• KOREAN JOURNAL OF CROP SCIENCE
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• v.67 no.1
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• pp.17-26
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• 2022

Rice is one of the three major grains globally, and has been used as a staple food in Asian countries for a long time. In recent years, with the increase in the use of processed rice, the development and distribution of rice flour varieties have become a research focus. However, rice flour varieties are susceptible to pre-harvest sprouting (PHS). In this study, the optimal transplanting date for rice flour varieties for maximum yield production with PHS avoidance was examined. Four rice flour varieties with different maturity types (early maturing type, Garumi2 and medium-late maturing type, Seolgaeng, Hangaru, and Singil) were selected. The field experiment was conducted in Chuncheon (Central Plain area) and Cheorwon (Northern Plain area), Gangwon Province, Republic of Korea, from 2017 to 2019. The transplanting dates used were May 10, May 20, May 30, June 10, and June 20 in Chuncheon and April 30, May 10, May 20, May 30, and June 10 in Cheorwon. In Chuncheon, late transplantation decreased PHS in Garumi2. In Cheorwon, PHS in Garumi2 decreased with transplantation dates after May 20. The PHS decreased in Seolgaeng, Hangaru, and Singil with late transplantation in Chuncheon and Cheorwon. The optimal transplanting date for maximum yield production while avoiding PHS for Garumi2 was estimated to be June 10 in Chuncheon and May 25 in Cheorwon; for Seolgaeng, the optimal transplanting dates were May 20 in Chuncheon and May 15 in Cheorwon; for Hangaru, it was estimated to be May 30 in Chuncheon and May 15 in Cheorwon; and for Singil, the optimal dates were May 25 in Chuncheon and May 15 in Cheorwon.

• Korean Journal of Plant Resources
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• v.35 no.1
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• pp.1-9
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• 2022

Perilla is an annual plant in the family Lamiaceae and are widely cultivated in Asian countries. Perilla leaves are important sources of bioactive compounds and are reported to exhibit anti-inflammatory, antibacterial, anti-cancer and antioxidant effects, drawing attention as functional food materials. We examined caffeic acid, rosmarinic acid, total phenol content, and antioxidant activity in the leaves of 18 perilla accessions obtained from the gene bank of the National Agrobiodiversity Center, Jeonju, Korea. The caffeic acid content ranged between 9.86-27.52 mg/g with an average content of 17.75 mg/g while the level of. rosmarinic acid was in the range between 49.14 and 90.30 mg/g with an average content of 61.88 mg/g. The total polyphenol content ranged between 138.39 ㎍ GAE/mg dried extract (DE) and 378.19 ㎍ GAE/mg DE with an average content of 225.93 ㎍ GAE/mg DE. Cluster analysis based on the content of caffeic acid, rosmarinic acid. and antioxidant activity showed that the accessions collections were grouped in two distinct classes. The first group contained six genetic resources with high content of rosmarinic acid, and antioxidant activities respectively. The second group contained 12 genetic resources with high content of caffeic acid. These results could help develop new varieties of nutrient dense perilla resources.

• Journal of the Korean earth science society
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• v.43 no.2
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• pp.283-302
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• 2022

Despite the nationwide COVID-19 lockdown in China since January 23, 2020, haze days with high PM₁₀ levels of 88-98 ㎍ m^-3 occurred on February 1 and 2, 2020. During these haze days, the East Asian region was affected by a warm and stagnant air mass with positive air temperature anomalies and negative zonal wind anomalies at 850 hPa. The Weather Research and Forecasting model coupled with Chemistry (WRF-Chem) was used to analyze the variation of regional PM₁₀ aerosol transport in Korea due to decreased anthropogenic emissions in East Asia. The base experiment (BASE), which applies the basic anthropogenic emissions in the WRF-Chem model, and the control experiment (CTL) applied by reducing the anthropogenic emission to 50%, were used to assess uncertainty with ground-based PM₁₀ measurements in Korea. The index of agreement (IOA) for the CTL simulation was 0.71, which was higher than that of BASE (0.67). A statistical analysis of the results suggests that anthropogenic emissions were reduced during the COVID-19 lockdown period in China. Furthermore, BASE and CTL applied to zero-out anthropogenic emissions outside Korea (BASE_ZEOK and CTL_ZEOK) were used to analyze the variations of regional PM₁₀ aerosol transport in Korea. Regional PM₁₀ transport in CTL was reduced by only 10-20% compared to BASE. Synthetic weather variables may be another reason for the non-linear response to changes in the contribution of regional transport to PM₁₀ in Korea with the reduction of anthropogenic emissions in East Asia. Although the regional transport contribution of other inorganic aerosols was high in CTL (80-90%), sulfate-nitrate-ammonium (SNA) aerosols showed lower contributions of 0-20%, 30-60%, and 30-60%, respectively. The SNA secondary aerosols, particularly nitrates, presumably declined as the Chinese lockdown induced traffic.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.9-37
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• 2020

The present study examines the transnational "Hallyu" (the Korean wave) phenomenon after the 1990s in the context of a solidarity movement of East Asian women. It also focuses on the passion for the world stage given the cultural industry was supported by the government as a "chimney-less factory" during the IMF financial crisis. Over the past twenty years and through Hallyu 1.0, Hallyu 2.0, and Hallyu 3.0, "K-entertainment" has been advocated, as a concept that encompasses K-drama, K-pop, etc. in the cultural industry. Furthermore, everything Korean, through K-culture, is being put at the forefront. However, there is insufficient discussion regarding the actions of the women who led the Korean wave. This paper examines the female fans and girl groups who played leading roles in the rise of popular culture and its transnational prominence within the context of the female agency and female labor involved. The lack of acknowledgment of their roles is linked to the current erasure of the discussion on the female youth. Discussion on "woman" is still limited to the domain of reproduction in the generational discussion that has replaced the existing nation-state or class led discussions in the current era of neoliberalism. However, since The reboot or the popularity of feminism in recent years, the interest in the female narrative, in works such as 'Kim Ji-young, Born 1982' has been expanding beyond East Asia to the rest of the world. Just as Hallyu was created by women in the beginning, there is a new trend in which women across national borders are joining in solidarity. As such, the present study attempts to prove that the female fan, girl group, and female youths must be one meta-narrative through a feminist reading, rather than individuals with separate identities.

• Atmosphere
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• v.32 no.2
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• pp.87-101
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• 2022

In this paper, the performance improvement for the new KMA's Climate Prediction System (GloSea6), which has been built and tested in 2021, is presented by assessing the bias distribution of basic variables from 24 years of GloSea6 hindcasts. Along with the upgrade from GloSea5 to GloSea6, the performance of GloSea6 can be regarded as notable in many respects: improvements in (i) negative bias of geopotential height over the tropical and mid-latitude troposphere and over polar stratosphere in boreal summer; (ii) cold bias of tropospheric temperature; (iii) underestimation of mid-latitude jets; (iv) dry bias in the lower troposphere; (v) cold tongue bias in the equatorial SST and the warm bias of Southern Ocean, suggesting the potential of improvements to the major climate variability in GloSea6. The warm surface temperature in the northern hemisphere continent in summer is eliminated by using CDF-matched soil-moisture initials. However, the cold bias in high latitude snow-covered area in winter still needs to be improved in the future. The intensification of the westerly winds of the summer Asian monsoon and the weakening of the northwest Pacific high, which are considered to be major errors in the GloSea system, had not been significantly improved. However, both the use of increased number of ensembles and the initial conditions at the closest initial dates reveals possibility to improve these biases. It is also noted that the effect of ensemble expansion mainly contributes to the improvement of annual variability over high latitudes and polar regions.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.37-67
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• 2023

This paper aims to examine the loyalty and filial piety pursued by Taoists, focusing on the concept of loyalty and loyalty shown in Wenchang Filial Piety Classic and General Collection of Jingming on Loyalty and Filial Piety. After the Han Dynasty, the concept of loyalty and filial piety became the representative virtues that led the country and society to follow the ideology of Confucius as the dominant ideology. This applied to everyone from emperor to each individual. Taoism had different reasons for promoting the concept of loyalty and filial piety and these even varied from sect to sect, but generally, Taoism could also be said to emphasize loyalty and filial piety. Depending on the sect of Taoism, filial piety might be valued on its own or filial piety might be valued in conjunction with loyalty. In particular, defining Taoism was criticized for "forgetting the desirable behavior required in the human network of the world and severing relationships with various objects encountered in life." In this respect, the concept of loyalty and filial piety in General Collection of Jingming on Loyalty and Filial Piety, could be observed to emphasize 'filial piety' in conjunction with 'loyalty', and this shows the influence of Confucius' concept of loyalty and filial piety. At the same time, this shows the concept of loyalty and filial piety as reimagined by Taoism. The most fundamental aim of Taoism is to pursue immortality. However, as a prerequisite for becoming such a god, loyalty and filial piety, were practiced alongside 'gentleness' and 'humanity and trustworthiness.' Here, the Taoist emphasis on 'loyalty and filial piety', 'gentleness', and 'humanity and trustworthiness' is essentially the same as in Neo-Confucianism. However, seeking to become an immortal through these values represents a motivation that is different from Neo-Confucians who denied the pursuit of immortality. In this paper, loyalty and filial piety as understood and practiced by Neo-Confucian scholars will be compared with the same concepts in the Taoist context and the findings will be summarized via three categories. First, in the Taoist model longevity and the pursuit of immortality are seen as being closely related to filial piety. The reason why achieving longevity and pursuing immortality was considered closely related to filial piety is because this is a modified and enhanced reimagining of the Neo-Confucianist concept of loyalty and filial piety. The other is that Taoism's concept of loyalty and filial piety is richly supplemented with content about 'interactions between heaven and humankind.' When filial piety is practiced in this context, the principle of responding to the gods of heaven and earth is emphasized. At the same time, Taoism presents consequences for insufficient filial piety to parents or insufficient loyal to the king; disasters will be brought down by heaven. Finally, it is argued that the practice filial piety is necessary and should extend not only to parents to all phenomena in the world without distinguishing based on one's degree of intimacy to those phenomena.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.31-66
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• 2022

In Korea, the concept of publicness, although conceptually unclear, is being used as a medium between religious groups and other areas of society. In this situation, it is necessary to discuss the concept and agenda of publicness related to religions. For this purpose, we reviewed the relationship and agenda between publicness and faith, and then analyzed the cases of creating sacred objects and holy sites in connection with the concept of publicness. Specifically, according to Chapter II, Publicness and Faith, theologians and sociologists interested in publicness generally presuppose or aim for social participation and change. In this context, the agenda related to religious publicness can include the ground of non-Christian publicness, interreligious equality in the public spheres, the status of religious bodies, and the participation of researchers in the public spheres. In Chapter III, Sacred Objects and Publicness, we divided religious publicness into 'publicness within religion' and 'publicness outside of religion.' According to this classification, rituals are a key factor in creating publicness within religion. Publicness outside of religion is not intrinsic, but is constructed through various external debates. In Chapter IV, Sacred Holy Sites and Publicness, we reviewed cases of the construction of Catholic holy sites and analyzed oppositional logic provided by other religious groups in relation to the publicness outside of religion. Those cases internally created publicness within religion but lead to evaluation and debate about publicness outside of religion in public spheres in which various religions participate. Those who opposed the creation of Catholic holy sites used the logic that Catholicism was eliminating the heritage and values of other religions, and responded by expanding this to include the logic that the Catholics were weakening publicness or creating religious bias.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.1-52
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• 2023

Incantations are reflected in the fundamentals of the Daesoon faith system and are, thus, key to its understanding. Jeungsan, the yeonwon (fountainhead, 淵源) of the Daesoon faith, created new incantations or transformed existing ones that had been used in old religious traditions such as Buddhism and Daoism. However, there has been no in-depth academic research on Jeungsan's incantations until now. This study aims to academically clarify the incantatory archetypes of Jeungsan's incantations based on documents published until the 1970s. Jeungsan's incantations are then compared to those of Mugeuk-do (Limitless Dao) in the 1920s and Taegeuk-do (Great-Ultimate Dao) in the 1950s. Jeongsan's transformed incantations are analyzed through this process. Jeongsan reflected the faith system in Jeungsan's incantations during the period of Mugeuk-do. He transformed the incantations to achieve his goal and realize his wishes by arranging terms that referred to himself before the optative words of the incantations. Jeongsan made several changes to the incantations in the 1950s. First, the majority of incantations used in Mugeuk-do were discarded. This meant making partial changes to the faith system by reflecting awareness because the corresponding incantations were no longer necessary as the Degree Number calibrated by Jeungsan had been realized. Second, Jeongsan organized the incantations in use and institutionalized their instructions. This reflected the essential doctrinal system of the Daesoon faith, namely the completion of the true dharma by Jeongsan. Considering this doctrine, that is, the Fifty Year Holy Work (五十年工夫), the true dharma can be presumed to have been realized before the death of Jeongsan. Accordingly, the institutionalizing and organizing of the incantations were indispensable until the mid-to-late 1950s. Jeongsan, the founder of the Daesoon order, posited himself as the successor of religious orthodox lineage and as the figure who would complete the true dharma by realizing the Degree Number calibrated by Jeungsan. Therefore, Jeongsan interpreted Jeungsan's incantations to be a rough sketch of the Daesoon faith system that had been drawn for him in advance by Jeungsan. Accordingly, Jeongsan transformed Jeungsan's incantations and used them to realize the Degree Number, which Jeungsan had planned. Simultaneously, Jeongsan declared that he would fulfill the Degree Number and establish the true dharma by changing those incantations.

• Journal of International Area Studies (JIAS)
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• v.14 no.1
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• pp.277-308
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• 2010

Since the globalization, many changes are occurring in our society. Multicultural phenonmenon in the society is becoming one of our major concern in the Korean society. Thus, this study is focusing on the multicultural phenomenon that we are facing since the globalization in Korea. No doubt that immigration is a growing force influencing the demographics of Korea. Since the mid-1990s, immigrant children and children from mixed marriage have become the fastest growing and the most extraordinarily diverse segment of Korea's child population. Until the recent past, Korea's major social attention has focused on adult immigrants to the neglect of their offspring, creating a profound gap between the strategic importance of the new second generation and the knowledge about its socioeconomic circumstances. In other words, there is a significant lack of studies on children of migrant, particularly from the Muslim background living in Korea. International marriage has grown rapidly in Korea since the late 1990s, and this phenomenon is especially common in rural farming communities. Most brides come from China, followed by Vietnam and other southeast Asian countries. However, there are certain number of Muslim bride coming to Korea. There are about 100 thousand muslim peoples living in Korean society. Among them 2.92% are Muslim immigrants' intermarriage with the Koreans. As a result, there are growing number of muslim brides and bridegroom settling in Korea, which would eventually create muslim families in growing korean multicultural societies. This study specify its research on the muslim mixed family by focusing on the offsprings of the muslim background. Our research team has created the new term on such research subject by using Koslim. Koslim is a 1.5 and 2^nd generation from the Muslim back ground family living in Korea. Thus, the objective of this study is to examine the awareness and the perception of Koslim by the Korean mainstream people. By doing so, it can analyze the general attitude of Koreans towards the Koslim people. In this sense this study intends to play a groundwork to promote successful coexistence between Korean and Koslim. It is anticipated that this research can lay the basis for Koreans to have more open and tolerant attitude towards our new members of society that is increasing everyday.

• Journal of International Area Studies (JIAS)
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• v.14 no.1
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• pp.77-106
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• 2010

As for the matter of guardianship-benefit network which has been at the heart of the discussion of power elites and clan politics in Kazakhstan, it has been often maintained that it is basically formed by the framework of the regional and descent connection net called Zhuz or at least it has been heavily under Zhuz's influence. But it is pointed out that the controversy of Zhuz suffers from a lot of limitations in explaining the surface of power elites in the recent process of political changes and the rearrangement of power relations. Consequently, this paper tried to take a closer look at the matter focusing on the social backgrounds of elites from Junior zhuz, who have been estimated to be relatively pushed back in terms of the advancement into the central power. As a result, it was found that the backgrounds of clan and tribe origin within Zhuz couldn't have any foundation to be seen as a decisive element through which they could grow into power elites. The phenomenon of Kazakhstani elites is a legacy of concrete historic situations. The important consideration points for analyzing the emergence of elites which could be applied to a nomadic and traditional society can hardly be an invariable framework for analyzing modern elites since independence. Since 2000, Kazakhstan has experienced economic changes including privatization due to the absolute strengthening of presidential influence which turned into a foundation for a new authoritarian system, the rearrangement of the inner circle of power, and their decisions. These changes in situations have had profound effects on the character of power elites. The phenomenon that clandestine connections have shown their appearances as they have gotten intertwined with various factors, in particular, in the economic field which has been heavily under Junior zhuz makes us convinced that the elite organization in Kazakhstan has always been the product of political and economic changes. In reality, the behaviors of elites were the outcome continuously reflecting environmental situations surrounding them, and those situations lie in a complicated and multiple-layered connection net. Therefore, it is believed that having interests in elites' social backgrounds and maintaining many pieces of information on them will be able to be a more useful approach to analyzing the elite society in the future in that interests in their social backgrounds become an informant of various network formation nets which reflect real situations.