indicator species, 10 communities were identified as follows: Duchesnea indica Community, Hosta longipes Community, Sedum kamtschaticum-Sedum sarmentosum Community, Potentilla anemonefolia Community, Potentilla fragarioides var. major Community, Prunella vulgaris var. lilacina Community, Dendranthema zawadskii var. latilobum-Carex lanceolata Community, Dendranthema zawadskii Community, Plantago asiatica-Trifolium repens Community, and Ixeris stolonifera-Kummerowia striata Community. Highly adaptable species can characterize vegetation in barren areas to environment disturbances because artificial disturbances such as soil erosion, soil compaction, topography change, and forest fires caused by military activities frequently occur in the barren areas within the southern limit line. Most of the dominant species in the communities are composed of plants that are commonly found in the roads, roadsides, bare soil, damaged areas, and grasslands throughout South Korea. Currently, the vegetation in barren areas in the vicinities of the DMZ is in the early ecological succession form that develops from bare soil to herbaceous vegetation. Since dominant species distributed in barren land can grow naturally without special maintenance and management, the data can be useful for future restoration material development or species selection.

• Atmosphere
• /
• v.33 no.2
• /
• pp.223-246
• /
• 2023

This paper summarized the research papers on weather extremes that occurred in the Republic of Korea, which were published in the domestic and foreign journals during 1963~2022. Weather extreme is defined as a weather phenomenon that causes serious casualty and property loss; here, it includes typhoon, heavy rain, drought, heat wave, cold surge, heavy snow, and strong gust. Based on the 2011~2020 statistics in Korea, above 80% of property loss due to all natural disasters were caused by typhoons and heavy rainfalls. However, the impact of the other weather extremes can be underestimated rather than we have actually experienced; the property loss caused by the other extremes is hard to be quantitatively counted. Particularly, as global warming becomes serious, the influence of drought and heat wave has been increasing. The damages caused by cold surges, heavy snow, and strong gust occurred over relatively local areas on short-term time scales compared to other weather hazards. In particularly, strong gust accompanied with drought may result in severe forest fires over mountainous regions. We hope that the present review paper may remind us of the importance of weather extremes that directly affect our lives.

• Sijohaknonchong
• /
• v.23
• /
• pp.161-188
• /
• 2005

The purpose of this study was to delve into the morphological types of Sijo in an effort to determine the morphological structure of Sasul-sijo, and it's also attempted to present standard about how to discriminate Pyong-si, Eos-sijo and Sasul-sijo from one another from a morphological standpoint. It's suggested that Si with tee Jangs, six verses and 12 stanzas or more, with three Jangs, seven verses and 14 stanzas or more, and with three Jangs, eight verses and 16 stanzas or more should respectively be called Pyong-sijo, Eos-sijo and Sasul-sijo. After what Sijo was and what's not were discussed, how to distinguish Eos-sijo from Sasul-sijo was described, and finally, the structure of Sasul-sijo was presented. As for Sijo and non-Sijo, the types of works that consisted of tee Jangs, like Sijo, yet didn't suit its framework and Yuljo and were written in Chinese characters were regarded as non-Sijo. Concerning discrimination between Eos-si and Sasul-sijo, the type of Sijo that included one more or higher number of verse(s) and two more or higher number of stanzas in one of three Jangs was defined as Eos-sijo, and the type of Sijo that involved two more or higher number of verses and four more or higher number of stanzas in one of three Jangs was called Sasul-sijo. In other words, Eos-sijo contained one more verse in one of tee Jangs, and Sasul-sijo included one more Jang in one tee Jangs. The sort of Sijo that contained one more Jang in one of three Jangs could be viewed as Sasul-sijo. Regarding the structure of Sasul-si, there should be three Jangs, eight verses and 16 stanzas in one piece of Sasul-sijo. Any type of Sijo that contained two more or higher number of verses and four more or higher number of stanzas could be called Sasul-sijo. Such an addition of verse and stanza could done in various ways. The examples were (1) adding stanzas the first Jang, 2) adding stanzas to the second Jang, (3) adding stanzas to the final Jang, (4) adding stanzas to both the first and Second Jangs, (5) adding stanzas to th the second and final Jangs, and (6) adding stanzas to all the first, second and third Jangs at the same time. Besides, there was an extremely broad gap between the numbers of verse and stanza in Sasul-sijo, which ranged from a low of eight stanzas to a high of 87 ones in one of three Jangs.

• Journal of the Daesoon Academy of Sciences
• /
• v.39
• /
• pp.33-67
• /
• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.