• KSCE Journal of Civil and Environmental Engineering Research
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• v.28 no.6B
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• pp.731-741
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• 2008

Previous studies on the numerical simulation at the tidal reach of Han River tend to restrict downstream boundary as Jeon-ryu station due to difficulties in gaining cross section data and tidal elevation values at Yu-do. But, in this study, geometries beyond the confluence of Gok-reung stream and Im-jin River are constructed based on the numerical sea map; tidal elevation at the downstream boundary, Yu-do is estimated by harmonic analysis of In-cheon tide gage station so that hydrodynamic and diffusion behavior have been analyzed. The domain ranging from Shin-gok submerged weir to Yu-do is selected (which is 36.8 km in length). RMA-2 and RAM4 developed by Il Won Seo (2008) are applied to simulate flow and diffusion behavior, respectively. Numerical results of flow characteristic are compared with the measured data at Jeon-ryu station. Simulation is carried out from June 23 to 25 in 2006 on the ground that hydrologic data is satisfactory and tidal difference is huge during that period. The result shows that reverse flow occurs 5 times according to the tidal elevation at Yu-do and the maximum reverse flow is observed up to Jang-hang IC, which is 32.9 km in length. Also analysis is focused on the process of generation and disappearance of reverse flow, the distribution of water surface elevation and velocity along the maximum velocity line, and the transport of nonconservative pollutant. Pollutant injected from Gul-po stream spreads widely across the river; however, the size of BOD cloud entering from Gok-reung stream is relatively small because water depth at the mid and left side becomes deeper and maximum velocity occurs along the right bank so that transverse mixing is completed quickly. Finally, mixing characteristic of horizontal salinity distribution is obtained by estimating the salinity input with analytical solution of 1D advection-dispersion equation.

• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.581-587
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• 2022

The water god, Venerable Bhadra, Indian Tammola (Tamla as the 'mol' and 'ju' characters were eliminated) came to Tamla with 900 Arahants(The highest Buddhist monks) around 563-483 BC. It is the propagation of Buddhism through the world's most sacred water (Heiligkeit). The traces of the three surnames of Goyangbu are the first samsunghyeol and the dwelling of the den of Jonjaam(cave of venerable Bhadra) in Yeongsil, giving a glimpse into the era of living in caves. The second is a link that is in line with 3, the basic number in the decomposition of 900 (=3^*3^*100) disciples of Bhadra, considering that 3 and 3 of the three surnames in Goyangbu are three times 9. At this time, 3 is the person of heaven and earth, religiously, marriage, hope, or complete number, and Jeju culture is resting everywhere. For example, 3 of the samsunghyeol, 3 of the 1, 2, 3 Dodong, 3 of the 3 Dado, 3 of the 3 Mudo, 3 of the 3 disasters, 3 of the Goyangbu 3-surnames, 3 of the house Olle Jeongnang and, among 900 (=3^*3^*100) disciples of Venerable Bhadra, the common factor is 3. It is the 'island of 3'. These papers consist of 1 and 2 parts. In Part 1, the name of Tamla came from Tammola, India, and 900 Indian Buddhist Arahants estimated that the three surnames in Goyangbu were the ancestors. Part 2 highlights how the basic principle of jeonganag derived from Indian customs has evolved and is being used in modern mobile communication and DNA gene life science.

• Journal of Food Hygiene and Safety
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• v.38 no.3
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• pp.99-111
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• 2023

The purpose of this study was to provide basic data for setting more detailed standards for baby food and to provide food information that can be used in real-world settings. We purchased 80 snacks and 40 drinks for infants and toddlers from supermarkets and online markets and analyzed tar color, artificial sweeteners, mycotoxins, and nutritional components (e.g., sucrose, sodium, and calcium). Fortunately, it was confirmed that both tar color and sodium saccharin, which do not have detection criteria for labeled foods for infants and toddlers, were not detected. However, acesulfame potassium was detected at 0.07 g/kg in one snack sample. As for myxotoxins, aflatoxin (B1, B2, G1, and G2) and ochratoxin A were not detected. Fumonisin B1, fumonisin B2, and zearalenone were detected in the ranges of 9.78-78.94 ㎍/kg, 5.58-11.73 ㎍/kg, and 2.96-8.83 ㎍/kg, respectively, but only in snacks. Sucrose was detected in 65 of the snacks (0.02-40.94 g/net weight [g]) and in 24 of the drinks (0.12-27.60 g/net weight [g]). Minerals were detected in most of the samples, and in four snacks, the zinc content per net exceeded the tolerable upper intake level for infants. Sixteen snacks exceeded the food standards for sodium content for infants and toddlers, but none of them were labeled as food for infants and toddlers in the product manufacturing report, such that the corresponding standards could not be applied. Therefore, it seems necessary to establish institutional improvements, such as strengthening labeling standards, so that the currently enforced standards can be appropriately applied, and establishing standards for labeled foods for infants and toddlers.

• Korean Journal of Breeding Science
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• v.51 no.4
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• pp.475-481
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• 2019

The soybean cultivar 'Neulchan' was developed for production of soy-paste and tofu. SS91501-9-1-1 and SS96205 (F₂) were crossed in 1998, and F₃ to F₇ were selected by the pedigree method. A preliminary yield trial (PYT) and an advanced yield trial (AYT) were conducted from 2006 to 2008, and a regional yield trial (RYT) in nine regions was conducted from 2009 to 2011. In the RYT, 'Neulchan' was stable in variable environments and generated high yield. 'Neulchan' was determinate with white flower, light brown pod color, yellow spherical seed, and yellow hilum. Its flowering date and maturity date were Jul. 30 and Oct. 9, respectively. The plant height was shorter than that of 'Daewonkong' (a standard cultivar). 'Neulchan' had the same node number (14), higher first-pod height (12 cm), and lighter seed weight (21.7 g/100-seed weight) than those of 'Daewonkong' (14, 11, and 24.2 g/100-seed weight, respectively). 'Neulchan' had high resistance to bacterial pustule, and its resistance to soybean mosaic virus was similar to that of 'Daewonkong'. The yield and color of 'Neulchan' tofu were similar to those of 'Daewonkong' tofu, but the hardness was lower than that of 'Daewonkong' tofu. The soybean malt scent, fermented soybean yield, and γ-polyglutamic acid (γ-PGA) of 'Neulchan' were 3, 215%, and 24.6 mg/g, respectively. Its yield in adaptable regions was 307 kg/10a, higher than that of 'Daewonkong'. 'Neulchan' was expected to be cultivated and used widely for soy-paste and tofu production. (Registration No. 4904).

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.211-220
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• 2019

It helps to wisely abstain from errors of the a priori subjective emotions related to human emotions, and orders emotions to make rational choices. These emotional happiness of human and moral sensitivities work directly or indirectly in rational choice of rational thought and reason. Abraham would have been troubled by the divine mandate to sacrifice a son who was only one, and a son who had been healed. Was his reason reasonable at this time? In rational reason, it can be said that the act of dedicating his son is an appropriate act, but is it possible in the human mind? Aristoteles also called human virtue virtue in good for human beings. Because happiness is also a mental activity, we have to know a certain degree about the mind. This ψυχή(psyche, spirit) spirit is an irrational element that is invisible but an intervention in rational principles. Also C. G. Jung states that all human beings have four dynamic psychological functions that are not visible, and that the mind is driven by these four functional dimensions. This means that the elements of S, Sensing, N, Intuition, T, Thinking, and Feeling are combined. David Hume also emphasized the principle of empathy, asserting that morality can not be derived from reason, and Max Ferdinand Scheler, before grasping the visual characteristics of a person, has already captured the whole feeling of the person, And that the value given to this feeling is the value, and that the function of emotion that is elevated to the perceived object by grasping the value through this process and the value is always preceded by the reason. Emmanuel Levinas states that emotional emotions of love are ahead of reason and that emotions precede human reasoning and rationality is the inability of emotional control that we need rational thought and rational and wise action as reason of control and temperance. As part of human emotional education, in the 7th curriculum, Bloom's cognitive, perceptive, and behavioral domain, which is a person with integrated thinking, is trying to be a moral practitioner. It focuses on how to act according to the direction of emotions for virtuous acts and how to develop emotions for emotions on behalf of vicious acts. We can design the possibility and direction of cultivating human emotions and emotional happiness and happy sensitivities by the principle of strengthening virtue and the principle of elimination of ill feeling.

• 한국노년학
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• v.39 no.2
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• pp.199-211
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• 2019

The purpose of this study is to analyze leisure satisfaction and leisure performance according to whether elderly people are performing their preferred leisure activities. For the analysis, we used sample from the 6th (2015) panal data as Korean Retirement and Income Study(KReIS). The results of this study were as follows. First, the total data of 4,197 elderly (2,212 young-old and 1,985 old-old) were analyzed. As a result, weekday and weekend leisure time of the old-old (7.64 hours / 7.81 hours) than the young-old (6.83 hour / 7.39 hour) was increased and resting activites (over 70% of watching TV and listening to the radio) accounted for more than 80% of the both elderly leisure activities. Leisure performance were higher in old-old who did not perform preferred leisure activities during weekdays. Leisure performance on weekends was higher in old-old regardless of whether they had preferred leisure time. Average of leisure performance was high in both groups and they responded leisure satisfaction was moderate. In the case of need for leisure change, young-old was higher than oid-old regardless of preference leisure performance and day of the week. However, the responses of the both groups are closed to those that do not want to change. Based on the results of this study, it should be practiced such as develomenting program and introduction of health management system considering leisure constraints to improve leisure satisfaction and continuance of leisure activities for young-old and old-old. We also emphasize the need for a systematic survey scale that takes into account the qualitative aspects of leisure activities as well as the subjective factors influencing leisure participation.

• (The) Research of the performance art and culture
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• no.38
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• pp.193-224
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• 2019

Shaman's play is significant in that it provided public theater for a long time in the theatrical and dramatic history. Unlike upper class who could call entertainer or Korean geisha in the traditional society, the majority of ordinary people could see professional performances through gut. Therefore, the shaman of the traditional society pulled the play which developed in the gut and the outside play into the gut and prepared the performance street for the ordinary people. shaman's play, apart from the religious context, has also functioned as a theatrical performance. Through shaman's play, you can see the process of ritual development into play. Shaman's play is a ritual ritual of expel calamity in an agriculture based society. In Korean consciousness, evil spirits are thought to bring disease or disaster to humans, so they should be good for evil spirits. This is a ritual that goes hand in hand with the Confucian Yeoje and the Buddhist Suryukjae. Most traditional plays, including masque performance, tend to weaken and become stifling after the designation of intangible cultural properties. However, shaman's play is transformed every time it is executed and is given a new meaning. Depending on the ability of the shaman to respond to and accommodate social change, adaptability is excellent depending on the situation in the field. Shaman's play has richness, prevent calamity and playful elements such as imitation of god and sexual connection based on the element of shamanism. In addition, it is necessary to pay attention to the meaning and the direction of Shaman's play because it is differentiated into play including social subject beyond mere magic imitation.

• (The) Research of the performance art and culture
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• no.39
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• pp.509-547
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• 2019

The cocoon breeding related national ritual ceremony exercised from the beginning time of Joseon is the 'clothing culture' that has taken its role in the ritual ceremony where it demonstrates the resolution of a state that placed importance in 'things to wear'. During the reign of King Seongjong, it enhanced the level of importance by adding the 'procedure to pick up the mulberry leaved by the queen personally'. During the reign of King Youngjo, the implication of the ritual ceremony was even more expanded that there was an new emergence of new type of national ceremony for the Joseon Era with its first ritual ceremony for woman to personally administer the memorial ceremony to the 'woman divinity' in addition to the 'Jakheonrye' procedure to personally present by the queen for the cocoon breeding. This is intended to meet the status of chingyeonguirye (farming-friendly ceremony) with King Youngjo to personally cultivate the dry field after administering Seonnongje (good harvest paying ceremony) that it is conspicuously demonstrating the importance of farming and cocoon breeding activities. As a result, the Chinjam (a type of ceremony that queen personally breeds cocoon for fabrics) related ceremonial rite that was rearranged during the reign of King Youngjo was settled into 11 ceremonial rites with the expansion of its contents. It ranges from the procedure to leave the palace for carrying out the ritual ceremony to the procedure for the crown princess and Hyebin-gung to accompany the queen, ritual for the queen to devote the Jakheonrye to exercise Chinjam, the ritual for the king to announce his royal message, johyeonui (morning assembly) exercised after completing Chinjam, it is the ritual for the queen to receive the box that contained the cocoon. This type of ritual ceremony is a significant expansion when compared with the exercise carried out earlier and it is part of characteristics displayed for ritual overhaul trend in the reign of King Youngjo. In the main procedures of these ceremonial rites, the music is accompanied and the music includes folk music, inspiration and so forth. The Chinjam related ritual ceremony in the reign of King Youngjo was established in the direction to establish it as the ritual ceremony for a woman who had the divine role of the seonjamje ritual to administer the ritual in a way of having the justification and reality to be consistent.

• (The) Research of the performance art and culture
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• no.23
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• pp.37-61
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• 2011

The Noh(能) performance is a traditional drama that represents Japan. The Noh performance was approved in the background of religious thought such as Shintoism(神道), Buddhisms(佛敎), and Syugendo(修驗道). Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. The Noh was approved while receiving a large influence from Shugendo. It can know the feature of the Shugen(修驗) culture in the Middle Ages through the consideration of . Moreover, the appearance of the training of 'Yamabusi(山伏)' can be seen. "Yamabusi" has not been paid to attention up to now in the research of . And, the focus was appropriated to Yamabusi and it researched in this text. Moreover, the problem of "Chigo(稚子)" is thought through . "Chigo culture" was general in the Middle Ages. It is thought that "Chigo culture" is reflected in . is an Noh performance for the boy named 'Wakamatsu' to enter the mountain and to train. It is because mother's sickness was cured. However, the boy gets sick while it is training. It was dropped to the valley according to the law of Shugendo, and it died. However, it revives by the Yamabusi's prayers. 'Taniko' is to drop to the valley and to bury it when the Yamabusi gets sick while lived. The title of the Noh originated in here. has elements of history, content of training of Shugendo, "Filial piety", and the Chigo culture, etc. These are features of the culture in the Middle Ages. It is not only a sad content though this is a content of the cruel remainder. It is because of the revival though waited rapidly at the end. As for the difficulty of training is drawn in the round, and the appearance of the training at that time is understood well. The essence of Shugendo is to train in the mountain. Supernatural power can be obtained through training. Moreover, it was thought that it was able to be newly reborn through training. The leading part of Shugendo is an Yamabusi. The Yamabusi took an active part in not only the mountain but also the village. The Yamabusi is ordinary people's lives and because the relation is deep, an important factor it knows the folk customs of Japan. The word 'Chigo' is not written in . However, a spectator at that time is 'Chigo' Wakamatsu and is already sure to have understood 'Chigo'. Because everyone knew the Chigo culture in the Middle Ages. A religion at that time and knowledge of the society are necessary to understand the play of Nho well.

• (The) Research of the performance art and culture
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• no.39
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• pp.549-580
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• 2019

There are many festivals in the region that mainly use traditional performing arts. Traditional performing arts has a story that incorporates the history of the area, and it is easy to build a brand that can be distinguished from other areas through traditional performing arts, so it has conditions that are easy to grow in the local festival it can. In this paper, I researched the relationship between the significance and regionality of regional performing arts, referring to the case where traditional performing arts, which is a joint cultural heritage of East Asia, are transmitted as a festival. The performance art with strong locality has grown into a local festival, and the Kanto Festival (竿燈) held in Akita prefecture in northeastern Japan was selected as a representative example of that area. Along with the Aomori Nebuta Festival and the Sendai Tanabata Festival, the Kanto Festival is called the 3 major festivals in the northeastern part of Japan. It was designated as an important intangible folk cultural property in 1980 and became more famous. It visited Seoul several times after the 2005 Japan-Korea Exchange Festival event. It is widely known as a regional festival that represents Japan. The Kanto Festival, which was a participatory event on a village basis, has faced problems such as the migration and aging of young people since the 1970s. In order to solve this, they led the participation of schools, educational institutions, and various groups beyond the village unit and persuaded the participation to the local companies. They have been steadily promoting free lectures on technical skills and school visit events that induce children's interest. As a result, the number of moths mobilized in the current festival has reached 250, and the Kanto tournament also shows great popularity every year.