• Journal of agricultural medicine and community health
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• v.43 no.3
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• pp.158-171
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• 2018

This TSIG analysis regarding national actions for marine oil spills could be indicated and suggested improvements in the response system could be made based on the present study.

• The Journal of Fisheries Business Administration
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• v.29 no.1
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• pp.139-159
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• 1998

본 연구는 미국 오레곤주의 수산업 특성을 개괄적으로 살펴본 것이다. 먼저, 오레곤의 상업적 수산업을 역사적으로 살펴보면 2가지 주요한 계기가 있음을 알 수 있다. 첫째는 자급자족 차원에서의 연어생산을 수출품으로 변화시킨 연어통조림 생산기술의 발전이고, 둘째는 현대식 트롤어업이 도입된 점이다. 오레곤에서 주로 사용되는 어구ㆍ어법은 트롤, 채낚기, 연승, 통발, 형망 등이며, 생산어종은 연어, 게, 새우, 참치, 대구 등이다. 1995년 오레곤은 약 2억 4천 파운드의 수산물을 생산하여 미국 연안주중에서 6위를 차지하고 있고, 생산금액에서는 12위를 기록하였다. 한편, 양식업은 아직 성행하지 않아 그 생산품종 및 생산량은 미미한 실정이다. 그 주된 이유 중의 하나는 양식시설을 하기 위해서는 여러 관계기관의 허가를 필요로 하는 등 행정상의 절차가 복잡하기 때문이다. 오레곤의 수산자원관리는 우리나라에 비해 암계의 어획금지, 통발 등 정치어구ㆍ어법에 대한 인망일수의 제한, 조개류의 판매가능시간의 제한 등 몇가지 특징을 들 수 있다. 오레곤의 수산업관리제도(연안으로부터 3마일 이내)를 살펴보면, 아직 TAG제도를 도입하지 않고 있으며 생산요소역입제한방식이 채택되고 있다. 즉, 상업적으로 허용된 어종을 어획하려는 어업자는 등록절차를 필히 거쳐야 어업행위를 할 수 있으며, 등록수를 제한할 필요가 있는 특정한 어업(연어, 새우, 가리비 등)에 대해서는 행정관청으로부터 허가를 얻고 어업행위를 해야 한다. 즉, 허가어업은 등록어업보다 더욱 제한적인 어업행위를 말하며, 허가권에 대해서는 자유로운 매매양도가 허용되어 있다. 수산물의 마케팅시스템에 대해서는 우리나라에 지배적인 형태인 경매제도가 도입되어 있지 않다. 즉, 모든 수산물은 개인적인 거래계약에 의해서 유통된다. 다만 마케팅경로에 참여하고 있는 모든 구성원은 일정한 등록절차를 마쳐야 하며, 주내에서 거래되는 수산물의 일관된 통제나 관리를 위해 관계기관에 거래량을 필히 신고해야 한다. 우리나라의 중도매인은 주로 생산지의 수협(또는 내륙지 도매법인)과 도매상의 사이에 존재하나 오레곤의 중도매인은 마케팅경로 어디에든 존재하고 있다.

• Journal of The Korean Society of Grassland and Forage Science
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• v.24 no.4
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• pp.347-358
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• 2004

In Mongolia which consists of nomadic populations, horse has been loved by nomads and considered most important transportation means. Horses have been used when they were making long journey looking for new plain ground for grazing. Therefore, horse is closely connected with Mongolian nomadic culture. In Korea, too, horses had been considered one of most important means for transportation and military. The symbolism of horse that is represented in both Mongolia and Korea is Heavenly Horse which communicates with the God and it was sanctified as a Sacrificing Horse which was sent to God for sacrifice, and it was even worshiped as Divine Horse, the diety. As is the case of two of Mongolian customs associated with Mongolian language are 'the ceremony of horse's giving birth her young' and 'the ceremony of letting the mare go where it was before', all the cases are related with cattle's milk. The ceremony of 'horse's giving birth her young' is the ceremony where people hope that they would see the young can grow well which were born in early summer thus increasing the numbers of horse. To go with this, they perform a ceremony of Chachal in which they sprinkle the best quality white milk which is the symbol of good luck and hope they would produce plentiful of dairy products. The ceremony of 'letting the mare go where it was before' is also the ceremony where people hope to have many new born young horses thus produce more dairy products and Airag for the next year as milking is no more available for that you. Since the unified Silla Era, Koreans have performed a sacrifice rituals to horse in auspicious day. It's purpose is to see their horses get no disease and bear as many youngs as possible. The Back Ins Je, one of well blown festivals in Jeju Island, was originated from people's wish to prosper in stock farming. It can be said that the custom of Korea and Mongolia related with horse's giving birth was originated from the wishes to god for fertility and fecundity. On top of that, while Mongolians sprinkled horse's milk both on the ground and to the air hoping they would have increased houses and, thus, secure many dairy products, Koreans wish that they would see the increased number of horses and their healthy conditions through heavenly rituals.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.24 no.1
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• pp.30-48
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• 2019

The year 2018 is the $50^{th}$ anniversary of scientific ocean drilling. Nevertheless, we know more about the surface of the moon than the Earth's ocean floor. In other words, there are still no much informations about the Earth interior. Much of what we do know has come from the scientific ocean drilling, providing the systematic collection of core samples from the deep seabed. This revolutionary process began 50 years ago, when the drilling vessel Glomar Challenger sailed into the Gulf of Mexico on August 11, 1968 on the first expedition of the federally funded Deep Sea Drilling Project (DSDP). DSDP followed successively by Ocean Drilling Program (ODP), Integrated Ocean Drilling Program (old IODP), and International Ocean Discovery Program (new IODP). Concerning on the results of scientific ocean drilling, there are two technological innovations and various scientific research results. The one is a dynamic positioning system, enables the drilling vessel to stay fixed in place while drilling and recovering cores in the deep water. Another is the finding of re-entry cone to replace drill bit during the drilling. In addition to technological innovation, there are important scientific results such as confirmation of plate tectonics, reconstruction of earth's history, and finding of life within sediments. New IODP has begun in October, 2013 and will continue till 2023. IODP member countries are preparing for the IODP science plan beyond 2023 and future 50 years of scientific ocean drilling. We as IODP member also need to participate in keeping with the international trend.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.3
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• pp.91-104
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• 2009

This paper attempts to look at the identity of the traditional famous sceneries of Jeju Island by investigating the relationship between 'Yeoung Ju-Sipikyung(瀛州十二景)', which are the representative beautiful scenes of Jeju Island, and two paintings 'T'amna-Sipkyungtdo(耽羅十景圖)' and 'T'amna-Sullyokto(耽羅巡歷圖)' by a grasp of the contents and meanings of these two paintings. The following are the results of the study. In the 'T'amna-Sipkyung', which is the origin of today's 12 beautiful sceneries of Jeju Island, Baekrokdam and Youngsil are both symbolic places and the backdrops against which Jeju's myths were formed. Jocheonjin, Seogwijin and Myoungwoljin, located near the seashores, are strategic footholds in protecting the territory of the island and connotatively contain its culture and history. Seongsan Ilchulbong, Sanbangsan, Chwibyeongdam and Cheonjeyeon Pokpo are not only the quintessentially beautiful scenes of Jeju but also belong to 'YeoungJu-Sipikyung'. And 'T'amna-Sullyokto', which describes the Jeju horses and tangerines that were presented to the king as tribute, offers scenic elements with a strong political tone and is related to the five scene of 'T'amna-Sullyokto', showing that 'defense' and 'tribute' are motives in choosing the sceneries of people's daily lives here. Jeju's daily scenes in particular have been continuously transmitted: 'Idyllic lives with the background of a tangerine orchard' are shown in 'Kowon Panggo' and 'Kyullim P'ungak', and Jeju horses grazing on pastures or being ridden in hunting trips are presented in 'Sanjang Kuma' and 'Kyorae Taeryop'. Besides Baekrokdam and Youngsil, which do not belong to Sunyeok(巡歷) corridor of minister Lee Hyoungsang, 'Yeoung Ju-Sipikyung', directly related to 'T'amna-Sipkyung', has six beautiful sceneries: Seongsan of Seongsan Ilchulbong, Baekrokdam of Baekrokmanseol, Younggok of Youngsilgiam, Sanbang of Sanbanggulsa Chwibyeongdam of Yongyeonyabeom and Seogwiso of Seojinnoseong. The image of 'Gosumokma', the tenth landscape of 'Yeoung Ju-Sipikyung', was expressed as it is, through 'Udojeomma' and 'Sanjangguma'. The ten beautiful sceneries of 'T'amna-Sipkyung' were also especially described in 'T'amna-Sullyokto', besides Baekrokdam and Youngsil, which do not belong to Sunyeok corridor. As the places and landscapes emphasized on 'T'amna-Sipkyungto' and 'T'amna-Sullyokto' in common have been transmitted by the politicians and ancestors of Jeju Island, they have become established as today's 'Yeoung Ju-Sipikyung', passing through correction processes. When considering this process of development, 'Yeoung Ju-Sipikyung' are worthy of heritage and traditional landscapes accomplished in a long difficult period based on investigation into beautiful Jeju Island and the love of the island people for their home.

• The Critical Review of Religion and Culture
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• no.32
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• pp.13-54
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• 2017

The Ise Grand Shrine(伊勢神宮) dedicated to the sun goddess Amaterasu (天照大神), located in the city of Ise(伊勢市), Mie Prefecture of Japan, is a center of Japanese Shinto Shrines and composed of a large number of Shinto shrines centered on two main shrines, Naiku(內宮=皇大神宮) and Geku(外宮= 豊受大神宮). Historically it has kept very close relationship with Emperor, because its enshrined deity Amaterasu is generally said to be the ancestor of Imperial Family. The food and alcohol offering to the gods in Japanese Shinto rites are called Shinsen(神饌, ambrosia). Main subjects of this essay dealing with Shinsen are the various matsuri (rites) of Ise Grand Shrine and Emperor, such as Higoto-asayu-omike-sai(日別朝夕大御饌祭, offering repasts to the gods in the moring and evening everyday), Kan-name-sai(神嘗祭, offering of the year's new rice harvest), Shikinen-sengu-sai(式年遷宮祭, year of the ceremony), Nii-name-sai(新嘗祭, Ceremonial offering by the Emperor of newly-harvested rice to the gods), and Daijo-sai(大嘗祭, first ceremonial offering of rice by newly-enthroned Emperor). Then, the purpose of this essay is to examine not only the social, religious, and political but also cultural meaning of Shinsen especially in relation to Korea, basically introducing some types and characteristics of Shinsen with its mythological background and historical development. In so doing, I will show the concrete list of items and processes of Shinsen in those rites. For example, the social meaning of Shinsen might be examined in association with agricultural features, ancient dietary life, Japanese food, and its contemporary context etc. Besides, its religious meaning can be mentioned especially from the perspective of divine nature, life and rebirth etc. On the other hand, the politics was in ancient Japan originally called Matsurigoto which means the ancestral rites for gods. This suggests the political meaning of Shinsen that the politics in Japan has originated from Shinsen.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.103-114
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• 2015

UNESCO and IUCN established the term of 'Sacred Natural Sites' (areas of land or water having special spiritual significance to peoples and communities) for conservation of biological and cultural diversity. Dangsan forest, a traditional village forests of rural Korea is a representative 'Sacred Natural Site' with a history of more than several hundred years of Dangsan ritual. The Chungmak village, Gyeokpo-ri, Buan-gun is a small seashore village. It is an important place that has the largest ancient maritime ritual sites in Korea. Buan-gun have been tried to register the 'Chungmak-dong Ritual Site' for the World Heritage List. However, the fact that this 'Chungmak-dong Ritual Site'(5~6 century, Baekje of the Three-kingdom period) was located in the Dangsan forest, surrounding the shrine, is not much understood. In this study, the landscape characteristics and culture of the sacred Dangsan forest at Gyeokpo-ri, including Gyeokpo-ri, Dae-ri, Naesosa temple Seokpo-ri, Buan-gun and Dongho-ri, Gochang-gun were investigated. And, the potential of registering for World Heritage, 'Protected Area of Sacred Natural Sites' by linking the four site's Dangsan forests has been investigated. The sacred Dangsan forests in the neighborhood of Gyeokpo-ri have kept their landscape characteristics and retained Dangsan ritual. As a result of SWOT analysis for sacred natural sites, WT(weakness-threat) strategy has chosen as priority strategy. The reason is that there is few management scheme. The Dangsan forests at the neighborhood of Gyeokpo-ri need to be recognized by people in Korea, for their valuable landscape characteristics. The places should be managed and protected to remain as a sacred natural sites in order to be prepared for a World Heritage.

• Sijohaknonchong
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• v.30
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• pp.21-52
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• 2009

This study observed what roles and identity the Taoist Hermits have when they appear in Korean Verse, SiJo, which was preoccupied by the illustrious-officials in Choseon Dynasty. This study has found that languages of Taoist Hermit frequently appear in SiJo, through the historical study documents focusing on only the mountain wizards in terma of the genre, SiJo. Of those terms used by Taoist Hermit, most prominent was 'JeokSongJa', which was expressed as that sought by the illustrious-officials-they were using the sentence, 'I will follow JeokSongJa' to the extent that it is an idiom. This suggests that the illustrious officials in ChoSeon Dynasty meant if one was going to be entitled to become a Taoist Hermit, he should seek 'JeokSongJa' first. We can see those illustrious officials were using the words with a ideological tone, affected by then 'JangRyang' or 'BeomRyo' who were devoting themselves to finding 'JeokSongJa' with a belief that they could become a Taoist Hermit and live forever, which had been handed down as a legend or a myth. Meanwhile, Li Po is a profile who can not considered, separately in the history of Korean Literature. Li Po recited poems, as a great poet and a hard drinker, who were incited in SiJo of those illustrious officials as a intimate person. In contrast, among those who were accepted as a negative profile, were a Chinese Emperor JinSi and HanMuje. These two emperors, who were looking for a herb of eternal youth and Mt. BongRae, figures who had lost their positions in the real political circle. In addition, they couldn't make their dreams to get perennial youth and long life come true, which stimulated the illustrious officials of that time to recite those poems indicating there is no ideal Utopia so it's better be satisfied with the reality living up to the realistic idea of Confucianism. In this sense, those two emperors are negative. There are also women Taoist Hermits present in SiJo, including MaGo nymphs, SeoWangMo, MuSanShinNyo, and Hang-A. MaGo nymphs were grandmothers who superintend the longevity, often incited as a beautiful woman; SeoWangMo was a Toast Hermit who had an elixir of life; MuSanShinNyo is a beautiful woman who was representing the attachment of cloud friendship; and Hang-A is expressed as a goddess who betrayed her husband and as a result staying lonely in the moon palace. These women goddesses were characterized by their beautiful appearances, generous and delicate personalities. widely incited in romantic poems.

• Korea Science and Art Forum
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• v.30
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• pp.151-161
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• 2017

In the fields of science and engineering, multidisciplinary research is common, and researchers with a diverse range of expertise collaborate to achieve common goals. As the 4th industrial revolution gains currency in society, there is growing demand on talented personnel both with technical knowledge and skills and with communicative skills. That is, future engineers are expected to possess competence in social and artistic skills in addition to specialized knowledge and skills in engineering. In this paper we introduce an emerging field of 3D bioprinting as an exemplary case of interdisciplinary research. We have chosen the case to demonstrate the possibility of cultivating engineers with π-shaped expertise. Building on the concept of T-shaped talent, we define π-shaped expertise as having both technical skills in more than one specialized field and interpersonal/communicative skills. Wtih references to such concepts as trading zones and interactional expertise, we suggest that π-shaped expertise can be cultivated via the creation of multi-level trading zones. Trading zones are referred to as the physical, conceptual, or metaphorical spaces in which experts with different world views trade ideas, objects, and the like. Interactional expertise is cultivated, as interactions between researches are under way, with growing understanding of each other's expertise. Under the support of the university and the government, two researchers with expertise in printing technology and life sciences cooperate to develop a 3D bioprinting system. And the primary investigator of the research laboratory under study has aimed to create multiple dimensions of trading zones where researchers with different educational and cultural backgrounds can exchange ideas and interact with each other. As 3D bioprinting has taken shape, we have found that a new form of expertise, namely π-shaped expertise is formed.

• Cartoon and Animation Studies
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• s.39
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• pp.1-25
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• 2015

"Magical girl" is one of many popular genres that are watched in Japanese animation. The characteristics of "Magical girl" genre shows that most main heroine as the girl in young age, and this young girl play her role as a character with supernatural power. The majority in population of Japanese animation consumers were men. However, women began to become this population of Japanese animation consumers with the beginning of "Magical girl" genre, which also became a cause for the birth of "Shojo anime". The first "Shojo anime", as well as the first animation of "Magical girl" genre in Japan was , and this piece made a great hit when it was broadcasted. Since the great hit of , new pieces of animation in "Magical girl" genre has broadcasted through television continually, making other great hits also with in 1982 and< Sailor Moon> in 1992. Discussing of which, made not only a great hit in Japan, but worldwide as well, that its new season of TV series, , is broadcasted in 2014. "Magical girl" genre was loved by viewers of Japanese animation for a long time, and it is still broadcasted regularly today. In observation of pieces in "Magical girl" genre, magical girls who appear as a main character either fight for the world they live in, or take on an adventure, or take an action according to their idealistic purpose. However, the magical girls who appear in take an action not for the peace of their world, but rather for their own benefits and purposes. In , magical girls fight against the witches and their familiar spirits, which end up in a horrible conclusion. The witches who magical girls fought against were not already the witches in the beginning, but in fact were the other magical girls who took their action in the past. It Magical girls in present time were having witch hunt against the witches, who were once another magical girls in the past. Unlike traditional "Magical girl" genre, where witches and magical girls were used to be an that magical girls end up turning into witches. Witches did not exist in the beginning, but rather someone had to be one, to be hunted down in witch hunt. The cause of witch hunt did not exist in the beginning, but rather the ones had to be tagged as witches to be hunted down. Therefore, this paper is written to discuss an existence of witch in research of its historic origin of witch hunt, and on the witches appear in .