• Journal of the Korean Society of Food Science and Nutrition
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• v.13 no.3
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• pp.307-312
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• 1984

The dried pure shells deprived of soft tissues were subjected to analysis of chitin-protein complexes from 5 species of marine crustaceans, including 2 species of crabs and 3 species of shrimps. The protein fractions were obtained from chitin-protein complexes under the varying conditions of extractions and the crude chitin was prepared from the shells by the sulfurous acid process. The crude chitin was purified through the extraction with several organic solvents such as dimethyl-acetamide, N-methylpyrrolidone. The purified chitin was also examined using the phase contrast microscope. Total protein contents of the shells were diverse, showing 9.6% for Portunus trituberculatus, 3.1%, Charybdis bimaculata, 9.4%, Penaeus japonicus, 10.9%, Metapenaeus intermedius and 5.8%, Squilla oratoria. Covalently bound protein varied with species from 2.1% for Charybdis bimaculata to 9.9% for Metapenaeus intermedius. The puified chitin contents of the shells were shown to 21.1% for Portunus tritube rculatus, 6.2%, Charybdis bimaculata, 20.2%, Penaeus japonicus, 27.1%, Metapenaeus intermedius and 25.5%, Squilla oratoria. Exceptionally low analytical value obtained with Charybdis bimaculata are supposed to be due to the very young subjects. The ratios of chitin to covalently bound protein in the shells were various such as 2.7 to 1 for Portunus trituberculatus, Penaeus japonicus and Metapenaeus intermedius, 3.1 to 1, Charybdis bimaculata and 6.1 to 1, Squilla oratoria. The microscope finding of the purified chitin showed the filamentous form in all the specimen.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.31-66
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• 2022

In Korea, the concept of publicness, although conceptually unclear, is being used as a medium between religious groups and other areas of society. In this situation, it is necessary to discuss the concept and agenda of publicness related to religions. For this purpose, we reviewed the relationship and agenda between publicness and faith, and then analyzed the cases of creating sacred objects and holy sites in connection with the concept of publicness. Specifically, according to Chapter II, Publicness and Faith, theologians and sociologists interested in publicness generally presuppose or aim for social participation and change. In this context, the agenda related to religious publicness can include the ground of non-Christian publicness, interreligious equality in the public spheres, the status of religious bodies, and the participation of researchers in the public spheres. In Chapter III, Sacred Objects and Publicness, we divided religious publicness into 'publicness within religion' and 'publicness outside of religion.' According to this classification, rituals are a key factor in creating publicness within religion. Publicness outside of religion is not intrinsic, but is constructed through various external debates. In Chapter IV, Sacred Holy Sites and Publicness, we reviewed cases of the construction of Catholic holy sites and analyzed oppositional logic provided by other religious groups in relation to the publicness outside of religion. Those cases internally created publicness within religion but lead to evaluation and debate about publicness outside of religion in public spheres in which various religions participate. Those who opposed the creation of Catholic holy sites used the logic that Catholicism was eliminating the heritage and values of other religions, and responded by expanding this to include the logic that the Catholics were weakening publicness or creating religious bias.