• Journal of Life Science
• /
• v.33 no.2
• /
• pp.149-157
• /
• 2023

Transforming growth factor-β (TGF-β) is a multifunctional cytokine that affects not only the survival and growth of cancer cells but also the activity of immune cells. Although it has been generally accepted that cancer cell-derived TGF-β could promote the survival and growth of early cancer cells and have immunosuppressive roles, it has been known that TGF-β has differential effects according to the type or stage of cancer cells. Therefore, it is hard to clearly define its role in cancer progression and immune responses. This study investigated the effects of TGF-β signaling on the expression of five NKG2D ligands and the NK cell-mediated anticancer immune response in the primary colon cancer cell line KM12C and its two metastatic cell lines, KM12SM and KM12L4A. At the surface protein level, exogenous TGF-β decreased the expression of MICA, MICB, ULBP1, and ULBP2, and galunisertib increased the expression of MICA, MIAB, ULBP1, ULBP2, and ULBP3 in KM12C. However, KM12SM and KM12L4A showed no significant changes in the expression of NKG2DLs after treatment with TGF-β or galunisertib. TGF-β signaling inhibition via galunisertib improved the NK cell-mediated anticancer immune response against KM12C but did not show a significant response to KM12SM and KM12L4A. Therefore, the suppression of TGF-β signaling could improve the NK cell-mediated anticancer immune response against KM12C. However, an increase in NKG2DLs expression and an enhanced NK cell-mediated cancer immune response is hard to expect due to the alteration of TGF-β signaling in KM12SM and KM12L4A.

• Research in Plant Disease
• /
• v.29 no.3
• /
• pp.276-285
• /
• 2023

This work investigated the viral infection in jujube plants in Korea. A total of 61 samples with the symptoms of putative viral infection were collected from experimental fields and orchards. Thereafter, the samples were subjected to metatranscriptome analysis, Reverse transcription polymerase chain reaction analysis, and nucleotide sequence analysis. These analyses identified the presence of two DNA viruses, jujube-associated badnavirus (JuBV), jujube mosaic-associated virus (JuMaV), and one RNA virus, jujube yellow mottle-associated virus (JYMaV). All samples collected were confirmed to be infected by at least one of the three viruses, with most showed multiple infections. The detection rates of JuBV, JYMaV, and JuMaV were 100%, 90.2%, and 8.2%, respectively. Only three combinations of viral infections were found: 9.8% of samples showed single infection of JuBV, 82.0% showed double infection of JuBV+JYMaV, and 8.2% showed triple infection of JuBV+JYMaV+JuMaV. Sequence analysis of the three viruses showed very high homology with respective virus isolates reported in China. This study is predicted to provide fundamental data to produce virus-free jujube seedlings and represents the first report of JuBV and JuMaV infection in Korea.

• Korean Journal of Culture and Social Issue
• /
• v.21 no.2
• /
• pp.227-252
• /
• 2015

This study was intended to examine child abuse experience, response to child abuse, perception of the cause of child abuse, and need for counseling to prevent and eliminate child abuse among 514 day care center teachers across the country. First, 17.9% (92) of the teachers had experience of witnessing child abuse at day care centers. After such witness, the teachers mostly "paid attention to abused children and provided them with warm treatment" when they were abused by other teachers and "took no actions" when they were abused by directors of the day care centers. The biggest reason of not taking any actions was: they "had no authority to intervene in child care of other teachers" in case of child abuse by other teachers and "were afraid of responsibilities or roles that could be placed on them after reporting" in case of child abuse by day care center directors. Second, the biggest reason of child abuse by teachers was job stress followed by excessive work and mental health of teachers. Third, necessary actions when child abuse cases were found and confirmed were suspension of involved teachers and psychological evaluation for involved children and parents. Fourth, 88.9% (457) of the teachers responded that they would use an organization specialized in child abuse if such organization was built and that the organization would help them to decide on whether to report child abuse and prevention of and intervention in child abuse. They also said that such organization should be installed in the Counseling Center in the Comprehensive Child Care Support Center. Fifth, 95.3% (490) of the teachers answered professional counselors specialized in development and counseling of infants and toddlers were needed to address child abuse at day care centers. They demanded that such counselors should be able to administer psychological evaluation for young children and assess child abuse cases. Qualification of the counselors was at least college graduates who majored in psychology and child care, three to five years of experience in the field, and appropriate certificates or licenses. Finally, the teachers said that training and professional counseling about child abuse were required to prevent and eliminate child abuse at day care centers. Implications and follow-up studies were provided and suggested based on these findings.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.41 no.2
• /
• pp.11-18
• /
• 2023

This study aims to distinguish what can be used in consideration of the national situation with Korea for Chinese Scenic and Historic Interest Areas, and the results are as follows; First, the Chinese Scenic and Historic Interest Areas expanded to the existing scenic cruise culture, travel, and tourism culture in the process of the influx of Western culture in the modern and contemporary era, and became popular as a travel destination. Accordingly, the Chinese government developed the tourism industry around the scenic sites, and thanks to the development of transportation and communication, the Scenic and Historic Interest Areas has become an important national heritage. This influenced the establishment of the system related to Scenic and Historic Interest Areas, and today, it is operated around the Scenic and Historic Interest Areas ordinance. Second, the designation of the Scenic and Historic Interest Areas is divided into the size of the site according to the area, and the process of selecting the Scenic and Historic Interest Areas classification, rating evaluation, and comprehensive value evaluation according to evaluation indicators and rating standards is carried out. Accordingly, according to the results of the classification, it is subdivided from the national level to the Scenic and Historic Interest Areas at the local level. Third, the central government is in charge of managing and supervising Scenic and Historic Interest Areas across the country, and the local government's construction department is in charge of supervising Scenic and Historic Interest Areas in the region. The management organization of Scenic and Historic Interest Areas established by local governments above the county level has a system that actually protects, utilizes, and manages Scenic and Historic Interest Areas. In addition, 14 detailed indicators are used to monitor Scenic and Historic Interest Areas. Based on these results, considering the application of the domestic scenic site policy, the method of developing the policy that has established the system from the perspective of the utilization of the people is worth considering. On the other hand, the evaluation of the designation and management system through the setting of various indicators has limitations in that it is difficult to secure objectivity in impressing or evaluating the landscape. Therefore, rather than blindly introducing quantified evaluation, it seems that guidance and promotion on how to expand consensus on scenic values and enjoy heritage should be prioritized.

• Journal of the Daesoon Academy of Sciences
• /
• v.43
• /
• pp.139-177
• /
• 2022

The only text that aids in the understanding of Songs of the Dao of Great Gods (大化神道歌詞), which was established by Yun Jin in 1984, is Mok-wun daegyeong (木運大經, The Great Scripture of Wood-Destiny) published by Oh Yeol-gyun in 1976. This scripture includes five songs: Wun-hoe dongbang-ga (運回東方歌, Songs of Destiny-Returning to the East), Gung-eul-ga (弓乙歌, Songs of Gung-eul), Dodeok-sa (道德詞, Morality Poems), Palguae-gugung byeon-yeok-ga (八卦九宮變易歌, Songs on the Changes of the Eight Trigrams and Nine Palaces), and Nakdang-ga (樂堂歌, Songs of the Paradisiacal Lands). Songs of the Dao of Great Gods, which is prone to embracing Daoist characteristics, is meant to be sung upon the realization of the Later World, the ideal earth. This is expressed as spring. In addition, we can easily find key terms such as Sampung-ga (三豊歌), Yangbaek-segye (兩白世界), Gung-eul-ga (弓乙歌), Gunggung-euleul (弓弓乙乙), Yanggung (兩弓), Euleul (乙乙), Gung-eul seonin (弓乙仙人), Samin-ilseok (三人一夕), Yijae-jeonjeon (利在田田), Gung-eul jiri (弓乙之理), Naenggeum-bugeum (冷金浮金), Seokjeong-gon (石井昆), Yangbaek (兩白), Sampung (三豊), and Sodumujok (小頭無足), all of which appear frequently in traditional prophecies and the faiths they have inspired. The precise meaning of these terms has yet to be revealed. Furthermore, Songs of the Dao of Great Gods contains lyrics prophesying that the return of the wood-destiny of the East and emphasizing the destiny of 3-8 wood as based on the Yellow River Chart (河圖). Songs of the Dao of Great Gods, originated the term, the World of Paradisiacal Lands (樂堂世界), and prophesyed that the wood-destiny of the East would return to create a new world that took Korea as its center. The text emphasized wood-destiny, symbolized by spring, and argued that the Dao of Great Gods could be ascetained from the principle of water-producing wood (水生木) found in the Eastern study of changes (易學) as approached by Choi Su-Wun (水雲), the founder of Donghak (東學).

• Journal of Practical Agriculture & Fisheries Research
• /
• v.16 no.1
• /
• pp.93-103
• /
• 2014

This experiment was conducted to investigate the effects of different fat source feeding on growth performance, visceral organ weight, meat color, excreta microflora and blood profiles in broilers. A total of 768 1-d-old ROSS 308 broilers (mixed gender) with an initial average body weight of 39.68 ± 0.14 g were randomly allotted to 4 treatments with 12 replicate pens per treatment and 16 broilers per pen for 32 days. Dietary treatments were: 1) SBO, basal diet + 5% soybean oil, 2) PF, basal diet + 5% poultry fat, 3) TAL, basal diet + 5% tallow, and 4) LARD, basal diet + 5% lard. During d 1 to 14, broilers fed TAL diet had a higher (P<0.05) body weight gain (BWG) than broilers fed with PF and LARD diets, moreover, broilers fed TAL diet had a higher (P<0.05) feed intake than broilers fed SBO, PF and LARD diets. Overall (d 0-32), BWG in SBO and TAL treatments was greater (P<0.05) than that in LARD treatment. The meat color a^* (redness) of broilers fed with LARD diet was increased (P<0.05) compared with broilers fed with PF and TAL diets. No difference was observed in visceral organ weight of liver, spleen, bursa of Fabricius, breast muscle, abdominal fat, gizzard and excreta concentrations of Lactobacillus and Escherichia coli. The blood LDL cholesterol concentration in TAL treatment was higher (P<0.05) than that in LARD treatment. In conclusion, broilers supplementation with tallow could improve not only the body weight gain and feed intake but also blood LDL cholesterol concentration. Moreover, broiler fed lard could increase a^* (radness) of meat color, while the soybean oil supplementation improve body weight gain in broilers.

• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.199-235
• /
• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• (The) Research of the performance art and culture
• /
• no.43
• /
• pp.79-120
• /
• 2021

Nagyangchun is a Dangak that has been handed down to the present time with Boheoja as a Saak of the Song Dynasty which was introduced in the Goryeo Dynasty. The title and lyrics of Nagyangchun are conveyed in the Dangakjo of Goryeosa-akji and the Jeungbomunheonbigo. The remaining scores containing Nagyangchun include Akjangyoram, Sogagwonbo Vol.4 and Vol.6 of the Joseon Dynasty and Aakbu-akbo, the 6th Aaksaeng-gyogwacheol, Leewangjikaakbu-oseonakbo during the Japanese colonial period. Besides, the current melody of Nagyangchun is based on Hangugeumak and Gugakjeonjib published by the National Gugak Center. This paper aims to examine how Nagyangchun, which is currently being performed at the National Gugak Center, went through the process of change to have the same structure and form as it is now using these scores as a research subject. The study results are summarized as follows. First, the song of Nagyangchun, which was originally Saak but transmitted as an instrumental piece without lyrics, first appeared in the Hangugeumak Vol.16 and Gugakjeonjib Vol.7 published by the National Gugak Center in 1978 and 1979. In this process, the Janggu added by Kim Ki-soo is now disappearing and is replaced by Jwago. Second, though the five notes of 黃, 太, 仲, 林, and 南 have been maintained unchanged since the Akjangyoram, the pitch of 無/應 and 夾/姑, which appear once each, gradually rises and is unified into 應 and 姑 during the period of Aaksaeng-gyogwacheol or at the latest Leewangjikaakbu-oseonakbo, and reached the present. Third, the current melody of Nagyangchun consists of a structure in which the tones and range of each phrase rises within the form of Mijeonsa (a·b·c·d) and Mihusa (e·b'·c'·d'). Particularly, except for the a-type and e-type melodies, which are the introduction for the Mijeonsa and Mihusa, the remaining melodic types show a gradually descending structure within the corresponding phrase, so the structure of ascending and descending is generally in harmony. Forth, the Ganeum that appeared from Aakbu-akbo are currently classified into seven types, and they appear in ascending pitches of 2nd, 3rd, 4th, and 5th and play a role in smoothly or fluently connecting melodic progression. Fifth, after Akjangyoram, Nagyangchun, which had been handed down as an instrumental piece without lyrics, was restored in 1960 by Lee Hye-gu, and is being passed down as the form of male and female vocals added to the instrumental accompaniment. As a result of examining the current Nagyangchun, which was formed through the process of change after Akjangyoram, it was found that there were tasks that required reconsideration of the current Nagyangchun, which is being played at the National Gugak Center, such as the arrangement of Janggu, the identification of the key, and the investigation of the lyrics. When follow-up studies are continued in the future, it will be able to contribute to the cultural transmission of Nagyangchun.

• Clean Technology
• /
• v.16 no.3
• /
• pp.198-205
• /
• 2010

Two sets of thermal reaction experiment for chlorinated hydrocarbons were performed using an isothermal tubular-flow reactor in order to investigate thermal decomposition, including product distribution of chlorinated hydrocarbons. The effects of $H_2$ or Ar as the reaction atmosphere on the thermal decomposition and product distribution for dichloromethane($CH_2Cl_2$) was examined. The experimental results showed that higher conversion of $CH_2Cl_2$ was obtained under $H_2$ atmosphere than under Ar atmosphere. This phenomenon indicates that reactive-gas $H_2$ reaction atmosphere was found to accelerate $CH_2Cl_2$ decomposition. The $H_2$ plays a key role in acceleration of $CH_2Cl_2$ decomposition and formation of dechlorinated light hydrocarbons, while reducing PAH and soot formation through hydrodechlorination process. It was also observed that $CH_3Cl,\;CH_4,\;C_2H_6,\;C_2H_4$ and HCl in $CH_2Cl_2/H_2$ reaction system were the major products with some minor products including chloroethylenes. The $CH_2Cl_2$/Ar reaction system gives poor carbon material balance above reaction temperature of $750^{\circ}C$. Chloroethylenes and soot were found to be the major products and small amounts of $CH_3Cl$ and $C_2H_2$ were formed above $750^{\circ}C$ in $CH_2Cl_2$/Ar. The thermal decomposition reactions of chloroform($CHCl_3$) with argon reaction atmosphere in the absence or the presence of $CH_4$ were carried out using the same tubular flow reactor. The slower $CH_3Cl$ decay occurred when $CH_4$ was added to $CH_3Cl$/Ar reaction system. This is because :$CCl_2$ diradicals that had been produced from $CHCl_3$ unimolecular dissociation reacted with $CH_4$. It appears that the added $CH_4$ worked as the :$CCl_2$ scavenger in the $CHCl_3$ decomposition process. The product distributions for $CHCl_3$ pyrolysis under argon bath gas were distinctly different for the two cases: one with $CH_4$ and the other without $CH_4$. The important pyrolytic reaction pathways to describe the important features of reagent decay and intermediate product distributions, based upon thermochemistry and kinetic principles, were proposed in this study.

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