• Korean Journal of Poultry Science
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• v.17 no.2
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• pp.71-78
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• 1990

This study was conducted to estimate heritabilities and genetic correlations on egg shape index and egg qualities in Korean Native Ogol fowl. The date analysis were a total of 58,320 eggs in 450 pullets bred from 150 dams and 20 sires of korean Native Ogol fowl raised at Chungnam National University from June 18, 1987 to April 6, 1989. The results obtained are summarized as follows：1. On the egg shape index and egg qualities, the egg shape index at first egg, 300 and 500 days of age were 75.044, 74.169 and 72.601 ； the shell thickness were 0.342, 0.320 and 0.326 mm： the albumen height were 6.014, 5.161 and 4.807mm：the Haugh units were 83.903, 71.348 and 71.136, respectively. 2. The heritabilities estimates of egg shape index and egg qualifies based on the varience of sires, dams and combined components were 0.120-0.827, 0.485-0.503 and 0.232-0.872 for egg shape index at first egg, 300 days and 500 days of age： 0.197-0.819. 0.184-0.756 and 0.279-0.557 for shell thickness at first egg, 300days and 500days of age：0.202-0.678, 0.119-0.394 and 0.225-0.527 for albumen height at first egg, 300 and 500 days of age 0.108-0.669, 0.237-0.251 and 0.354-0.443 for Haugh units at first egg 300days and 500days of age. 3. The genetic correlation coefficients of egg shape index and egg qualifies were as follows; between egg shape index and shell thickness, albumen height and Haugh units were 0.596-0.909, 0.384-0.943 and 0.121-0.619：between shell thickness and albumen height. Haugh units were 0.082-0.596, -0.076-0.167：between albumen height and Haugh units were 0.374-0.964.

• Journal of the Korean Society of Food Science and Nutrition
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• v.33 no.6
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• pp.958-964
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• 2004

This study examined the effects of maternal calcium intake levels on mineral metabolism during pregnancy and lactation. Five week-old female Sprague-Dawley rats were fed normal Ca (NCa, 0.5%) and low Ca (LCa, 0.15%) diets for 5 weeks during preconception. The low Ca intake group was divided into three groups and fed low Ca (0.15%), normal Ca (0.5%) and high Ca (1.5%) diets for 6 weeks during pregnancy and lactation. All of the rats were mated with normal male rats. The control group was consistently fed a normal Ca diet for 11 weeks. Pups were adjusted to 10 per dam. After weaning, dams and their weaned rats were sacrificed. We measured total protein, albumin, alkaline phosphatase and mineral content in serum and weight, length, breaking force, ash and mineral content in bone and kidney. There was no significant difference in weight gain and food intake among the groups. Serum total protein and albumin were in the normal range but slightly decreased with a low Ca diet during preconception. Calcium supplementation above normal level increased bone weight, Ca content and breaking force in femur of maternal and their weaned rats. However, high maternal Ca intake significantly decreased Mg and Fe contents in maternal serum and bone and Mg and Zn contents in serum of weaned rats. Also, it induced Ca, P and Mg deposit in maternal kidney. Our experimental results suggest that Ca deficiency during preconception may deteriorate bone status of mother and their offsprings. Moreover, high Ca supplementation during pregnancy and lactation may lead to disturb mineral metabolism in bone and other tissues.

• The Journal of Korean Philosophical History
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• no.35
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• pp.43-71
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• 2012

Rural Neo-Confucian Literati were major governing elite in Joseon Dynasty. They were small and medium-sized landowners all over the country and elite having Confucian knowledge. They formed villages of the same family name and exerted their influence on the community showing off their successful ancestors. Therefore, there were lots of examples that they took the actual leadership in local communities. In this sense, the Hwacheon-gun pa family line of the Andong Kweon clan were the representative rural neo-Confucian literati of Hwang-gang and Shindong areas in Jecheon. This group was formed after Kweon Sangha and his brothers' movement in 1675. Kweon was the best pupil of Song Siyeol, a prominent scholar and man of power. Although facing away the government examination, he was respected as sallim, rustic literati, on account of his teaching and writing activities and later called to High State Councillor. After his death, memorial halls and facilities to worship him, including Hwang-gang Sowon Academy, were built in the place he taught students. These facilities contributed to his descendants' acquiring his life values. They also made a contribution to the settlement of reject-heterodoxy sentiments based on their loyalty to the Myeong Dynasty in the area. Kweon Seop, Kweon Sangha's nephew, also played an important role in Hwacheon-gun pa family line's growing as rural neo-Confucian literati in Jecheon area. He built memorial halls to enshrine Kweon Sangha and made rules to develop his family line. In addition, he extended their living space over Hwang-gang area and each place had the shrine to hold a memorial service for their ancestors. As a result, Kweon Sangha and Kweon Seop's family wielded power in Jecheon for hundreds years as the same family name group. Rural neo-Confucian literati didn't produce more elite government officials than the groups in the capital, but their growth enabled cultural development of the local community and the Joseon Dynasty.

• (The) Research of the performance art and culture
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• no.37
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• pp.5-31
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• 2018

The mask dance drama Goseong Ogwangdae's first act, Mundung Bukchum. The story is about a man who was born to the upper class but contracted leprosy, an incurable disease, due to his ancestors' accumulated sin. Although he is suffering, he is able to triumph over the disease through sinmyeong (catharsis) that is expressed through the wordless act of Mundung Bukchum. This thesis focuses on Goseong Ogwangdae's Mundung Bukchum, particularly the meaning, costume, accompanying music, and process of pedagogical transmission. The chronological characteristics of Goseong Ogwangdae's Mundung Bukchum are as follows. First, as time goes on, the number of dance motions in Mundung Bukchum has increased and the motions used have become reified. Second, I address the small barrel drum used in Mundung Bukchum and check how, through the drum, the changed expression of Mundung is shown.In a 1965 video introduced Mundung is grasping the drum and stick and the dance appears to be made up only of humorous motions. Also in a 1969 video, "Mundung Gwangdae," from the start Mundung is grasping the drum and stick. In 1988 in a video we can see the same scene as today, with the drum and stick sitting in the center of the stage at the start of the dance. We can also confirm that the same fourteen dance motions used today are present. Third, we can also confirm the changes in Goseong Ogwangdae's signature motion, baegimsae as time goes on. Observing the video from 1965, baegimsae does not appear in Mundung Bukchum. In 2000 we can clearly see the baegimsae performed once to the left and to the right while Mundung is squatting. Comparing 1969 to 1988, there is no symmetry in the motions, baegimsae is not done to both left and right, but only in one direction. Watching the record from 2000, the baegimsae motion is performed just as it is now, with the body thrown forward with a sharp push off the ground. Fourth I confirmed how the music used to accompany Goseong Ogwangdae's Mundung Bukchum has changed over time. In 1965 according to records of Mundung Bukchum's appearance, the dance was accompanied by the taryeong rhythmic pattern played on the usual four percussion instruments (barrel drum, hourglass drum, large gong, small gong). In the 1969 records of Mundung Bukchum the accompanying music is gutgeori rhythmic pattern performed on the usual four percussion instruments-an obvious difference. In 1988 the music with Mundung Bukchum is gutgeori rhythmic pattern transitioning into jajinmori rhythmic pattern. In 2000 the music with Mundung Bukchum includes the percussion instruments as well as taepyeongso (double reed oboe) playing gutgeori and jajinmori rhythmic patterns.

• Korean Journal of Heritage: History & Science
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• v.51 no.1
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• pp.48-65
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• 2018

The authors of this paper aim to make a record of the construction process, its symbolic meaning, and the changes in the status of the landscape plants at the Pasanseodang according to the Report on the Pasanseodang written by Park Gyu-hyun in 1874. First, the construction of Samgahun Pavilion, which is located in Myo-ri, Habin-myun, Dalsung-gun, Daegu, took about 90 years and spanned the lifetimes of Park Sungsoo, an 11th-generation descendant of Park Paengnyun (1417~1456) through to Park Kyuhyun, a 14th-generation descendant. It was called the shape of dragon, with its head facing the tail (回龍顧尾形), in feng shui. Second, the village of Pahwoe was founded in 1769, the 45th year of the reign of King Yeongjo, by Park Sungsoo for the purpose of socializing with his friends at his thatched home, and was named after his own courtesy name (Samgahun). Park Kwangseok, the second son of Park Sungsoo, built the sarangchae in 1826 and the anchae in 1869 after his marriage (in 1783). Then, Park Kyuhyun, the grandson of Park Kwangseok, built the pond and planted it with lotus flowers, and built the Hayeopjeong in 1874. The Pasanseodang, as the precursor of the Hayeopjeong, may be related with the name of the hillside region behind Samgahun. Third, a quadrangular-shaped pond with a length of 21m and a width of 15m was also built and planted with lotus flowers. In the center of the pond is a small round island that reflects the world view of the Chosun dynasty, i.e. that the sky is round and the landmass is quadrangular. Meanwhile, the name of the Hayeopjeon reflects the value system of aristocrats who lived a life of leisure and artistic indulgence. They called the eastern room "Yeeyeonhun" (怡燕軒) and the western room "Mongyangjae" (蒙養齋), names which embody their wishes for a good life as a member of the nobility and a bright future for one's descendants. Fourth, in Confucian terms, the authors infer the points of view reflected in the kinds of trees that were planted according to Confucian norms (pine tree, lotus, bamboo), the living philosophy of sustainability (willow), the ideology of seclusion and the search for peace of mind (bamboo), and relief efforts for the poor and a life of practicality (chestnut, oak, wild walnut, lacquer). The authors assert that this way of planting trees was a highly effective design feature of landscape architecture that drew on the locational and symbolic significance of the Seodang. Fifth, the majority of the trees that were initially planted withered and were replaced with different species, except for the locust and lotus, at this point. Nevertheless, a review of the process of construction, symbolic meaning, and original architectural landscape of the Samgahun is of value in demonstrating the extended symbolic meaning of their descendants in terms of the practical loss of the function of the Seodang, the values of Feng Sui (red in the east, white in the west, based on the principles of Feng Sui), the function of repelling evils spirits (kalopanax, trifoliate orange), aesthetic and practical values (sweetbrier, apricot, pear, peach, and oriental oak trees), and the prosperity of the family and the timeless value of honest poverty (silk, crape myrtle, and yew trees).

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.70-95
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• 2013

The Tejaprabha Buddha painting, located in the Korai Museum in Kyoto, Japan, was made in 1569 when Joseon Dynasty was in his $14^{th}$ year under SeonJo's ruling, and is only one of Tejaprabha Buddha paintings from the early Chosun dynasty. With its well preserved state, the painting allows clear indications of all icons and list of names that were written, and the record region also has minimal deterioration. This Buddhist painting is a GumSeonMyoHwa which is drawn with gold lining on red hemp cloth and has a relatively small dimension of $84.8{\times}66.1cm$. With the Tejaprabha Buddha in the center, the painting has two unidentified Bodhisattvas, Navagrabha, Rahu, Keto, YiSipPalSoo (28 constellation of the eastern philosophy), SipYiGoong (12 zodiacs of the western philosophy), SamDaeYookSung, and BookDooChilSung (the Big Dipper), all of which provide resourceful materials for constellation worshipin the Joseon era. This painting has a crucial representation of the overall Tejaprabha Buddhism - a type of constellation worships - from the early Joseon dynasty. Even though the composition does seem to be affiliated with the paintings from the Koryo dynasty, there are meaningful transformations that reflect changes in content into constellation worship in Joseon dynasty. As a part of the Tejaprabha Buddha, SipIlYo has become a center of the painting, but with reduced guidance and off-centered 'Weolpe (star)', the painting deteriorates the concept of SipIlYo's composition. Furthermore, addition of Taoistic constellation beliefs, such as JaMiSung (The purple Tenuity Emperor of the North Pole), OkHwangDaeChae, and CheonHwangJae, eliminates the clear distinction between Taoistic and Buddhist constellation worships. Unlike the Chinese Tejaprabha Buddha painting, the concept of YiSipPalSoo (28 constellation of eastern philosophy) in this painting clearly reflects Korean CheonMoonDo's approach to constellation which can be applied to its uniqueness of the constellation worships. The fact that the Big Dipper and ChilWonSungKoon (Buddha of the Root Destiny Stars of the Northern and central Dipper) are simultaneously drawn can also be interpreted as the increase in importance of the constellation worship at the time as well.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.76-101
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• 2013

In this article, we examine the Taeshil of King Jungjo, the 22nd King of the Joseon dynasty located in Yongwol, Gangwondo. The Jangtae culture - burial of the navel cord - is a unique Royal ritual which began during the Shilla dynasty and continued to be carried out for a long period until the Koryo and Joseon dynasties. Until today, about 300 Taebong sites have been discovered, most of which are the Taebong of the decedents of the royal family of the Joseon Kingdom. Most Taeshils built for Kings of the Joseon dynasty were destroyed during the Japanese colonial period, among which only a few have been recovered and managed across the nation. The Taeshil of King Jungjo is one of the leading examples among existing Taeshils in Korea which has managed to preserve well enshrined relics as well as literature documents including stone relics in perfect sets. Thus, in order to examine the Taeshil of King Jungjo comprehensively, first of all literary materials related to the construction of King Jungjo's Taeshil such as the Josunwangjosilrok - "Annals of the Choson Dynasty (朝鮮王朝實錄)". "Jungjongdaewang Taesilgabong Euigwe (正宗大王胎室加封儀軌) - Royal activities related to Taeshil, and local historic documents etc were searched and put together, while a focus was placed on examining the geographical location and state of the Taebong, including the specific style of each part of the Taeshil stone and characteristics of enshrined relics. Such materials are believed to have important utility in the future as a basic material to be used for research, maintenance, and restoration of Taeshil relics. So far, Taeshil relics is a field that has not been able to attract much attention from the academic world, however attention has begun to be paid to Taeshil relics due to recent archaeological excavations as well as an approach to artistic history. Academic research results are expected if Taeshil relics are able to be examined comprehensively in future covering various areas such as literature history, archaeology, and artistic history etc.

• Journal of Ginseng Culture
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• v.1
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• pp.78-92
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• 2019

Among the Southeast Asian countries, Vietnam had the most cultural exchange with Korea. Through Confusion and Chinese character, which were the common measure for two countries, Korea and Vietnam could communicate and share a sentiment with each other. Two countries showed an enormous interest in each other, and hence they could keep good relationship without official diplomatic relations. During the early 19th century, Korean Ginseng had gained tremendous popularity in Vietnam. Vietnamese believed the stamina of Minh Mang, who had 142 sons and daughters, originated from ginseng. Minh Mang bestowed ginseng on old courtiers for their contribution, which made them more loyal to the king. This tradition was inherited to the future generations, and soldiers who fought with Thai, Cambodia and France also received ginseng for their contribution. In other words, ginseng was the very important key for enforcement of patriotism. Due to the tradition, Korean ginseng has been considered as the premium ginseng in Vietnam. It is presumed that ginseng flew into Vietnam through 4 routes; 1) as an imperial gift from Chinese emperor, 2) by the Vietnamese ambassadors who went to Beijing for a tribute, 3) through private trade and 4) from Ryukyu or Japan, which were the hub of international trade. From 15th to 18th century, ambassadors from Chosun and Vietnam actively interacted in Beijing. Through their interchange, Vietnamese royal family could learn about the value of ginseng. The fact that there were many Shilhak scholars among the ambassadors from Joseon, such as Seo Geojeong and Seo Hosu who had profound knowledge of ginseng proves the theory. It is also possible that reputation of ginseng was already established in Vietnam during Silla period. Ko Byung, an bureaucrat from Tang Dynasty who ruled Vietnam for 10 years in middle 9th century and a friend of Choi Chiwon, might have delivered the knowledge of ginseng to the upper class in Vietnam. This hypothesis, however, should be proven by literatures. Hence, further research about the trace of Korean ginseng in Vietnamese history and literary works still remains to be done.

• Korean Journal of Poultry Science
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• v.48 no.2
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• pp.69-80
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• 2021

We conducted a 4 × 4 diallel cross-mating test using 934 chickens from four grandparent stock lines to develop a new synthetic breed of Korean native chicken. The mean values, combining ability, and reciprocal effects on survival rate, body weight, and hen-day egg production were analyzed. In phenotypes, most chickens have yellowish-brown, reddish-brown and mixed color feathers. The average survival rate was 86.8±12.3%, with the highest in YH combination. Specific combining ability (SCA) had a greater effect on survival rate than general combining ability (GCA), and the SCA of HY combination was the highest. The 16 cross-combinations were distinctly divided into three weight groups according to their genetic characteristics. At 12 weeks of age, GCA showed a greater effect on weight than SCA, and the SCA of FH combination was the highest. The age at first egg laying was 157 days, and the crosses reached sexual maturity faster than the pure lines. The egg production rate was highest in SY at 79.5±2.1%. The GCA and SCA for hen-day egg production were similar, and the SCA was highest in the HS and FY combinations. The reciprocal effect showed that the offspring's egg production rate was high when S and Y were maternal parents in almost all combinations. In conclusion, FH and HF combinations, which have excellent growth performance, are the most desirable paternal parent stock strains, and FY, FS, HY, and SY combinations, which have excellent laying performance with moderate weight, are the preferred maternal strains.

• Korean Journal of Poultry Science
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• v.49 no.3
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• pp.145-156
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• 2022

The effect of paternal telomere length on reproductive performance, relationship between paternal and offspring telomere length, and association between paternal telomere length and offspring production performance were investigated in Korean native chickens. Using 22 paternal chickens and 329 offspring, the paternal reproductive performance such as fertility, embryo mortality, and hatchability, as well as the offspring production performance such as survival rate, body weight, and weight gain were analyzed. Telomere length was analyzed through quantitative fluorescence in situ hybridization using lymphocytes. No significant differences were observed in fertility, embryo mortality, and hatchability between paternal chicken telomere lengths (P<0.05). These results indicate that paternal telomere length had a weak negative correlation with fertility and embryonic death rate but a weak positive correlation with hatchability. The correlation coefficient between paternal telomere length and offspring survival rate was r=0.17 (P>0.05). The group of offspring with long paternal telomeres showed relatively poor growth performance. Moreover, a significant negative correlation was estimated between paternal telomere length and offspring growth performance (P<0.05). The correlation coefficient between paternal and offspring telomere lengths was r=0.075 (P>0.05). In conclusion, there was a weak association between paternal telomere length and reproductive performance, offspring survival rate, and offspring telomere length, respectively. However, paternal telomere length and offspring growth performance showed a negative relationship. Such results could be due to the re-extension of telomere length by telomere reprogramming in the early embryonic stage and the different degree of telomere shortening between individuals with increasing age after birth.