• Journal of Environmental Impact Assessment
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• v.26 no.4
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• pp.272-289
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• 2017

This study analyzed the status of the naturalized plants in islands in Jeollanamdo from an island biogeographic perspective. As a result of a floristic analysis at 47 inhabited islands and 194 uninhabited islands, 30 families and 134 species naturalized plants are reported. The most commonly occurring naturalized plant from 141 islands was Rumex crispus. The average number of naturalized plants by islands is 20.6 species (${\pm}14.22$) at the inhabited islands and 3.7 species (${\pm}3.89$) at the uninhabited islands. Presence of fifty nine naturalized species at Geumodo in Yeosu-si is the largest in number. The naturalization ratio, which is the ratio of naturalized plants to native plants, is 7.66% (${\pm}3.96$) in the inhabitable islands and 4.97% (${\pm}3.70$) in the uninhabitable islands. The naturalization ratio among islands of the West Sea in Jeollanam-do is 5.92% (${\pm}4.49$), and it is higher than 4.96% (${\pm}2.15$) in islands in the South Sea. Especially, the naturalization ratio at the inhabitable islands, i.e., 8.39% (${\pm}4.37$) at the islands of the West Sea is higher than 5.80% (${\pm}1.41$) at islands in the South Sea. The naturalization ratio of naturalized plants at the islands shows positive correlation with the size of the island (r=0.412, p<0.01), but the correlations with distance from the mainland and altitude above sea level are not significant. Eight ecosystem disturbing species designated by law are reported, and each species shows distinct distributional ranges. The regional differences in the number of naturalized plant species seem to be a result of the complex reflection of natural and human environmental factors, such as the degree of traffic between mainland and islands, degree of cultivation activities, along with the physical environmental differences. Since islands have limited habitats and resources, islands could be more vulnerable to the incoming species from outside, and environmental changes than mainland. Therefore, continuous monitoring and management against the naturalized plants in islands are needed.

• Korean Journal of Weed Science
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• v.30 no.1
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• pp.1-16
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• 2010

This study was conducted to develope identification method with major broad leaved weed seedlings. Characteristics of weed seedlings were investigated at two to four true leaf stage. Qualitative characteristics were more useful to identification of weed species than quantitative characteristics at the seedling stage. Many species were elliptic and broadly elliptic type in their cotyledon shape. Cotyledon shape of Cassia nomame and Calystegia sepium were broadly oblong. Four species were transverse broadly elliptic in their cotyledon shape. Rumex japonicus, Persicaria hydropiper, Euphorbia supina and Acalypha australis have three or more types in their cotyledon shape. Cotyledons of Vigna angularis var. nipponensis remained below ground after its germination. Many species were round in apex and were cuneate in base of cotyledon. Humulus japonicus and Polygonum aviculare were sessile in cotyledon base. The second true leaf shape of some species changed after first leaf stages. Glycine soja, V. angularis var. nipponensis and Kummerowia striata were broadly ovate, heart-shaped, orbicular or broadly obovate in their first true leaf, respectively, but the second true leaf shape of them were tripalmately compound. Aeschynomene indica and Cassia nomame were paripinnately compound leaf in their first and second true leaves. Margin of true leaves were entire in many species but six species including Xanthium occidentale were dentate in their true leaf margins. Margin of Euphorbia supina was entire in first true leaf and dentate in second true leaf. Margin of Chenopodium album and C. serotinum were entire in their first true leaf stage and erose in their second true leaf stage. The key for weed seedling identification of major weed species were made based on quantitative and qualitative morphological characteristics.

• Journal of dental hygiene science
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• v.15 no.3
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• pp.348-354
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• 2015

The purpose of this study was to provide a basic data for developing and solutions to prevent verbal abuse and to determine the actual overall verbal abuse experience of dental hygienist. Participants were 289 dental hygienists who work in dental hospitals and clinics. The results of this study, 177 dental hygienists experienced verbal abuse. Perpetrators of verbal abuse experience became patient (67.9%), dentist (21.1%). The most common reason for verbal abuse were 'anger about the dental service' (17.0%), 'anger about physical and emotional suffering' (14.1%), 'consider the dental hygienists as subordinate not as colleague or practitioner' (12.6%). The types of verbal abuse were 'taking down' (21.7%), 'yelling' (16.3%), 'being sarcastic' (11.3%). The types of coping with verbal abuse were many aspects of passive coping in order of 'suppress' (12.3%), 'ignore' (8.2%). The result of verbal abuse experience according to working characteristics was significant different to clinical career, main duty, position. The result of self-esteem and job satisfaction according to verbal abuse experience, dental hygienist who had experienced verbal abuse was lower in job satisfaction. Therefore, it should be recognized that experience of verbal abuse in dental hygienist was serious and need to develop prevention programs and research.

• Journal of dental hygiene science
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• v.6 no.1
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• pp.23-28
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• 2006

This study was conducted to investigate the oral health related quality of life in elders concerning to residence at urban and rural. The subjects were 215 old persons who were over the 60 years old, living at Sahagu in Busan(113persons) and Geojer Si in Kyungnam (102persons). The data for this study were collected by direct interviewing method from May 30 th to June 30 th and September 12 th, 2005. Cushing & Sheiham's Sociodental Scale which measures oral health related quality of life was used for this study. The data were analysed by a computerized program named statistical package for social science including frequency, percentage, t-test. The results of this study were summarized as follows; 1. Mean score of the oral health related quality of life in elders is $2.42{\pm}1.03$ 2. There was a significant difference in oral health related quality of life in elders between the age 60 ~ 70 years group and the over than 71 years group(P < 0.01). 3. There was a significant difference in oral health related quality of life in elders between the urban and rural group(P < 0.05). Above findings suggest that further study about proper program for geriatric oral health evaluation is necessary in improving the oral health related quality of life in elders.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.15 no.2
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• pp.1000-1009
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• 2014

This study selected 582 senior citizens who used 6 senior welfare centers in 7 districts, Daegu and analyzed questionnaires for them from January 9 through June 5, 2013 in order to look into their subjective oral health, social efficacy and quality of life according to their subjective cognition of oral health and their quality of life related to oral health according to sociodemographic characteristics and drew the following conclusions: Sex was statistically significant in toothache and xerostomia; age, in oral health, dysmasesis, toothache, periodontal complications and xerostomia; the level of education, in oral health, dysmasesis, toothache and periodontal complications; and the number of family members living together, in dysmasesis, toothache, periodontal complications, xerostomia and halitosis. Their responses to the question about their social efficacy according to oral health included: 'My oral health is not good' 3.11 points; and 'My jaw crackles or hurts' 1.99 points. In social efficacy according to their cognition of oral health, their health was 2.05 points while in the quality of life, their health was 3.41 points. In the scores of the quality of life related to oral health, for their health, functional limitation was 2.13 points; physical pain, 2.53; psychological discomfort, 2.17; physical limitation, 2.31; degradation of psychological ability, 2.06; degradation of social ability, 1.81; and social disadvantage, 1.99. In sum, it is judged that senior citizens' quality of life as well as their oral health will be enhanced when active seeking for plans to prevent the progress of oral diseases is sufficiently considered through continuously providing oral health education for the promotion of geriatric oral health and developing preventive programs.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.2
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• pp.23-36
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• 2010

The purpose of this study is to infer the aspects and significance of Musa basjoo of latter part of Chosun Dynasty by analyzing the planting tendency and planting location of Musa basjoos drawn in total 77 old paintings and the characteristics of the paintings where Musa basjoos appeared, while trying to understand symbolic meanings of floral languages as well as the images and significance of Musa basjoos which appeared in the prose and poetry of Chosun Dynasty, and the results are as follows; With its floral languages of 'waiting', 'parting' and 'beauty', Musa basjoo represented the wealth and resuscitation and it aroused the elegance of hermits in its Taoistic sense. And it also represented 'the unworldliness to get out of transient human affairs' in its Buddhistic sense. Musa basjoos which appeared in 'Garden Custom Painting(庭園雅集圖)', 'Gosa Figure Painting(故事人物圖)' and 'Gyehoe Painting(契會圖)' is considered a device to increase the unworldly atmosphere of gardens and to dignify the elegant meetings of scholars, reflected by the high appearance frequencies of cranes and deer. And it seems that the meaning of Musa basjoo in certain paintings like 'Life-time Paintings(平生圖)', 'Castle City Painting(盛市圖), and 'Cultivating and Weaving Painting(耕織圖)' is an aspiration for wealth and prosperity, and the Musa basjoos planted in temples are considered to have symbolic meanings of aspiration for 'Salvation through Belief' as well as a unworldly meaning which reminds the transiency of human affairs. In addition, the expected effect of experiencing 'the sound of rain falling on the leaves of Musa basjoo' has been pursued, which can be confirmed by the fact that Firmiana simlex with wide leaves similar to Musa basjoo can be frequently spotted near the houses. Meanwhile, Musa basjoos seem to have been planted mainly in front garden or side garden around detached house and Musa basjoos inside the houses seem to have been planted mainly in right side when viewed from the entrance, in relation with the location of bedrooms where it is easier to hear the sounds from the right side of the environment. And the paintings where Musa basjoos appear with strange rocks and bizarre stones among other things have greater part of all the paintings, which is considered a kind of intentional landscaping and a product of mixed materials for elegant appreciation. And the major characters of the painting were involved in the activities of scholars such as arts, and the activities of minor characters were greatly related to their everyday lives. Musa basjoo of Chosun Dynasty in $17^{th}$ and $18^{th}$ century was one of the symbols necessary for description of gardens. And it provided the images of rainy scenes together with scholar culture which had a meaning of self-discipline, and it is assumed that the planting of Musa basjoo with the spirit of cease lessen deavor of a new leaf pushing up the tree and the spirit of resuscitation had the same trace of wheels in the city space of our country as the decline of scholar culture of Chosun Dynasty.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.52-62
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• 2011

By studying the classic poetry and prose with a theme of Plantain, I would like to study why Plantain has been planted in our traditional garden for a long time. Also, through this study, I want to find when Plantain was introduced to in our country. We use description study method for studying the classic poetry and prose with a theme of Plantain. As a result, we found a few things like below. First, the introduction of Plantain to our country traces back to unified Silla in the poetry of Choe Chi Won. Also, Plantain was planted and loved generally as a general garden plant in the middle of Goryeo through poetry and paintings. Second, the meaning of Plantain is like this. 1) It means development and enjoyment of arts of summer because the leaves of Plantain were used for drinking alcohol and writing and poetry instead of papers. 2) In Buddhism, Plantain was thought to awaken 'gong(空)', 'mua(無我)', and 'brevity' of lesson of Buddha by the special shape and the image of falling rain to the leaves. Also, it was used widely in Buddhist temples because of the story of 'Hye ga dan bi(慧可斷臂)'. 3) In Confucianism, it is the emblem of lesson 'a wise man tries to be strong and tries not to stop following to God'(自强不息). 4) The large leaf of Plantain is called 'bongmi(鳳尾)' thanks to the image of likeness with tails of Bongwhang(鳳凰). Third, design use of Plantain is like this. 1) The large leaf of Plantain was used for giving an image of freshness and brightness in the garden in summer. 2) Our ancestor thought 'the sound of falling rain to Plantain'(芭蕉雨聲) as a picturesque sound in summer. Also, Plantain was highly utilized because our ancestor thought Plantain is the best plant for implementing 'soundscape'. Thus, the most characteristic use of several design uses is 'acoustic use'. 3) Plantain was also planted in a indoor pot for viewing. 4) Plantain was used for making food and medicine in the palace and private house as a practical use. The limit of this study is that I mainly use the text translated into Korean of database of overall Korean classics. We hope the new things related to this study would be added up to this study by translating original texts into Korean more.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.245-282
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• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.211-266
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• 2019

Films of the 1960s in both Korea and Egypt share many common characteristics. These include the main trend of such films' in addition to some of the political situations. This trend mainly relates to the adaptation of novels into films. In the late 1940s, Andre Bazin wrote his ideas about a similar phenomenon in Europe and the United States. Based on Bazin's thoughts and other examples for films adapted from novels in the 1940-60s, I found that the trend in both Korea and Egypt can be explained as an international phenomenon, in which film developed to a further stage due to a dialectic between content and form after the increase in the development of film techniques. The trend in Korea is believed to have led to the so-called golden era of Korean movies, while in Egypt films adapted from literature were not able to earn high profits, even though in a 1996 list of the best 100 Egyptian films, 23 had been adapted from novels. To explain the reasons behind this phenomenon, I looked into the internal demand from filmmakers themselves to further develop the industry through the articles written at that time. In addition, I explored the different situations and policies that influenced film production in both countries in the 1960s. I found that political situations and policies could have helped in the continuity of such trend, but it is difficult to consider these as the main reason for its creation, in contrast to the internal demand, which I believe is the main reason for the creation of such direction.