• Journal of The Korean Society of Grassland and Forage Science
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• v.42 no.2
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• pp.79-88
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• 2022

This study was conducted to evaluate the productivity of whole crop silage wheat utilizing the paddy fields during a couple of years from 2019 to 2021 in Suwon, Korea. This investigation was used the two maturity types of wheat cultivar 'Cheongwoo' (early) and 'Taeu' (late). The heading date of 2^nd year (Oct. 2020 to May. 2021) cultivation was delayed about 11 to 13 days by more than 1^st year (Oct. 2019 to May. 2020). The growth characteristics were shown that the plant height was increased in 2^nd cultivation, while the number of culms and the panicle part ratio were decreased. Moreover, the nutritive value of 'Cheongwoo' and 'Taeu' were also decreased in 2^nd cultivation. These changes have thought to a difference of the precipitation by cultivation years. Because, the precipitation during the period from the end of winter dormancy to the harvesting stage in 2^nd (337 mm) cultivation was more about twice than 1st (169.3 mm) cultivation. However, the dry matter yield of 'Cheongwoo' was not shown a statistical difference by cultivation years, while 'Taeu' was shown to decrease tendency. The total dry matter yield regardless of the cultivation years were higher in 'Cheongwoo' than 'Taeu', and especially 'Cheongwoo' was more 3 tons per hectare (15.3 t/ha) than 'Taeu' (12.6 t/ha) at 2^nd cultivation (p<0.01). The trend of dry weight in 'Cheongwoo', early mature type, showed a relatively high ratio of dry matter (p<0.05) was considered that due to a high panicle ratio by a fast heading and an adequate weight of panicles by a sufficient maturing. In conclusion, selecting the early maturity cultivars could achieve a higher and more stable total dry matter yield considering the cropping system in the central region. Furthermore, it also has the advantage of being able to double-cropping system with forage rice, which has considered the maximum whole-crop forage production year-round. These results suggest that the 'Cheongwoo' be optimum cultivar to produce the year-round forage on paddy fields in the central region.

• Korean Journal of Plant Resources
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• v.35 no.5
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• pp.641-651
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• 2022

The biodiversity research of barley, a functional food, is proceeding to conserve germplasms and develop new cultivar of barley to improve its functional effects. In this study, with 25,104 barley germplasms in the National Agrobiodiversity Center, South Korea, the biodiversity index of species was much lower (1.17) than the origins (24.73) because of the presence of a biased species, Hordeum vulgare subsp. vulgare, but the species and origin of germplasms were significantly different with regard to genetic traits. In the clustering analysis based on genetic traits, we found that 97% barley germplasms could mostly be distributed between 1~7 clusters out of a total of 15 clusters; 'normal and uzu type', 'lodging', and 'loose smut' were commonly represented in the 1~7 clusters and some clusters showed specific differences in five genetic traits including 'growth habit'. In correlation of each genetic trait, the infection of 'barley yellow mosaic virus' was highly correlated to 'number of grains per spike'. '1000 grain weight' was weakly correlated with seven genetic traits including 'number of grains per spike'. Our analysis for barley's biodiversity can provide a useful guide to the species' phenotypes that need to be collected to conserve biodiversity and to breed new barley varieties.

• Korean journal of applied entomology
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• v.61 no.2
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• pp.335-347
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• 2022

We investigated the emergence patterns of Chilo suppressalis (Lepidoptera: Crambidae) adults using sex pheromone traps in the three northeastern areas, Dandong (40°07'N 124°23'E) (Liaoning province), and Gongzhuling (43°30'N 124°49') and Longjing (42°46'N 129°26'E) (Jilin province), China, in 2020 and 2021. Two times of adult flight seasons were isolated clearly during the rice growing periods in the all areas, in which the first season from mid May to late July, and the second season from mid July to mid September were observed. The adult emergence seasons in the areas at higher latitude were later than that at lower latitude. Using the adult emergence data during the first flight seasons, the second flight seasons were estimated through insect phenology modelling, and compared with the observed data. Temperature-dependent life history models (developmental rate, development completion, survival rate, adult aging rate, total fecundity, oviposition completion, and adult survival completion) were collected or constructed for each life stage of C. suppressalis, in which the data from the four previous studies were used. Those models were combined in an insect phenology estimation software, PopModel, and operated for the observed areas. In the results, the phenology modelling operated with the models based on the data of shorter larval periods in the previous studies estimated more accurately the second flight seasons. In 2021, we investigated the change of damaged hill ratios of rice with observing the adult emergence at Dandong and Longjing, 2021. The increase periods of damaged hill ratios of rice were observed two times during the total rice cultivation season, which may be caused by different generations of C. suppressalis larvae.

• Journal of Korean Elementary Science Education
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• v.41 no.2
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• pp.295-306
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• 2022

This study aims to analyze the aspect of inquiry activity for seven national science textbooks, which were recently authorized and developed for elementary schools. The study reviewed seven of the abovementioned textbooks, which were introduced to the authorized textbook system for 2022 in elementary schools. In-depth analysis was conducted on inquiry activities, which were frequently emphasized since the third curriculum. A chapter entitled "Stratum and Fossils" was selected to analyze the detailed types of inquiry activity using the framework. First, analysis was conducted on six types of inquiry activity. The result indicated that two out of seven inquiry activities different among the national and authorized textbooks. In other words, the two slightly differed from the inquiry activities presented in national textbooks. It was not reasonable that the introduction of the authorized textbook exerted an effect on the increase of autonomy and variety of teaching and learning activities compared with those of national textbooks. Second, science process skills, material, and inquiry process were established as standards for the detailed types of inquiry activity. The study demonstrated a slight difference among textbooks in terms of material and inquiry process, whereas the inquiry activities of the seven authorized textbooks were the same or similar. This finding indicated that students could experience seven types of inquiry activities. Moreover, the study examined inquiry activities related to essential learning contents in detail and found that there were more diverse than types of inquiry activities.

• KOREAN JOURNAL OF CROP SCIENCE
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• v.67 no.4
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• pp.199-210
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• 2022

This study aimed to develop a cropping system to use limited crop-land with optimum efficiency, while considering management from farmers. To establish the cropping system involving a two-year rotation of three crops, three types of cropping system were evaluated in Suwon (Seogcheon series) and Anseong (Geumcheon series) in the middle plain area using six crops from 2018 to 2019: maize-perilla-onion, potato-sesame-garlic, and maize-sesame-onion. The crop productivity and income of the cropping systems involving food-, oilseed-, and horticultural crops were analyzed, and the optimal cropping system was reviewed. The total yield of each crop was as follows: maize 1,281 kg, potato 4,837 kg, perilla 125 kg, sesame 120 kg, onion 6,503 kg, and garlic 1,027 kg per 10a. However, in terms of gross profit, the potato was more than 3.8 times more profitable than corn, sesame was 1.8 times more profitable than perilla, and garlic was more than 2.8 times more profitable than onions. As a result, in terms of net income, the potato-sesame-garlic cropping system produced the highest income per unit area. Sesame seedlings were planted after the potato harvest, thereby solving the problem of competition between the first and last crops. Overall, this study confirmed that the potato-sesame-garlic cropping system, a two-year rotation of three crops, contributed to the improvement of upland crop productivity and farmers' income and was an overall effective cropping system.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.37-67
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• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.1-57
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• 2018

There are three purposes to this study: first, to understand comprehensively the meaning of Haewon-sangsaeng (Resolution of Grievances for Mutual Beneficence) Thought, which can be taken as representative thought regarding peace in Korean new religions. Next, Haewon-sangsaeng Thought and the works for Haewon (resolving grievances) will be examined as principles and practical mechanisms for building the paradise of the Later World and understanding the structure of this system of thought. Lastly, logical inferences will be made regarding the future of humanity and the world through the ideological characteristics implied by Haewon-sangsaeng Thought. Haewon-sangsaeng Thought contains the complicated concepts of Haewon and Sangsaeng. Haewon is the resolution of the enmity and grievances that have accumulated in the realms of humanity and deities. Sangsaeng indicates the action of mutually benefiting one another or a state wherein people live in prosperity and peace. In Daesoon Jinrihoe, the concept of Haewon-sangsaeng is expressed explicitly and has broad applications. It can be expanded for the global peace and the harmony of all humanity. As the result of an integrated analysis of previous studies, it can be stated that Haewon-sangsaeng has values and meanings in terms of principles, laws, ethics, and ideology all of which are commonly connected to Injon (Human Nobility), Sangsaeng, peace, harmony, the Later World, and paradise. This indicates that its valuable for the future of humanity and world is deeper and wider than its mere etymological meaning. The common factor among paired ideas such as human nobility and Sangsaeng, peace and harmony, and Later World and paradise is the realization of humanity's greatest wish. This is the reason why the value and meaning of Haewon-sangsaeng can be expanded globally. The works of Haewon were a religious act of Kang Jeungsan who resolved the grievances of the Former World which was under the rule of mutual conflict and built a Later World that will operate according to mutual beneficence. Therefore, the principle of Haewon-sangsaeng has a motivative power, through the Reordering Works of the Universe, which can transform the future of humanity and the world. In this study, it can be inferred that as Haewon-sangsaeng 'fulfills human desires' and forms a 'harmonious relations of Sangsaeng' between humans and world, humans will be transformed into Injon (Human Nobility) while the world turns into a paradise, and the future turns into period of peace. Therefore, Haewon-sangsaeng Thought works as a principle that changes society, the world, and the universe. The social actualization of Haewon-sangsaeng is tantamount to bringing the future of Injon, paradise, and peace into objective reality. Previous studies on Haewon-sangsaeng Thought had been carried out under difficult circumstances by a small number of scholars. For all the above reasons, I anticipate that there will be more and more studies made on the topic of Haewon-sangsaeng Thought, which seeks the realization of Haewon (the Resolution of Grievances), Sangsaeng (Mutual Beneficence), human nobility, paradise, and peace. I hope it will emerge as a main subject in global religious thought.

• (The) Research of the performance art and culture
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• no.42
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• pp.257-290
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• 2021

The Wonju Nongyo (agricultural work song) is geographically classified as eastern minyo (folk song) which has many distinctive, regional features such as tunes, forms and the use of a melodic line. There has been growing attention to the transmission value of the nongyo including the Wonju Eorirang of the Wonju Origol Nongyo and its region of origin. The Wonju Nongyo is of great value and worthy of preservation in the western part of Gangwon Province. For this reason, it seems fairer to say that a focus should be directed towards establishing the identity of the song and increasing the contextualisation of transmission. At the same time, the preservation association's efforts in passing the traditional song down and education activities fairly deserve equal attention. In addition to the way the folk songs are handed down, a discussion on the facilitation of their use will be required. An in-depth discussion about the restoration and use of the song will be encouraged in a multifaceted manner. Unfortunately, few of the previous literatures on nongyo has gone so far as to investigate Arirang as a separate research topic. In fact, the Wonju Origol Nongyo should be viewed as an intangible cultural asset that paved the way for performance artistry of the Korean agricultural work songs to be seen at a national folk art festival. From the perspective of regional characteristics (traditionally termed "tori"), the Wonju Eorirang represents the cultural value of the manners and customs of our locals which constitute unwritten and neglected literary property and musicality of the song. Particularly, a more attention should be paid to making a record of woodcutters and diversity of farmers' small cooperative groups. The existence of the Wonju Eorirang indicates that the melodies to which the song are sung in Nongyo are of infinite variety. A minyo-singer unfolds various journeys of life through various modes and structure of epic chants, ranging from first encounter, love to marriage, realistic problems to relationship with husband's family and death. The epic chant of the Wonju Origol Nongyo contains a rich variety of regional sentiments about life. In particular, the epic chants of the Galtteukgisor and Ssoeltteukgisori are a genius example of sexual satire and a sense of humor. In the past, the agricultural work songs were rhythmic songs served to synchronize physical movements in groups, coordinating tasks in upland farming and rice paddy with the usage of catchy, repetitive verses easy to pass down. The Wonju Origol Nongyo is a precursor of the work songs which took the farming activities a notch higher to be part of the excitement and festivals. In the context of transmission, a festival serves to demonstrate the value of history and life. The value of the Wonju Eorirang should be appreciated and a concerted effort should be made to find a way to facilitate the transmission of the folk song. A folk-singer is a traditional oral poet and a storyteller of minyo and the forms and species of melody solely depend on the signer. The combination of performance and witticism is shown by the singer freely expressing himself. The Origol Nongyo symbolizes ethnic arts cleverly combining playful effects such as tune, rhythm and old agricultural work of the region. It is to be hoped that much of the efforts is directed to designating such folk songs as the archetype of a cultural heritage. In terms of the foundation on which the folk songs are transmitted, the usage(Performance Content) of a community would be an alternative.

• (The) Research of the performance art and culture
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• no.19
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• pp.161-190
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• 2009

This study presents matters of how to analyse the dance of artistic form on the course of transforming folk art to be separated from leisure to become the art form. In particular, the traditional art of dance in Korea has been of collective act like dureh, rather than of individual art, that it had to choose the repeated style of same form and rhythm. In this respect, before it can be said that the dance in its own form became more sophisticated and adopted the artistic segment in the time of modernisation, it is viewed that in the very heart of folk dance there was sufficient ability of artistic material to seek its own right. In this regard, the artistic transformation of seoljanggo nori into seoljanggo dance is an art form which is found in Korea, and expressing rhythm and playfulness is evident and sought attention. Therefore this study puts its importance in analysing how, in the aspect of the course of life of traditional arts, dance is formed in its own right and developed a form of art from fun entertainment. I have chosen, among them, seoljanggo, which used to be a form of fun entertainment and later transformed into a form of art on stage, in particular LeeGyeongh wa seoljanggo dance which maintains the style of Honam Udo farmers' music, and tried to read the text from it. It has resulted in that, Lee Gyeonghwa seoljanggo dance did a new try on tradition, in its development of expressing art through dance and onto more technical sophistication, found in the style of tune and choreography fused into its distinctive form. The art of traditional dance concerns here that seoljanggo has changed from agrarian entertainment to modern stage art, which shows how tradition can be adopted to the contemporary cultural life or to be reinvented to the needs of the aesthetic style that the current society consumes. Thus, it is necessary to think about its role in education and to represent cultural creativity from local developments.