• Journal of the Korean Chemical Society
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• v.67 no.2
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• pp.81-88
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• 2023

The contribution of hydrophobic residues to the protein folding reaction was studied by using HubWA variant proteins with I and L to V mutation. Folding kinetics of all V variant proteins was observed to be satisfied by a three-state on-pathway mechanism, U ⇌ I ⇌ N, where U, I, and N represent unfolded, intermediate, and native state, respectively. Three-state folding reaction was quantitatively analyzed and the free energy of folding of each elementary reactions and overall folding reaction, ΔG^o_UI, ΔG^o_IN, and ΔG^o_UN, were obtained. From the ratio of free energy difference between the variant protein and HubWA, ΔΔG^o_UI/ΔΔG^o_UN (ΔΔG^o_UI = ΔG^o_UI (variant protein) - ΔG^o_UI (HubWA) and ΔΔG^o_UN = ΔG^o_UN (variant protein) - ΔG^o_UN(HubWA)), the contribution of hydrophobic residues to HubWA folding was analyzed. The residues which are located in the hydrophobic core between α-helix and β-sheet, I3, I13, L15, I30, L43, I61 and L67, showed ΔΔG^o_UI/ΔΔG^o_UN value of ~0.5 when each of these residues was mutated to V, indicating that these residues form relatively solid hydrophobic core in the intermediate state. Residues located at the end of secondary structures and loop, I23, L69 and I36 showed ΔΔG^o_UI/ΔΔG^o_UN value below 0.4 when each of these residues was mutated to V, indicating that the region containing these residues are loosely formed in the intermediate state. V17A, L50V and L56V showed fairly high ΔΔG^o_UI/ΔΔG^o_UN value of ~0.8. Since L50 and L56 are located in the region containing long loop (residue 46 to 62), it is suggested that the high ΔΔG^o_UI/ΔΔG^o_UN value of these residues prevents the formation of aggregate at the early stage of folding reaction.

• Journal of Mushroom
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• v.21 no.3
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• pp.93-100
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• 2023

In this study, research trends in mushroom science were examined using North Korean journal articles published in 1978-2023. Researchers in each field reviewed 450 papers and finally selected 429 papers, excluding 21 papers classified in different fields. The number of researchers was 872, and the number of authors per paper was 2.03. Kim Cheol-Hak published the most academic papers in the field of mushroom science in North Korea, with 12 papers. The number of research articles increased annually, from 7 in 1985, 12 in 1998, 11 in 2008, and 27 in 2020, and has especially increased rapidly since the mid-2010s. The study by mushroom type was as follows: 42 pine mushrooms (17.8 %), 25 oyster mushrooms (10.6 %), 23 Ganoderma sp. (9.8 %), 19 shiitake mushrooms (8.1 %), 17 button mushrooms (7.2 %), and 16 manna lichens (6.8 %). This study is considered meaningful in reviewing the research status and technology level in North Korea through analyzing North Korean academic journals in the field of mushroom science for the first time.

• Research in Plant Disease
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• v.29 no.3
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• pp.268-275
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• 2023

This study was conducted to confirm the utilization of Pleurospermum camtschaticum root extract as an organic agricultural material. Antioxidant activity of P. camtschaticum root extract, closely related to antibacterial activity, increased in a dose-dependent manner. In mycelial growth inhibitory activity, 100% P. camtschaticum root extract supressed over 70% for Colletotrichum coccodes and over 68% for Colletotrichum dematium. In the pepper fruit anthracnose development test, the size of the lesion decreased in a dose-dependent manner, which showed the same tendency as the previous results in inhibitory activity on mycelial growth. In the pepper seed germination and red pepper growth promotion test of P. camtschaticum root extract, oposite results was confirmed. The lower the concentration, the more the seed germination and growth promotion effects were shown. The phenol content of pepper leaves was also measured after pepper growth promotion test have been completed. The phenol content related to antibacterial activity increased in all treated groups compared to the untreated group. Therefore, the results of this study showed the possibility of development as an organic material.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• Economic and Environmental Geology
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• v.56 no.4
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• pp.421-433
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• 2023

The final disposal of spent nuclear fuel(SNF) from nuclear power plants takes place in a deep geological repository. The metal canister encasing the SNF is made of cast iron and copper, and is engineered to effectively isolate radioactive isotopes for a long period of time. The SNF is further shielded by a multi-barrier disposal system comprising both engineering and natural barriers. The deep disposal environment gradually changes to an anaerobic reducing environment. In this environment, sulfide is one of the most probable substances to induce corrosion of copper canister. Stress-corrosion cracking(SCC) triggered by sulfide can carry substantial implications for the integrity of the copper canister, potentially posing a significant threat to the long-term safety of the deep disposal repository. Sulfate can exist in various forms within the deep disposal environment or be introduced from the geosphere. Sulfate has the potential to be transformed into sulfide by sulfate-reducing bacteria(SRB), and this converted sulfide can contribute to the corrosion of the copper canister. Bentonite, which is considered as a potential material for buffering and backfilling, contains oxidized sulfate minerals such as gypsum(CaSO4). If there is sufficient space for microorganisms to thrive in the deep disposal environment and if electron donors such as organic carbon are adequately supplied, sulfate can be converted to sulfide through microbial activity. However, the majority of the sulfides generated in the deep disposal system or introduced from the geosphere will be intercepted by the buffer, with only a small amount reaching the metal canister. Pyrite, one of the potential sulfide minerals present in the deep disposal environment, can generate sulfates during the dissolution process, thereby contributing to the corrosion of the copper canister. However, the quantity of oxidation byproducts from pyrite is anticipated to be minimal due to its extremely low solubility. Moreover, the migration of these oxidized byproducts to the metal canister will be restricted by the low hydraulic conductivity of saturated bentonite. We have comprehensively analyzed and summarized key research cases related to the presence of sulfates, reduction processes, and the formation and behavior characteristics of sulfides and pyrite in the deep disposal environment. Our objective was to gain an understanding of the impact of sulfates and sulfides on the long-term safety of high-level radioactive waste disposal repository.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.93-129
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• 2018

These days, the world finds itself in a time when 21st century human and societal practices can benefit from alternative viable models; as such models are desperately needed. Daesoon Jinrihoe seeks to show one model inspired by the historical kings, Yao and Shun. In Daesoon Jinrihoe, King Yao and King Shun (堯舜 yo sun) are recollected and projected into modern times. This paper is a study that examines what aspects of Daesoon Thought go into understanding Kings Yao and Shun and what insights their example can provide for modern people today. In Daesoon Thought, the 'Dao of Kings Yao and Shun' has appeared again because the 'Era of the Great Opening (開闢時代 gaebyeok shidae)' has arrived, and this era is characterized by 'Seeking Out the Beginning and Returning to the Original Root (原始返本 wonshi banbon).' This is not simply a return to ancient times. The seeds that fall on the ground grow up to overcome winds and rains, bring forth new fruits in the autumn, and their fruits contain the original seeds. The seeds are simultaneously the original seeds, but not the seeds themselves. Rather, they are complete bodies condensed and infused with abundant experience gained after multitudinous trials. In Daesoon Thought, Kings Yao and Shun are analyzed from the following four perspectives: first, as an ideal human image that combines the qualities of Sages and Heroes (聖雄 seong oong), second, as the historical background behind the truth of the 'Resolution of Grievances for Mutual Beneficence (解冤相生),' third, as an ancient model of the ideal world, and fourth, as Daesoon Jinrihoe's 'Mind Dharma (心法)' and also as the classical basis for the 'Cultivation of Dao (修道).' However, the meaning of Kings Yao and Shun in Daesoon Thought is not limited to traditional philosophical thought but also contains certain crucial differences. In Daesoon Thought, the qualities of sages and heroes are combined in a way that does not compromise or penalize, but in accordance with the rule of law and beyond, the ideal world is understood as a world in which there are no natural disasters and everyone enjoys beauty and splendor. Mind Dharma means the spiritual cultivation of the 'Dao of Mutual Beneficence' as presented by Sangje (上帝 the Supreme God) through sincerity, respectfulness, and faithfulness (誠敬信 seong, gyeong, shin). In addition, through the core truth of Daesoon Thought, the Resolution of Grievances for Mutual Beneficence, the resolution of the grudges associated with Kings Yao and Shun will likewise eliminate the root-grudge plaguing humanity and divine beings. In this paper, I intend to deepen my understanding of Daesoon Thought through a study on our theology's understanding of Kings Yao and Shun, and I also wish to redefine the value of Daesoon Thought through the symbolization and reinterpretation of ancient historical figures.

• The Korean Journal of Coaching Psychology
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• v.5 no.2
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• pp.127-170
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• 2021

This study developed a measure to measure wellness-seeking behavior in important areas of life for general adults in Korea and verified its validity. For the development of the wellness scale, 31 factors derived through literature review, expert interviews, in-depth interviews, open questionnaires 1 and 2, and 182 questions were selected as the final 10 factors and 99 questions. Through exploratory factor analysis of the results of the preliminary survey of 351 adults in Korea, 58 questions of 10 factors were derived, and some of the questions reflecting important concepts in each factor were revised, and this survey was conducted with 63 questions of 10 factors. In this survey conducted on 667 people, to verify the validity of the composition concept of this test, the entire sampling was divided into two groups, one group was subjected to exploratory factor analysis, and the other group was subjected to confirmatory factor analysis. As a result of exploratory factor analysis, 63 questions of 10 factors (work, community, family, others, economic power, self-esteem, leisure, physical health, spirituality, and self-growth) were finally derived, and confirmatory factor analysis using the structural equation model verified that the model fit criteria were met. Convergence validity was verified using the K-MHC-SF and Wellness Index for Workers to verify whether the derived wellness scale and its sub-factors actually measure wellness. As a result of analyzing the relationship between the variables and factors of the Subjective Happiness Scale and Life Scale to verify the validity related to the criteria, it was found to be a significant correlation. As a result of confirming the significance of each path through multiple regression analysis, the 'self-esteem' on the wellness scale was identified as the most important factor influencing subjective happiness and life satisfaction. Finally, discussions on this research process and results, academic significance and practical significance, limitations, and future research directions were presented.

• Journal of Practical Agriculture & Fisheries Research
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• v.10 no.1
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• pp.43-58
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• 2008

This research was conducted to determine the alternative tool of chemical spray for rice cultivation using the unmanned helicopter(Yamaha, R-Max Type 2G-remote controlled system) at farmer's field in Korea. The unmanned helicopter tested was introduced form Japan. In Korea the application of chemicals by machine sprayer for pest management in rice cultivation has been ordinarily used at the farmer's level. However, it involved a relatively high cost and laborious for the small scale of cultivation per farm household. Farm population has been highly decreased to 7.5% in 2002 and the population is expected to rapidly reduce by 3.5% in 2012. In Japan, pest control depending on unmanned helicopter has been increased by leaps and bounds. This was due in part to the materialization of the low-cost production technology under agricultural policy and demand environmentally friendly farm products. The practicability of the unmanned helicopter in terms of super efficiency and effectiveness has been proven, and the farmers have understood that the unmanned helicopter is indispensable in the future farming system that they visualized. Also, the unmanned helicopter has been applied to rice, wheat, soybean, vegetables, fruit trees, pine trees for spraying chemicals and/or fertilizers in Japan Effect of disease control by unmanned helicopter was partially approved against rice blast and sheath blight. However, the result was not satisfactory due to the weather conditions and cultural practices. The spray density was also determined in this experiment at 0, 15, 30, and 60cm height from the paddy soil surface and there was 968 spots at 0cm, 1,560 spots at 15cm, 1,923 spots at 30cm, and 2,999 spots at 60cm height. However, no significant difference was found among the treatments. At the same time, there was no phytotoxicity observed under the chemical stray using this unmanned helicopter, nor the rice plant itself was damaged by the wind during the operation.

• (The) Research of the performance art and culture
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• no.42
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• pp.147-181
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• 2021

Dalgubal drum dance is inherited in a recreated form by incorporating regional symbolism and the dance philosophy and artisticity of Young Hwangbo, the creator, based on the traditional drum dance of the Yeongnam region. This dance having popularity with the transformation of traditional Korean culture has been invited not only to Yeongnam region including Daegu but also to international various venues. This study explores what the movement characteristics of this Dalgubal drum dance are and the unique charm and symbolic meaning of this dance. Specific analysis was conducted through analyzing Dalgubal drum dance video film of the 89th Korean Myeongmujeon's by using Laban Movement Analysis as a research method. The special features of this dance resulted from the LMA analysis in terms of the four categories-Body, Effort, Shape, and Space-reveal simple yet cheerful personalities and strong yet patient characteristics of the people in Daegu. The harmony of drum sounds(music) and movements(dance) creates various characteristics of dances and reveals the beauty and excitement of unique Korean dance. In particular, drum play and its related dance movements create curved linear spatial pattern of arm movements, Spiral Shape in body posture, and diverse floor patterns occupying whole stage space. These movements show the three-dimensional spatial beauty and the artistic ideas for recreation of traditional drum dance, which considered with the spatial structure of the proscenium stage. In addition, the well-organized structure and harmonious movements of this dance show the traditional Korean philosophy, implying heaven, earth, and human being and the wholeness, and the harmony of yin and yang. The dance aims at communication between the audiences and dancers through sharing excitement and the aesthetic beauty of dance. This can be interpreted as a meaningful expression of traditional Korean philosophy developed with the unique value and characteristics of Korean dance.

• (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.