• Journal of Mushroom
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• v.2 no.2
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• pp.88-96
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• 2004

This study was executed to decide the physiological characteristics of Ferule mushroom. Four strains of Ferule mushroom were tested to select a superior strain in its mycelial growth. The pertinent substrates, temperature and pH ranges for the growth of selected strain were determined. And then, the wood rotting ability and type of the Ferule mushroom were determined. The superior strain F-2 among four strains was selected, on the basis of its vegetative mycelial growth and density on agar media. Mycelial growth of F-2 was the best on MYPA among other tested synthetic or semi-synthetic media. The temperature range for pertinent mycelial growth was about $25{\sim}34^{\circ}C$ and best at $30^{\circ}C$. The optimum pH range on MYPA was 5.0~6.0. The mycelial growth was mostly stimulated by soluble starch at cont. 1% (w/w) and secondly, maltose among several carabon sources and by mixed solution of YE(0.25%) and ME(0.25%) but not by ME alone. Cell thining and erosion of Pinus rigida wood by the mycelia of Ferule mushroom were found only on a few cell but largely at wood block test, indicating that the softwood rotting ability of Ferule mushroom mycelia was not so good. The result of polarized light microscopy appeared that cellulose of some tracheides showing the S3 layer lost brifringence was degraded by Ferule mushroom. But only part of cellulose of P. rigida wood was degraded by Ferule mushroom, because most of wood cells continued to showing briefingence. A largely degraded ray parenchyma and longitudinal parenchyma cell and partly thinning and erosion of hardwood(Quercus serrata) cell was found and it indicates that the rotting ability of Ferule mushroom mycelia on hardwood was higher than on softwood. It could be concluded that the difference in the wood rot by Ferule mushroom between the hardwood and softwood was made by the difference of chemical constitutions between them, especially in the contents and the types of lignin. Ferule mushroom was considered as white rotter as a result of bavendam test, although more research should be required.

• Proceedings of the Korea Water Resources Association Conference
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• 2004.05b
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• pp.148-152
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• 2004

본 연구에서는 물순환의 재생이나 보전에 필수적인 유역 물순환의 정량화와 유역변화의 영향예측을 위해 개발된 WEP (Water and Energy Transfer Process) 모형의 국내 유역에 내한 적용성을 검토하고, 청계천 유역의 물순환 양상을 모의하였다. WEP 모형은 복잡한 토지이용이 이루어지고 있는 도시하천 유역에 내한 물순환의 정량화를 목적으로 일본의 토목연구소 (PWRI; Public Works Research Institute), 과학기술진흥사업단, Jia 박사 등에 의해 공동으로 개발되었으며 지표면 및 비포화 토양층의 물${\cdot}$열 플럭스 계산, 하도흐름의 추적계산 및 지하수 유동계산, 격자내 토지이용의 불균질성 반영 등이 가능한 물리적인 기반의 공간 분포형 모형 (Physically Based Spatially Distributed)이다. 모형을 적용한 청계천 유역 (유로연장 13.75 km, 유역 면적 $50.96km^2$)은 전체 토지이용중 도시지역이 $75.9\%$를 차지하고, 유역내 인구가 120만명에 이르는 도시유역으로 높은 불투수 면적비율, 인공계 물순환 요소의 영향 등의 도시 유역 특성이 물순환의 구조 전반에 미치는 영향에 대한 연구가 부족하였다. WEP 모형 적용 결과, 모의 기간 동안의 하천 유출량은 실측치에 근사한 값을 나타내었으며 유역의 물순환 양상을 모의할 수 있었다. 청계천 유역은 전형적인 도시 유역의 특성을 보여주었는데, 강우시의 직접유출이 크고, 강우의 유출에 대한 반응이 빠르며, 증발산의 경우는 산림지역보다 도시지역이 상대적으로 적은 것으로 분석되었다. 이번 연구를 통하여 WEP 모형이 유역 물순환 해석에 적절한 모형임을 확인할 수 있었으면, 향후 청계천 유역의 물리적 특성에 대한 매개변수와 인공계 물순환 자료의 보완을 통해 보다 향상된 모의가 가능할 것으로 판단된다. 하였던 Cd과 Mg이 Ca 및 Ca과 vitamin D의 동시(同時) 급여(給與)로 감소(減少)하였고 Cu는 전체적(金體的)으로 변화(變化)가 없었으며 Zn은 Cd 급여(給與)로 감소(減少)하였으나 Ca과 vitamin D의 급여(給與)에 의하여 증가(增加)하였고 Ca은 Ca과 viamin D의 급여(給輿)로 유의(有意)하게 증가(增加)하였다. 신장(腎臟)중의 무기질(無機質) 함량(含量)은 Cd급여(給輿)로 Cu, Mg은 감소(滅少)하였으나 Ca, Zn은 변화(變化)가 없었고 Ca 및 Ca과 Vitamin D의 급여(給與)로 Cd, CU, Zn은 증가(增加)하였다.ce area)는 수술 전100.8$\pm$25.6 mm/$m^{2}$에서 79.3$\pm$ 15.8 mm/$m^{2}$로 감소한 소견을 보였다. 승모판 성형술은 전 승모판엽 탈출증이 있는 두 환아에서 동시에 시행하였다. 수술 후 1년 내 시행한 심초음파에서 모든 환아에서 단지 경등도 이하의 승모판 폐쇄 부전 소견을 보였다. 수술 후 조기 사망은 없었으며, 합병증으로는 유미흉이 한 명에서 있었다. 술 후 10개월째 허혈성 확장성 심근증이 호전되지 않아 Dor 술식을 시행한 후 사망한 예를 제외한 나머지 6명은 특이 증상 없이 정상 생활 중이다 결론: 좌관상동맥 페동맥이상 기시증은 드물기는 하나, 영유아기에 심근경색 및 허혈성 심근증 또는 선천성 승모판 폐쇄 부전등을 초래하는 심각한 선천성 심질환이다. 그러나 진단 즉시 직접 좌관상동맥-대동맥 이식술로 수술적 교정을 해줌으로써 좋은 성적을 기대할 수 있음을 보여주었다.특히 교사들이 중요하게 인식하는 해방적 행동에 대한 목표를 강조하여 적용할 필요가 있음을 시사하고 있다.교하여 유의한 차이가 관찰되지 않았다. 또한 HSP 환자군에서도 $IL1RN^{*}2$ allele 빈도와 carriage

• Sijohaknonchong
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• v.20
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• pp.113-139
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• 2004

This article intends to illuminate how the men. leading agents in Saseol-sijo - musical performers. writers of lyrics, patrons. composers. compilers of Sijo anthologies, audience. etc. - In the Late Choson period, viewed or recognized women and how their understanding of women was reflected in the texts. Working with texts with the theme of 'Love,' this article starts with categorizing two types of love: the first type, 'lovelorn heart' focusing on unilateral pining for a single lover who is absent now and the second type. 'physical love' concentrating on bilateral sexual intercourse. In addition to the types of love, the gender of poetic speakers, distinct from real poets is vital to characterize the discourse of love. According to these two factors. texts in question fall into four groups: texts that a female speaker displays her lovelorn heart('Type 1'), those where she speaks about her sexual experiences('Type 2'), those where a male speaker sings his lovelorn heart('Type 3'), and those where he describes his sexual experiences('Type 4'). Of these. 'Type 2' and 'Type 3' are key to understanding of the men's view of women. With respect to the configuration of the theme of 'Love,' it should be noted that in Korean literary history, the nim or a 'sweetheart' had signified the totality of value or a perfect entity which makes one's life meaningful and that 'Type 1,' the pattern that a female subject expresses her love toward male min, had constituted a traditional way to convey the theme of 'Love.' In terms of this connotation of min. a remarkable increase of 'Type 3' implying the increase of male speakers, reveals the extent to which women, the male speakers' min, accomplished their entry into a 'sacred area' -the position of mm-in which only men had occupied; females are focused and centralized. This article considers this phenomenon as an exhibition of the upgrade of women's significance and weight in the Late Choson society and as an index of 'modernity.' Meanwhile, given that most of the Saseol-sijo poets are men, the emergence of the 'Type 2' texts in which male poets have female speakers disclose their sexual experiences, demonstrates a representative example that women are degraded to be a means of men's pleasure; for this situation gives men more pleasure than when male speakers reveal their sexual experiences. Not only 'Type 2,' but texts group which basically belongs to 'Type I' and conveys the theme of 'Loyalty' through the female voice by substituting rulers-subjects relation for men-women relation, also falls under the same case. For men employ female voice as a poetic device in order to stress the theme of 'Loyalty' This article regards this phenomenon as an index of 'pre-modernity,' in the sense that in a pre-modem society, specifically in Early Choson, male-oriented value system dominates, thereby alienating women. As it is well known, the Late Choson is marked by a transitional period from a pre-modem society to a modem society. Therefore the ambivalence of the premodern and the modem can be found mixed in every segment of the society. The dual aspects of the masculine view of women in Saseol-sijo constitutes one example. The significance of the Saseol-sijo in Korean literary history can be found in this phenomenon.

• Korean Journal of Mineralogy and Petrology
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• v.33 no.2
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• pp.87-97
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• 2020

The compositions of the phenocrystic feldspars of the Sanbangsan trachyte range from labradorite(An_53.6) to andesine(An_35.4), and of the microphenocrysts and laths range from andesine(An_31.2) to oligoclase(An_18.7). Mantled feldspar which forms a thin rim around the phenocrysts and microphenocrysts, is anorthoclase(Or_20.5An_9.4) to sanidine(Or_49.2An_1.4). Phenocrystic plagioclase, which shows a distinct zonal structure, represents an oscillatory zoning in which the An content of the zone repeatedly increases or decreases between andesine (An_39.3) and labradorite (An_51.3) from the core toward the rim, and the rim of the phenocrysts is surrounded by alkali feldspar(Or_31.9-39.4Ab_63.2-57.0An_4.9-3.7), showing the antirapakivi texture. Microphenocryst which does not represent the antirapakivi texture, shows the normal zoning with a decreasing An content (An_36.4→An_25.6) as it moves outward from the center of a crystal. As a result of X-ray mapping of K, Ca, and Na elements for the feldspar phenocrysts representing the typical zonal structure, shows the oscillatory zoning that six zones show the distinctive compositional differences, and the rims are mantled by alkali feldspar to indicate the antirapakivi texture. The groundmass is composed of K-enriched, Ca-poor alkali feldspar. The antirapakivi texture of feldspar which appears in Sanbangsan trachyte, may have been formed in mixing systems as a result of the juxtaposition of near liquidus melt, rich in alkali feldspar components(trachytic magma), with plagioclase phenocrysts and microphenocrysts already crystallized in a more mafic system.

• Korean Journal of Breeding Science
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• v.42 no.5
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• pp.547-554
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• 2010

Low-molecular-weight glutenin subunit (LMW-GS) in common wheat (Triticum aestivum L.) is important for quality processing of bread and noodles. The objectives of this study were to clarify the composition of LMW-GSs and to identify their corresponding proteins. Using LMW-GS specific primers we cloned and characterized 43 LMW-GS genes in the wheat cultivar 'Jokyoung'. Some of these genes contain polypeptides different in size due to the presence of various deletions or insertions within repetitive and glutamine-rich domains. The comparison of deduced amino acid sequence of the LMW-GS genes in Jokyoung with that of 12 groups LMW-GSs of wheat cultivar Norin 61 showed that the deduced amino acid sequences were nearly the same to LMW-GS groups of 1, 2, 3/4, 5, 7, 10 and 11. All LMW-GS genes contain eight cysteine residues, which are conserved among all of the typical LMW-GS sequences. The relative positions of cysteine residues are also conserved, except those of the first and seventh. Based on phylogenetic analysis, the 43 sequences with the same N-terminal and C-terminal amino acid sequences were clustered in the same group. To identify the proteins containing the corresponding amino acid sequences, we determined the N-terminal amino acid sequence of 7 spots of LMW-GSs of Jokyoung separated by two-dimensional gel electrophoresis (2DE). Of them, Glu-B3 (LMW-m and LMW-s) and Glu-D3 (LMW-m) were detected in two and three spots, respectively and the others were not clear. Collectively, we classified diverse LMW-GSs and identified their corresponding protein products. These results will be helpful in breeding programs for improvement of wheat flour quality.

• Korean Journal of Agricultural and Forest Meteorology
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• v.23 no.4
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• pp.235-250
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• 2021

The overarching question of this study is how a typical rice cultivation system in Gimje, Korea was keeping up with the triple-win challenge of climate-smart agriculture (CSA). To answer this question, we have employed (1) quantitative data from direct measurement of energy, water, carbon and information flows in and out of a rice cultivation system and (2) appropriate metrics to assess production, efficiency, GHG fluxes, and resilience. The study site was one of the Korean Network of Flux measurement (KoFlux) sites (i.e., GRK) located at Gimje, Korea, managed by National Academy of Agricultural Science, Rural Development Administration. Fluxes of energy, water, carbon dioxide (CO₂) and methane (CH₄) were directly measured using eddy-covariance technique during the growing seasons of 2011, 2012 and 2014. The production indicators include gross primary productivity (GPP), grain yield, light use efficiency (LUE), water use efficiency (WUE), and carbon uptake efficiency (CUE). The GHG mitigation was assessed with indicators such as fluxes of carbon dioxide (F_CO2), methane (F_CH4), and nitrous oxide (F_N2O). Resilience was assessed in terms of self-organization (S), using information-theoretic approach. Overall, the results demonstrated that the rice cultivation system at GRK was climate-smart in 2011 in a relative sense but failed to maintain in the following years. Resilience was high and changed little for three year. However, the apparent competing goals or trade-offs between productivity and GHG mitigation were found within individual years as well as between the years, causing difficulties in achieving the triple-win scenario. The pursuit of CSA requires for stakeholders to prioritize their goals (i.e., governance) and to practice opportune interventions (i.e., management) based on the feedback from real-time assessment of the CSA indicators (i.e., monitoring) - i.e., a purpose-driven visioneering.

• Journal of the Economic Geographical Society of Korea
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• v.25 no.1
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• pp.109-130
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• 2022

The Vietnamese government has proposed contract farming through a new type of cooperative as an institutional innovation which aims to restructure the agricultural sector. However, policy changes often impact farmers, who bear the primary effects of the transition process. Understanding households' strategies for land use and livelihood is crucial for policymaking in the agricultural development field. This study was conducted in the rural Binh Dao commune in Central Vietnam. We analyzed household members' labor force changes and their livelihood behaviors after their participation in a contract farming scheme using qualitative analysis methods combined with geographic information system (GIS) support, based on secondary data and in-depth interviews of 190 farmers. Simultaneously, we created a digital map of the cooperative's production area to investigate changes in land use and production activities. The findings show that contract farming shaped the vertical coordination of the value chain from the farmers to the cooperative and agricultural product trading companies. Subsequently, it encouraged land use and labor efficiency due to mechanical support. In addition, it also increased productivity and protected farmers from market risks. However, despite its positive effects on agricultural productivity in this case, the contract farming scheme could not achieve the restructuring of the rural labor force toward non-agricultural sectors. Ironically, farmers in the Binh Dao commune tended to increase cultivable land during the agricultural restructuring program, rather than switching their labor forces to non-agricultural sectors. The lack of stable non-farming job opportunities in rural Vietnam results in challenges to the efficiency of agricultural restructuring programs. Consequently, farmers in the Binh Dao commune are still smallholder farmers, depending on the family labor force.

• Journal of Ginseng Culture
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• v.4
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• pp.38-58
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• 2022

Park Wan-seo's novels deal with realistic topics of society, such as women's issues, the capitalist system, and the problems that come with old age. Assuch, her work is used as a tool to analyze social phenomena in various fields, such as women's studies, sociology, and literature. A characteristic style of Park Wan-seo's novels is that she bases them on her own experiences. However, among her novels, the novel Mimang is exceptional. The plot is based on stories that have been passed down from generation to generation. This is to show the spirit of the times through the unforgettable story of her hometown, Gaesong. Mimang is the story of a family chronology that spans four generations centered on Chun Cheu-Man and his family, who became powerful capitalists through the cultivation and commerce of ginseng cultivation. Set in the late 19th century until the end of the Korean War, the novel unravels the essence of the times symbolized by merchants of ginseng and Gaeseong, focusing on the actions of people living in a period of historical turbulence. Gaeseong is the mecca of Korean ginseng, and Gaeseong cannot be portrayed without the story of ginseng and its merchants. Therefore, Mimang, a fictionalized story based on real facts, contains valuable testimony of the history of ginseng, not only as historical values of modern history and personal customs but also as microhistory. In the novel, traces of the times of Gaeseong and the spirit of ginseng merchants, as shown in the Japanese sacking of ginseng during the colonial period, the resistance of ginseng merchants, and the conversion of ginseng capitalism to modern capitalism, are imprinted like fossils. What is especially meaningful is that the stories in the novel correspond to historical facts and constitute a chapter in the history of ginseng. The symbolism of ginseng in the novel can be explained in three main ways. First, it shows the essence of Korean ginseng. It reveals the soul of ginseng through the sincerity and rigor of ginseng farming, as well as the spirit and pride of ginseng. Second, it symbolizes the exploitation of ginseng in Japan as a national issue. The efforts of ginseng merchants to protect this and support the independence movement are presented as important themes to express nationalism. Third, it shows the modern capitalist progressiveness of Gaeseong ginseng merchants, who do not stay in landownership and commercial capital, but convert them to productive capital and contribute to society by modernizing them. The three symbolisms show the spirit of the times of the Gaeseong ginseng merchants, clearly revealing the meaningful relationship between the Korean people and ginseng.

• (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.

• Sim-seong Yeon-gu
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• v.25 no.1
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• pp.27-64
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• 2010

The main focus of this article investigates Jung's analytic implications of the Spiritual Exercises by St. Ignatius of Loyola. The Exercises is referred to not only as the tool for transformation that transformed Ignatius from a soldier of the world into a soldier of God and led him to a completely changed life but also as a tool which galvanizes self-realization, i.e., individuation process, in which a faithful experiences the presence of God in his life and is in search for himself in a new way. The interest in the Exercises regarded as a Western version of Yoga of the East which is a tool for transformation led Jung to give a series of 20 lectures on the Exercises in a seminar held in Zurich from 1939 to 1940. Curiosity about Jung's understanding on the Exercises provokes my desire to step into this research. The Exercises is a book for spiritual exercises that prepare and dispose one's soul to rid itself of all disordered attachments and to order one's life. The Exercises is made up of four Weeks. The First begins with 'Principle and Foundation' which illustrates what human beings are created for. It leads retreatants to rid themselves of disordered attachments and to have a new perspective on life by the consideration and contemplation of sins as the subversion of the Principle and Foundation. The Second is the period in which retreatants accept Christ as the Master of their lives through the meditation and contemplation of the life of Christ. In the Third, retreatants take part in the salvation history of Christ not only by actively participating in the Passion of Christ but also by incorporating the Passion into their lives. The Fourth aids retreatants to undergo their transformation and experience it deeply in order to participate in the new life of Christ who by His resurrection overcame death. In conclusion, Jung viewed the Exercises as a Western tool which plays the similar role of Yoga of the East which engenders inner transformation. The four-week-long retreat helps retreatants to meditate on God who unifies everything and is Himself/Herself the perfect union or the unity so that imperfect retreatants are given opportunities to undergo complete metamorphosis into the immortal, indivisible, and impeccable God. Jung understood that this metamorphosis leads human beings to the totality, that is, the genuine self as the image of God. The author interprets that it is the transformation that the Exercises tries to attain, which resonates with individuation, the key element of analytic psychology.