• Journal of Korean Historical Folklife
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• no.34
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• pp.253-281
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• 2010

This study has its purpose on figuring it out to the religious notion in Vietnam with the material of the divinity construction of Den Hang Pho in Sapa where is the northern region of Vietnam. To make this, the study divides the type of Vietnamese temples into four parts; Chua, Den, Dinh, and Mieu. Among them, the study pays attention to 'Den' because Vietnamese historical heroes are seated as divinity. This reason makes a reasonable case to this study to figure out a typically and generally religious faith. First of all, the study analyzes immaculate divinity, which generally consists of three and four layered system. The study confirms that the immaculate divinity started from the goddess and then extended to the concept to dominate the sky, the ground, the sea(river), and the mountain(forest). General Tran Hung Dao is the best historical hero in Vietnam and has been placed in temples called Den. The study exams the context that the divinity extended to the religious beliefs, for examples, the belief related in a childbirth by lots of narrations and ceremonies and the belief to treat a sickness, and also exams the context that the divinity placed in a divinity to make a symmetrical relation with immaculate faith. The study exams the divinity construction of Den Hang Pho as its authentic case. In this case, the study could verify a case emphasized by mountain Holy Mother among immaculate faiths. Especially, the study can confirm that General Tran Hung Dao was apotheosized as a concept to be symmetrized with immaculate divinity, and futhermore, a couple of snakes was emphasized by their positioning to every room. Tri-system lays stress on the aboriginality(locality) centered on minority races in the northern Vietnam, the national identity of Vietnam, and the ecological condition of rivers flowing the valley of high and steep peak. The confirmed facts could be said to a construction what the religious notion of tri-system makes. The study makes a conclusion that this kind of conversion-oriented religious notion naturally corresponded with region, nation, and ecologically environmental condition, and extended to the Vietnamese faith with polytheistic divinity.

• Cross-Cultural Studies
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• v.41
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• pp.443-475
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• 2015

The subjects of analysis in this paper, the clan name roots "Baj," "Kim," and "Shama/Sama," while distributed commonly among the Altai, Ye i, and isolated language groups, are most widely distributed among the Evenki. The clan name root "Baj-" is widely distributed among indigenous Siberian nations, but is most frequently found among the Manchu-Tungus, especially the Evenki. Therefore, it appears that clans with this root originated from Pribajkal'e, known to be the origin of the Evenki, and spread widely among the nearby Buryats, Mongols, and Yakuts, later spread east to the Nivhi of the Amur River, to the Enisej Protoasiatic language nations such as the Yukaghir or Ket to the north, and the Samoyed language group nations such as the Ne and Selkup. According to the analysis results in this paper, the Evenki clan name "Kim" has the meaning of "person," but also is somewhat associated with gold, metal, or stone. On one hand, while the origin of the clan name "Kim" cannot be clearly established, the clan was assimilated into the Evenki near in ancient times, after which the clan name became widely known among the Manchu-Tungus nations, and furthermore in the Turk nations. The clan name Shama/sama is widely spread across Siberia, including the Manchu-Tungus language group nations of the Altai language family, the Turk language family, and the Samoyed language groups of the Ural language family. Moreover, this clan name is not associated with famous mythic ancestors or heroes of historically famous Asian nations, and it cannot be translated into contemporary language; thus the identification of the meaning and origins of this word is by no means an easy task.

• (The) Research of the performance art and culture
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• no.36
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• pp.223-253
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• 2018

The purpose of this study is to examine how the Korean classic novel "Shimcheong-jeon" has transformed in juvenile literature since the 2000s. Classical novels are far from modern and temporal, differ from modern cultures. Classic novels are also different from the lives and thoughts of modern children. It is therefore difficult for modern child readers to easily understand or agree with classical novels. In order for classical novels to have the meaning in the present, it is necessary to pay attention to the encounter between classical novels and children's literature. In the case of "Shimcheong-jeon", unlike other classical novels, there are many creative fairy tales. There are seven kinds of fairy tales that transformed "Shimcheong-jeon". They are diverse in genres such as picture books, fairy tales, and juvenile fiction, and are intended for a variety of ages. These works are described in various perspectives such as, Shimcheong who is full of desire, Shim Hakgyu who is disabled, Ppaengdeog's mother who has maternity and subjectivity, The dragon of the dragon king and Byeogdeog who loves Shimcheong, and Shin Cheong who has a dream. The themes of the works vary. So, These works extend our expectations for classical literature. Fairy tales that transformed "Shimcheong-jeon" reflect the lives of children and youths, this is important because it can reduce the distance between classical novels and children and youth readers. Classical novels are modernized and give new meaning to modern children and youths. And it reflects the characteristics of the novels of Pansori's "Shimcheong-jeon", preserving the value of classics. Tears of Paengdeok is a story that explains the origin of Pansori "Shimcheong-ga", and inserts some lyrics of Pansori, in the case of Cheong, Cheong, Pansori style is used. Although humor is the greatest feature of pansori, there are few of Fairy tales that transformed "Shimcheong-jeon". It is a direction to worry and to orient when transforming "Shimcheong-jeon" into a fairy tale.

• Korean Journal of Poultry Science
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• v.51 no.2
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• pp.57-63
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• 2024

As global warming worsens, it is feared that higher ambient temperatures and relative humidity might result in a more intense heat stress for livestock animals, especially broilers, which lack sweat glands for thermoregulation and have been selectively bred for rapid growth. Therefore, strategic livestock management is needed to mitigate the adverse effects of heat stress on broilers. In Korea's poultry farming systems, tunnel-ventilated broiler houses and pad cooling systems are commonly installed to lower indoor temperatures during the summer. However, caution is advised with pad cooling systems as they can increase the humidity inside the houses, potentially causing further harm. This study aimed to evaluate the effectiveness of pad cooling systems in tunnel-ventilated broiler house by assessing the reduction in indoor temperature using the Temperature-Humidity Index (THI), which accounts for the impact of relative humidity. Temperature and humidity data were collected during the summer (Jun to Sep) from eight farms with tunnel-ventilated broiler house located in different regions of Korea. The farms were divided into two groups based on the use of pad cooling systems is used, and temperature and humidity data, along with THI values, were analyzed two weeks before the birds were marketed. Meta-analysis results showed that at the hottest time of the day, 14:00, farms with pad cooling systems had significantly lower indoor temperatures compared to the control group, but observed an increase in indoor temperatures by 16:00 (p<0.05). There is no significant difference in relative humidity (p>0.05). The THI values decreased in the treatment group with cooling pads compared to the control group starting from 15:00, suggesting a diminished effect (p<0.05). This study indicates the potential for developing optimal operational guidelines for cooling pads to reduce heat stress in broilers during the summer season.

• Journal of Embryo Transfer
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• v.31 no.3
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• pp.227-233
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• 2016

This study was conducted to analyze the effect of single nucleotide polymorphisms (SNPs) on the equine chromosomes (ECA) 3 for the body conformations of 12 month of age in Jeju crossbred (Jeju horses ${\times}$ Thoroughbred). A total of 199 Jeju crossbred horse samples were obtained from the National Institute of Subtropical Livestock Research Institute for this study. To correctly estimate the body conformations, we measured thirteen elements relevant to the body conformation such as body weight, wither height, body length for all the 199 horses at 12 month of age. Furthermore, all the horses were genotyped using four SNPs including the BIEC2-808466, BIEC2-808543, BIEC2-808967, BIEC2-809370, of which genomic coordinates range approximately from 105.1Mbp to 110 Mbp in the ECA3. For the phenotypic data sets, the average body weight was $193.7{\pm}24.5kg$ and the height was $124.5{\pm}4.0cm$. As for the genotypic data, the miner allele frequencies of the SNPs were shown to be varied from 0.01 to 0.291. Using the phenotypic and genotypic data sets, analysis of covariance was performed to find any association between those SNP genotypes and body conformations, using year of birth, month of birth, sex, and parity as the covariance components. The result showed that alternative genotypes in the BIEC2-808967 and BIEC2-809370 SNPs were significantly associated with the body length (P<0.05) and the wither height (P<0.05) respectively in the Jeju crossbred horses. Therefore, it is estimated that there are significant associations in the body conformation of 12 month of age of Jeju crossbred for those two SNPs used in this study.

• The Korean Journal of Mycology
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• v.34 no.1
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• pp.39-53
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• 2006

This studies investigated the effect of concentrations of sodium chloride (NaCl) on occurrence and growth of fruitbody in oyster mushrooms, Pleurotus spp. Our experiments divided into two parts. When the water contents in substrate were added with sodium chloride solution in cotton waste box cultivation as a first experiment, the growth of mushroom was damaged as the concentration was increased, even though there was a little difference according to the strains. The yield in 1.0% NaCl solution was decreased to 72% compared to non-treated plot while that in 3.0% solution was only 2% of the non-treated plot. Morphological characteristics of mushrooms cultivated in substrate with the different concentration of the solution showed different results. For example, the size and thickness of pilei were not influenced by NaCl concentration, but the length of stipes and individual weight were much influenced. In plastic box cultivation filled with cotton waste, watering treatment with the different concentrations of sodium chloride solution, the second experiment, did not show any difference according to the concentration until 1.0% solution but there was a little difference according to the strains. The productivity of fruitbody started to decrease at 2.0% of the solution and the yield and quality of mushroom in 3.0% solution treatment were generally low. After the second flush, days for mushroom sprouting were generally prolonged in proportion to the solution concentration. Taken altogether, the second experiment did not show a clear effect as the case of the first experiment.

• The Journal of the Petrological Society of Korea
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• v.6 no.1
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• pp.19-33
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• 1997

This study reports the results about the petrography and geochemical characteristics of 10 representative volacanic rocks. The Cretaceous volcanic rocks distributed in the vicinity of the Kageo island composed of andesitic rocks, dacitic welded tuff, and rhyolitic rocks in ascending order. Sedimentary rock is the basement in the study area covered with volcanic rocks. Andesitic rocks composed of pyroclastic volcanic breccia, lithic lapilli tuff and cryptocrystallin lava-flow. Most dacitic rocks are lapilli ash-flow welded tuff. Rhyolitic rocks consists of rhyolite tuff and rhyolite lava flow. Rhyolite tuff are lithic crystal ash-flow tuff and crystal vitric ash-flow tuff with somewhat accidental fragments of andesitic rocks, but dacitic rocks. The variation of major and trace element of the volcanic rocks show that contents of $Al_2O_3$, FeO, CaO, MgO, $TiO_2$ decrease with increasing of $SiO_2$. On the basis of Variation diagrams such as $Al_2O_3$ vs. CaO, Th/Yb vs. Ta/Yb, and $Ce_N/YB_N$ vs. $Ce_N$, these rocks represent mainly differentiation trend of calc-alkaline rock series. On the discriminant diagrams such as Ba/La and La/Th ratio, Rb vs. Y + Nb, the volcanic rocks in study area belongs to high-K Orogenic suites, with abundances of trace element and ternary diagram of K, Na, Ca. According to the tectonic discriminant diagram by Wood, these rocks falls into the diestructructive continental margin. K-Ar ages of whole rocks are from andesite to rhyolite $97.0{\pm}6.8~94.5{\pm}6.6,\68.9{\pm}4.8,\61.5{\pm}4.9~60.7{\pm}4.2$ Ma, repectively. Volcanic rocks in study area show well correlation to the Yucheon Group in terms of rock age dating and geochemcial data, and derived from andesitic calc-alkaline magma that undergone low pressure fractional crystallization dominated plagioclase at <30km.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.48-57
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• 2018

In this study, we conducted an analysis on the actual field materials and the ancient text of January 2017. First, Yuyin ShanFang is one of the famous garden in the Lingnan Region, and its total area is $1598m^2$. Wobin called the name 'Yuyin(餘蔭)' meaning the virtues of his ancestors. Second, if we analyze the poem written by Wobin, we can classify it as a phrase expressing the world beyond the future, a poem expressing the ideas of family and romantic ideas. Third, the space spread to the south around the shrine building in the middle of the site was largely a residential space, according to the analysis of the site's layout and spatial composition. Fourth, the spatial component of the hydronic acid is analyzed. The pavilion area is the Hanchwi-Pavilion, which is designated in the Wongrim, and Gyesang-Pavilion, which is a unique range that describes the peak of the garden. Fifth, Yuyin ShanFang has five ponds that are very diverse in shape. It is characteristic of us to stand on a technical boundary. Sixth, Seokgasan was referred to as Gyeongbansan, which was named after The builder Wobin and his descendants who passed it. Seventh, Hwachang is characterized by a wooden bull window and a compound glass. Eighth, the alumni style is not as diverse as the alumni style of the Suzhou traditional garden, but it features various forms and colorful pictures on the front of the alumni. Ninth, the one-piece sculptures of the interior of a building are expressed themes such as Gilsang, Sukjeong, Daoism, Palseom, and others. Finally, Trees planted in Yuyin ShanFang are mostly tropical plants, and some of them have symbolic meaning. Because the weather here is good for growing fruit, so planted a lot of fruit trees.

• Journal of Embryo Transfer
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• v.30 no.3
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• pp.183-188
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• 2015

This study analyzed the coat color-related genes of MC1R, ASIP, ECA3-inversion, and STX17 of 1,462 Jeju horses administered by the Jeju Special Self-Governing Province. This was done to investigate the distributional characteristics of coat color-related genes in the Jeju horse group and the changes of its coat color-related genes by generation. The genotype frequency of the MC1R gene of $E^+/E^+$ and $E^+/E^e$ related to black coat color was 0.122 and 0.447, respectively, while $E^e/E^e$ of the chestnut genotype was 0.429. The genotype frequency of the ASIP gene of $A^A/A^A$, $A^A/A^a$, and $A^a/A^a$ was 0.46, 0.448, and 0.091, respectively, where the genotype frequency of $A^a/A^a$ turned out to be relatively low. The To/To and +/To genotype that manifests the Tobiano shape was 0.001 and 0.119, respectively, with the share of Tobiano shape around 12%. The genotype frequency of G/G and G/g of STX17 related to grey coat color was 0.002 and 0.680, respectively, with the share of grey horses among the Jeju horse group at 68.2%. As for the change of coat color genes by generation, no large changes were observed in the MC1R and ASIP genes. In ECA3-inversion, the To allele that manifests Tobiano significantly decreased following the generational change (p<0.05), while the STX17 G allele related to grey coat color significantly increased following the generational change (p<0.05). It will be necessary to examine the coat color genes when selecting breeding horses so that the diversity of coat colors among the Jeju horse group can be maintained.

• Korean Journal of Heritage: History & Science
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• v.41 no.2
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• pp.5-25
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• 2008

Seoul's community beliefs originated from the ritual performed by the shrines affiliated to each government office in the Joseon Dynasty. Lower branches of government officials were assigned to perform these rituals. Generally, these shrines were called Bugundang(府君堂). Records show that Bugundang(府君堂) was generally one to three units and enshrined the portrait of Bugun(府君), the worshipped, inside. According to historical records, the worshipped were mostly General Choi Young(崔瑩將軍) or Madame Song(宋氏夫人). In fact, however, each Bugundang(府君堂) worshipped different persons. Some of the worshipped were historical characters from the Goryeo Dynasty or the founding period of Joseon Dynasty, Guan Yu(關羽) and Zhuge Liang(諸葛孔明) that became gods after the Japanese Invasion of 1952, Wanggun(王建), Dangun(檀君), General Nam Yi(南怡將軍), Kim Yoo Shin(金庾信), Lim Gyeong Up (林慶業), King Gongmin(恭愍王), King Taejo(Lee Sung Gye, 太祖 李成桂), Joban(趙?) who is one of the supporters of the foundation of Joseon Dynasty, Sir Hong(洪氏大監) and his women who appear in the legend of Nanhansanseong(南漢山城) area, and many other historical figures. It is difficult to compare the rituals of these shrines from community Gut(Shaman ritual) performances of Seoul. According to historical records, Gut and ceremony coexisted in rituals. As time passed, these rituals spread as the community Beliefs of commoners and have been transmitted in the context of Seoul's cultural change. This study examined the existence of affiliated shrines of local government offices in the Joseon Dynasty and discussed the cases of Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟), Bangsan-dong Seongje Shrine(方山洞 聖帝廟), and Seobinggo Bugundang(西氷庫 府君堂) to trace the succession of rituals at these shrines as folk customs of commoners. Bangsan-dong Seongje Shrine(方山洞 聖帝廟) spread to the public as Gwanwoo(關羽), who was considered the god of soldiers, transformed into the god of merchants along with historical transition. It clearly shows the process as to how merchants from a certain region developed a community religion. Jangchung-dong Gwanseong Shrine(將忠洞 關聖廟) is Bugundang(府君堂) of the soldiers of Nampyoug(南營). As the ritual was succeeded by a ritual group called Yeoungsinsa(永信社), composed of nearby residents, it was naturally spread and succeeded by the residents in local community. Seobinggo Bugundang(西氷庫 府君堂) was related to the changes in the historical background of ice gathering in the late Joseon Dynasty.