• Journal of Legislation Research
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• no.41
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• pp.43-85
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• 2011

Child and youth welfare law in Korea is vague and complex. In a narrow sense it means the research on the provisions of the Child Welfare Act. In a broad sense it embraces all of the social welfare system regarding to the protection for children and youth. Regardless of the scope of child and youth welfare law it should be cleared what the term of child and youth means in Korean legal regulation. Historically, child protection in Korea was based on the good intentions of individuals to protect war orphan children from poverty or danger after the end of the Korean War. It is the story of the evolving status of children from being viewed as dependant of the parents to becoming rights-based citizens, even not in Constitution. In Korea neither parents nor children have constitutionally recognized right. According to Korean Constitution the parents have only the obligation to educate their children. And the state ist obliged to improve the welfare of the youth(section 34). In compliance with this article there are lots of statutes regulating youth welfare. This article reviews the legal definition of child and youth to test the uncertain definition of child and youth welfare in relation to the treatment of children's and youth's legal status in Korea. According to the Child Welfare Act child is the person under age of 18, while the legal definition of youth oscillates between the person under the age of 19 and the person over the age 9 to the age of 23. As a result child welfare is often used as the synonym of youth welfare, and vice versa. The lack of the arrangement of the legal definition of child and youth is based on the historical reasons that the legal definitions of youth (under the age of 19 or over the age 9 to the age of 23) newly appeared in the statutes regulating youth welfare, whereas the Child Welfare Act still maintained the definition of child under the age of 18. In order to get rid of the confusion of the definition of the child and youth, a part of certain statues should combine with another Act according to the purpose of the individual amended statutes. And the definition of child and youth should be subdivided into 3 or 4 classes, namely infant(0-6), child(7-13), youth(14-18) and young adult(19-26). Furthermore this article proposes a reform of the existing legal system pursuant to the nature of the law, i.g. whether the issued or amended Act takes on a selective(residual) or universal character.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.16 no.1
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• pp.42-62
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• 2003

Subjects : We tried to analysis dermatosurgical prescriptions including 477 WonBang(元方) prescriptions for SangJungHaTong(上中下統) introduced by HwangDoYeon(黃道淵). Methods : Prescriptions in BangYakHapPyun(方藥合編) is generally categorized into SangTong(上統), JungTong(中統), HaTong(下統) which are called PoJe(補劑), HwaJe(和劑), KongJe(功劑) respectively. This study classified and analyzed major diseases and symptoms appeared in dermatosurgical prescription and composition of medicine, as well as in BangYakHapPyun(方藥合編). Results and conclusions : The results of examining dermatosurgical prescriptions in WonBang(元方) of SangJungHaTong(上中下統) in BangYakHapPyun(方藥合編) are as follows; 1. The proportion of dematosurgical prescriptions was SangTong(上統) $\frac{10}{126}$(7.9$\%$). JungTong(中統) $\frac{22}{181}$(12.1$\%$), and HaTong(下統) $\frac{16}{163}$(9.8$\%$), which means that JungTong(中統)(HwaJe 和劑) takes up relatively the largest portion. 2. As for SangTong(上統), upper level herbs used in medicine are Glycyrrhiza uralensis(甘草), Paeonia japonica(白芍藥), Angelica gigas(當歸). Astragalus membranaceus(황기). Ginseng(人蔘), Poria cocos(복령), Atractylodis macrocephalae rhizoma(白朮). Cinnamon(肉桂), Rehmaniniae radix preparat(熱地黃). And these herbs are the components of Sipjundaebo-tang(十全大補湯), one of the most well-known medicine for weak energy and blood(補氣血). 3. As for JungTong(中統), in addition to medicine for weak energy and blood. Ledebouriella seseloides(防風) that removes ill elements on skin surface and Pung(風) called "wind". Limonium tetragonum(桔梗) that eliminates discharges and sputum, Angelica dahurica(白芷) that removes discharge and suppress tumor are applied. Other herbs are Ostericum koreanum(羌活). Skullcap(황령),Schizonepeta tenuifolia(荊芥), Aurantii fructus(地殼), Cimicifuga heracleifolia(升麻), Bupleurum falcatum(柴胡), Lonicerae flos(金銀花). These herbs are more effective for wind-calming treatment. cooling down fever, clearing skin irritation, detoxication. removal of tumor and discharge than replenishing energy and blood. 4. As for HaTong(下統), Angelica gigas(當歸) and Ledebouriella seseloides(防風), the two major herbs for SangTong(上統) and JungTong(中統), are mostly used. In addition, Skullcap(黃芩), Gardenia jasminoides(梔子), Eisenia bicyclis(大黃) are other major components and their key efficacy is to lower fever and KongHa(功下). 5. Herbs applied for SangTong(上統), JungTong(中統), and HaTong(下統) in large quantity are Glycyrrhiza uralensis(甘草) that harmoniously combine different herbal elements and Poria cocos(복령) that discharges humidity and watery elements out of body, removes humid and hot elements, and strengthen gastrointestinal system. Based on this, it is inferred that prescriptions for this study focus largely on treatment of humid and hot elements. In the composition of this prescription, Angelica gigas(當歸), Paeonia japonica(白芍藥), and Cnidium officinale(川芎) are taking up relatively large proportion, which are basic herbs for Samul-tang(四物湯). Therefore, it is incurred here that the concept of "replenishing blood" bears importance in dermatosurgical treatment. 6. As for herb medicines used for more than two types of prescriptions of SangTong(上統), JungTong(中統), and HaTong(下統), most of them are simultaneously used for SangTong(上統) and JungTong(中統), or for JungTong(中統), and HaTong(下統) except for Atractylodis macrocephalae rhizoma(白朮) and Gleditsia sinensis(조각자). This finding implies that prescription or treatment that are simultaneously applied are replenishing and harmonizing, or harmonizing and attacking while replenishing and attacking never go together.

• Journal of the Korea Organic Resources Recycling Association
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• v.19 no.1
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• pp.86-92
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• 2011

In order to reduce dependence on the fossil fuels and $CO_2$ gas emission in farming activities, the government has pushed ahead with making the self-sufficiency of farming energy up 40% level in green villages. The objectives of this study are to survey the energy consumption of horticultural facilities or agricultural machineries, and to analyze the reduced $CO_2$ gas emission level from fossil fuel to bio-diesel fuel. For the implement of this study, it is necessary to analyze the energy consumption level in the various sector of farming activities, and available renewable energy sources should be selected. Annual total $CO_2$ gas emission in the tillage farming sector was analyzed as $5,667,258\;t-CO_2$ and that in the horticultural facilities occupied $4,932,607\;t-CO_2$, while the $CO_2$ gas emission level of diesel fuel was $3,105,707\;t-CO_2$, and that of the heavy oil showed $1,370,578\;t-CO_2$. The average $CO_2$ gas emission level of horticultural facilities in the country was analyzed as $29,418\;t-CO_2/ha$. Among the total energy consumption of agricultural machineries, tractor used 284,763kL, power tiller spent 221,314 kL, grain drier consumed 145,524kL and combine tractor expend 72,537kL. From the comparison of $CO_2$ gas emission level between fossil fuel and bio-diesel fuel for the horticultural facilities or agricultural machinery in G-City, Jeonbuk Province, the $CO_2$ gas emission level can be reduced by 7% through replacing the fuel from fossil to biodiesel.

• Journal of Christian Education in Korea
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• v.67
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• pp.195-227
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• 2021

In a situation where it is difficult to plan face-to-face worship or assembly-type evangelism due to the continuation of the corona pandemic, it seems that evangelism is not a way to present the gospel, but to strengthen the gospel life. This is the era of evangelism as a spiritual care where the church can comfort those who are struggling and share the gospel naturally by accompanying them, and the time has come to set and practice various ministry directions that combine Christian education and counseling. At this time, this paper aims to analyze not only in the area of counseling, but also studies and papers on professional ministry through a convergence and complex approach between Christian education and counseling. This study focused on the papers on practical trials and cases. The research contents to be dealt with include the concept and understanding of counseling in Christian education, the application of counseling as various Christian education methods, and the development of programs necessary for the field. In addition, the purpose of this study is to analyze what kind of trend characteristics the subjects developed in advance show, what kind of trend characteristics research methodologies were used in the preceding studies, and what are the issues and tasks of Christian education and counseling based on the subject and method analysis. This study aims to analyze various influences on Korean society by meta-analyzing the discourse and issues of Christian education and counseling developed in the field of Christian education in Korea and suggest the convergence and direction of counseling in the field of Christian education in the future. First, many studies should be conducted to lay a systematic and clearer theoretical foundation for the convergence and complex approach of Christian education and counseling. Second, various studies on the understanding and psychological evaluation of learners based on psychology should be conducted. Finally, research on various counseling techniques should be conducted in Christian education counseling, and in particular, various studies on the application and practice of Christian education counseling using basic counseling theory should be conducted. The author also hope that studies on effectiveness verification based on utilization cases will be actively carried out to develop counseling programs that can help our neighbors who are struggling during the coronavirus era and provide direction for Christian education counseling.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.447-484
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• 2012

This study aims to analyze the characteristics of post-epic theatre in the Belgian theatre director Jan Lauwers' trilogy titled in "Happy Face/Sad Face": (2004), (2006) and (2008). I regard that it played a very important junction for him to create his own theatrical style compared to earlier years. From this period, Lauwers has tried to create his original plays in order to concentrate the story of our era and has showed to combine a variety of media such as dance, installation, video, singing etc. In this context, I would like to study his own theatricality from the three perspectives of dramaturgy, directing and acting largely based on Hans-Thies Lehmann's theory of post-epic theatre, who pointed out the significance of Lauwer's theatrical leading role very early. First, from the dramaturgical point of view, we need to pay attention to the theme of translunary death; where the living and the dead coexist on the stage. In fact, death is the theme that Lauwers has been struggling to research for quite long time. In his trilogy, the dead never exits the stage. The dead, who is not a representative tragic character, even meddles the things among or with the living and provide comments to people. As a consequence, it happens to reduce a dramaturgical strong tension, leads depreciation of suspense and produces humanism in a way. This approach helps to create his unique comical theatrical atmosphere even though he deals with the contemporary tragic issues such as war, horror and death. Second, from the directing point of view, it is worth to take a look at the polyphonic strategy in terms to applying various media. Among all the things, the arts of dancing and singing in chorus are actively applied in Lauwer's trilogy. The dance is used in individual and microscopic way, on the other hand, singing shows collective and is a macroscopic quality. The dance is the representing media to show Lauwer's simultaneous microscopic mise-en-scene. While main plot takes place around the center-stage, actors perform a dance around the off-centered stage. Instead of exiting from the stage during the performance, the actors would continue dance -sometimes more like movements- around the off-centered stage. This not only describes the narrative, but also shows how each character is engaged to the main plot or incident, and how they look into it as a character. Its simultaneous microscopic mise-en-scene intends to function such as: showing a variety moments of lives, amplifying some moments or incidents, revealing character's emotion, creating illusionary theatrical atmosphere and so on. Meanwhile, singing simple lyrics and tunes are an example of the media to stimulate the audiences' catharsis. As the simple melody lingers in the audiences' mind, it ends up delivering a theatrical message or theme after the performance. This message would be transferred from the singing in chorus functions as a sort of leitmotive in order to make an impression to the audience. This not only richens their emotion but also creates an illusionary effect. Third, from the acting perspective, I'd like to point out the "detachment" aesthetic which Lehmann has pointed out. The actors never go deep into the drama by consistently doing recognize a theatrical illusion. The audience happens to pay attention to their presence through the actor's deliberate gesture, business, movement, rhythm, language, dance etc. The actors are against forming closed action by speaking in various languages or by revealing deliberately stage directions or acts, and by creating expressive mise-en-scene with multiple media. As a consequent, the stage can be transformed to not a metaphoric but a metonymic place. These actions are the ultimate intention for a direct effect to the audience. So to speak, Lauwers uses the anti-illusionary theatrical method: the scenes of fantastic death, interruption of singing and dance, speaking many kinds of languages, acting in detachment-status and so on. These strategies function to make cracks in spectators' desire who has a desire to construct a linear narrative. I'd like to say that it is the numerous potentiality to let the reality penetrate though and collide the reality with a fiction. By doing so, it induces for spectators to see the reality in the fiction. As Lehmann says, "when theatre presents itself as a sketch and not as a finished painting, the spectators are given the chance to feel their own presence, to reflect on it, and to contribute to the unfinished character themselves". In this sense the spectators can perform an objective criticism on our society and world in Lauwer's theatre because there are a number of gaps and cracks in his theatrical illusion where reality can penetrate. This is also the point that we can find out the artists' responsibility in this era of our being.

• Korean Journal of Breeding Science
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• v.42 no.6
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• pp.721-726
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• 2010

'Nampung', a new soybean cultivar for soy-paste, was developed from the cross between Suwon190 and 'Pokwangkong' by soybean breeding team at the National Institute of Crop Science (NICS) in 2007. A promising line, SS97215-S-S-20, was selected and designated as the name of Milyang162. It was prominent and had good result from regional adaptation yield trials(RYT) for three years from 2005 to 2007 and was released as the name of 'Nampung'. It has a determinate growth habit, white flower, brown pubescence, yellow seed coat, light brown hilum, medium spherical seed (19.9 grams per 100 seeds). 'Nampung' is resistant to soybean mosaic virus and bacterial pustule, the major soybean disease in Korea. It is possible to harvest of 'Nampung' using combine because of it's lodging tolerance, few branches, and high position of pod attachment. The average yield of 'Nampung' is 2.97 ton per hectare in the regional yield trials (RYT) carried out for three years from 2005 to 2007 which is 21 percent higher than the check variety, 'Taekwang'.

• Korean Journal of Heritage: History & Science
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• v.46 no.3
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• pp.16-31
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• 2013

This study addresses how the main group of community ritual changed as the regional community changed during the period of Japan's colonial rule of Korea with emphasis on Gwanseongmyo in Jangchung-dong, Seoul. First, almost every regional community was changed because of city planning which was carried out by Japan in Korea for colonial exploitation and for the use of military bases. Mapo-dong and Seobinggo-dong were the appropriate examples. The city planning projects by the Japanese colonial government selected Jangchung-dong as the place of settlement of many Japanese people. The stream, Cheonggyecheon, made a border between the Korean and Japanese settlements and the traditional system of regional community in Jangchung-dong was changed and reorganized considerably. Second, the Japanese government used the rituals of regional community purposefully to combine them with the ceremony in the Japanese shrine. Those who supported Japan performed the regional rituals and tried to follow the policy of 'Rule of Culture' required by the Japanese colonial government. However, most regional rituals continued as they were before Japan's colonial rule of Korea without any change. Under this new trend the ritual of Gwanseongmyo was changed from the ritual for worshipping Guan Yu to that of the regional community. Last, the main groups that led the rituals of regional community were diversified during the period of Japan's colonial rule of Korea. In other words, the rituals of community used to be led by the families that lived in the region for generations before Japan's colonial rule of Korea. However, they were later led by various groups that emerged as a result of the colonial rule, urbanization, commercial development, regional differentiation, and so on. As an example,Yeongsinsa of Gwanseongmyo,which was the main group to lead the ritual of Gwanseongmyo, shows that the regional community rituals were extended to worshipping Guan Yu. The members of the main group to lead the ritual were pro-Japanese senior officials who were formerly military officers. This shows that the main groups leading the regional community rituals were further diversified.

• Korean Journal of Agricultural and Forest Meteorology
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• v.21 no.3
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• pp.175-186
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• 2019

Efforts have been made to introduce the climate smart agriculture (CSA) for adaptation to future climate conditions, which would require collection and management of site specific meteorological data. The objectives of this study were to identify requirements for construction of agricultural meteorology information service system (AMISS) using technologies that lead to the fourth industrial revolution, e.g., internet of things (IoT), artificial intelligence, and cloud computing. The IoT sensors that require low cost and low operating current would be useful to organize wireless sensor network (WSN) for collection and analysis of weather measurement data, which would help assessment of productivity for an agricultural ecosystem. It would be recommended to extend the spatial extent of the WSN to a rural community, which would benefit a greater number of farms. It is preferred to create the big data for agricultural meteorology in order to produce and evaluate the site specific data in rural areas. The digital climate map can be improved using artificial intelligence such as deep neural networks. Furthermore, cloud computing and fog computing would help reduce costs and enhance the user experience of the AMISS. In addition, it would be advantageous to combine environmental data and farm management data, e.g., price data for the produce of interest. It would also be needed to develop a mobile application whose user interface could meet the needs of stakeholders. These fourth industrial revolution technologies would facilitate the development of the AMISS and wide application of the CSA.

• The Journal of the Petrological Society of Korea
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• v.28 no.3
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• pp.195-215
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• 2019

Geopark is a new system for development of the local economy through conservation, education, and tourism that is an area of scientific importance for the earth sciences and that has outstanding scenic values. The Hwaseong Geopark, the candidate for Korean National Geopark is composed of 10 geosites: Gojeongri dinosaur egg fossils, Ueumdo, Eoseom, Ddakseom, Goryeom, Jebudo, Baengmiri Coast, Gungpyeonhang, Ippado and Gukwado geosites. In this study, geosites, geoheritages, and geotrails of the Hwaseong Geopark were described in detail, and the value and significane as a geopark were also discussed. The geology of the Hwaseong Geopark area belonging to the Gyeonggi Massif consists of the Precambrian metamorphic and meta-sedimentary rocks, Paleozoic sedimentary and metamorphic rocks, Mesozoic igneous and sedimentary rocks, and Quaternary deposits, indicating high geodiversity. The Gojeongri Dinosaur Egg Fossils geosite, designated as a natural monument, has a geotrail including dinosaur egg nest fossils, burrows, tafoni, fault and drag fold, cross-bedding. Furthermore, a variety of infrastructures such as eco-trail deck, visitor center are well-established in the geosite. In the Ueumdo geosite, there are various metamorphic rocks (gneiss, schist, and phyllite) and geological structures (fold, fault, joint, dike, and vein), thus it has a high educational value. The Eoseom geosite has high academic value because of the orbicular texture found in metamorphic rocks. Also, various volcanic and sedimentary rocks belonging to the Cretaceous Tando Basin can be observed in the Ddakseom and Goryeom geosites. In the Jebudo, Baengmiri Coast, and Gungpyeonghang geosites, a variety of coastal landforms (tidal flat, seastacks, sand and gravel beach, and coastal dunes), metamorphic rocks and geological structures, such as clastic dikes and quartz veins can be observed, and they also provide various programs including mudflat experience to visitors. Ippado and Gukwado geosites have typical large-scale fold structures, and unique coastal erosional features and various Paleozoic schists can be observed. The Hwaseong Geopark consists of outstanding geosites with high geodiversity and academic values, and it also has geotrails that combine geology, geomorphology, landscape and ecology with infrastructures and various education and experience programs. Therefore, the Hwaseong Geopark is expected to serve as a great National Geopark representing the western Gyeonggi Province, Korea.

• Korean Journal of Heritage: History & Science
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• v.36
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• pp.5-38
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• 2003

The history of Baekje Kingdom, one of the Three kingdoms, is divided into three periods to the change of sociopolitical center, including its capital as follows: Hanseong Period (18 BC ~ AD 475), Ungjin Period (AD 475~538), and Sabi Period (AD 538~660). Though the Hanseong Period of Baekje Kingdom covers more than two thirds of the whole history of Baekje Kingdom (493 years), history and archaeological culture of the Hanseong Period is still unclear and even ambiguous comparing to the Ungjin and Sabi periods. Most of all, it is because of quite limited historical records and archaeological data available. In addition, negative attitude of the Korean academic circles to the early records of Samguksaki(三國史記) has been a critical obstacle to the study of early history of the Three kingdoms, including the Hanseong Period of Baekje kingdom. Author, who has attempted to combine historical records and archaeological data in order to reconstruct the history and archaeological culture of the early Baekje, specifically the Hanseong Period, has held positive attitude to the early records of the Samguksaki as far as possible. He(Author) came to realize that comprehensive understanding of Mahan (馬韓) society, one of the Three Han (三韓) Society was more than essential in the study of Baekje. According to historical records and archaeological data, Mahan Society represented by Mojiguk(目支國) ruled by King Jin(辰王) has been located in the middle and/or southwestern parts of the Korean peninsula from the 3rd~2nd century BC through the end of the 5th century or early 6th century AD. Mahan already occupied central portion of the Korean Peninsula, including the Han River Valley when King Onjo(溫祖王) first set up the capital of Baekje Kingdom at Wiryeseong (慰 禮城) considered to be modern Jungrang~Songpa-gu area of Han River Valley. From the beginning of the Baekje history, there had been quite close interrelationships between Baekje and Mahan, and the interrelationships had lasted for around 500 years. In other words, it is impossible to attempt to understand and study Hanseong period of Baekje, without considering the historical and archaeological identity of Mahan. According to the Samguksaki, Baekje moved its capital three times during the Hanseong Period (18 BC ~ AD 475) within the Han River Valley as follows: Wiryeseong at Jungrang-gu area of the Han River (河北慰禮城, 18 ~ 5 BC), Wiryeseong at Songpa-gu area of the Han River(河南慰禮城, 5 BC ~ AD 371), Hansan at Iseongsan fortress site(Historical site No. 422, 漢山, AD 371~391), and Hanseong at Chungung-dong of Hanam city(漢城, AD 391~475). Before 1990s, archaeological data of the Hanseong Period was quite limited, and archaeological culture of Mahan was not well defined. Only a few burial and fortress sites were reported to be archaeological remains of the early Baekje, and a few settlement and jar burial sites were assumed to be those of Mahan without clear definition of the Mahan Culture. Since 1990s, fortunately, a number of new archaeological sites of Hanseong Baekje and Mahan have been reported and investigated. Thanks to the new discoveries, there has been significant progress in the study of early Baekje and Mahan. In particular, a number of excavations of Pungnap-dong Fortress site(Historical site NO. 11, 1996~2003), considered to be the Wiryeseong at south of the Han River, the second capital of the Hanseong Baekje, provided critical archaeological evidence in the study of Hanseong Period of Baekje. Since the end of the 1990s, a number of sites have been reported in Gyeonggi, Chungcheong, and Jeolla provinces, as well. From these sites, archaeological features and artifacts representing distinctive cultural tradition of Mahan have been identified such as unstamped fortresses, pit houses cut into the rock, houses with lifted floor(掘立柱 건물), and potteries decorated with toothed wheel and bird's footprint designs. These cultural traditions reflected in the archaeological remains played a critical role to define and understand archaeological identity of the Mahan society. Moreover, archaeological data from these new sites reported in the middle and southwestern parts of the Korean Peninsular made it possible to postulate a hypothesis that the history of Mahan could be divided into three periods to the change of its sociopolitical center in relation with the Baekje Kingdom's political Situation as follows: Cheonan (天安) Period, Iksan(益山) Period, and Naju(羅州) Period. The change of Mahan's sociopolitical center is closely related to the sociopolitical expansion of the Hanseong Baekje.