• Journal of Christian Education in Korea
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• v.62
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• pp.257-283
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• 2020

Our current society is experiencing a mass upheaval through globalization: mobility, hybridity, and cultural diversity are part of this world phenomenon. We can say that these changes are a result of people crossing borders due to international travel, immigration, emigration, studying abroad, labor, international marriages, fast and comfortable transportation, and the Internet. According to 2018 UNPD(Untied Nations Population Division)'s data, the international migrants have exceeded 258 million as of 2017. The increased number of migrants signifies that people with various backgrounds move from their own culture to a drastically different one. Interacting with different cultures can give people the chance to experience abundant lifestyles and improve life qualities. During that process, however, the differences between cultures can cause not only misunderstandings, conflicts, and violent collisions, but also xenophobia or radical nationalism. The current society is confronted with a problem: the people cannot stubbornly cling to a homogenous ethnicity anymore, which makes the coexistence between the citizens and immigrants necessary. Through these circumstances, I aim to suggest an educational model and a practical curriculum from a Christian perspective as the aim of this study. It seeks to encourage Christians to flexibly respond to these conflicts and collisions, and to fulfill their social responsibilities faithfully. For this reason, I will explore and seek sharing practical values through both shalom's communality as a theological approach and postconventionality in mature adults as a social-scientific approach. Consequently, I have few requests for the readers. First, approach with openness, understanding, and respect for other culture. Second, see this study as one step of confronting the global problem for coexistence and coprosperity of all social agents in the earth, a limited space. Third, notice that this study uses the interdisciplinary approach (theological and social scientific view) for a shareable, practical value that consistently leads the curriculum of my thesis, and a scientific method to eliminate bias. Lastly, understand that this study will eventually be used in educational practice, and as a result it prioritizes giving thought to the Christian educational environment. This study begins by exploring the conflicts and collisions between diverse cultures of our current society in international and national cases. Afterwards, I will reflect on how we can manage these conflicts and collisions by exploring the social-scientific view, postconventionality in mature adults, the theological view, and shalom's communality as a complement for the postconventionality's personal dimension. In conclusion, I suggest a curriculum that achieves peace as a practical value based on postventionality and shalom's communality for this study's goal.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.4-23
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• 2010

Danggol, in other words the hereditary shaman, is a person who is performing the Gut(the Korean shamanistic ritual) as the job but fortuneteller simply tells someone's fortunes. Nowadays most of fortunetellers think their works are wholly managed the Gut as the holy jobs. But Generally this kinds of jobs, we think it is lower than ordinary people's level of education in the korea. Actually we can meet eleven fortunetellers who have a college diploma out of them, so we can know that their education's level is increasing gradually. On the other hand a house of fortunetellers is the place where can lead the way of our lives in the method of seeing one's past life or making predictions of someone's coming events etc. Gradually this place seems to be separated with a private home, so the most of them is managing as the monthly rent. Consequently this houses are heavily located at the Gyerim five-way crossing, the Yang-dong Dakjeonmeory street, Jungheung-dong local culture street area. Each fortunetellers have the different ways of fortune-telling because this methods are decided by their one's characters. So their fortune-telling time and its time required for a task is far different. The methods of telling it is very much different in accordance with the learning fortuneteller or spiritualistic fortuneteller. But the process of fortune-telling is common like as a preparatory stage, carrying a Jumsa(fortune-telling) stage and acting by a Jumsa stage. These steps are sequential but linked together. There are six special features of fortune-telling culture in Gwang-Ju. 1. The role of a fortuneteller and Bosal(spirit-descended shaman) runs at the same time. 2. The house of fortune-telling is doing Gutdang(ritual house)'s works. 3. Its location are heavily collectivized at the specific districts. 4. The learning fortuneteller are increasing gradually. 5. The youth are growing use in the fortune-telling house. 6. There are many person that are visiting this house because of individual problems not their family's problems.

• (The) Research of the performance art and culture
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• no.39
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• pp.701-748
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• 2019

Gwanak-yeongsanhoesang, called as Samhyeon-yeongsanhoesang or Pyojeongmanbangjigok, is played by the musical instrumental organization, Samhyeonyukgak or by a large scale wind ensemble added Sogeum and Ajaeng. This study aims to analyze the structure and form of Piri melody which plays major melody of Sangnyeongsan in Gwanak-yeongsanhoesang, and to examine the relationship between Piri melody and Daegeum yeoneum grasping the structure and function of yeoneum. In Sangnyeongsan of Gwanak-yeongsanhoesang, the criterion for grouping the phrases of Piri melody is yeoneum. Especially, Daegeum yeoneum carries out the function of finishing the phrase of Piri playing the major melody by ornamenting or extending it, and presenting the motives or motive elements of the next phrase while Piri rests. The types of a, b, g, and i in the various shapes of the minimum melodic fragment of Piri are important motive elements that constitute a phrase of Piri melody. Especially, main motive a-type (仲→無) contrasts with b type (林→潢) which forms a strong tension by transposing 2 degrees upward. In addition, a-type gradually descends towards the end of music by changing to g-type (仲→林) or to i-type (太→林) which is 3 degrees below, which is related to the gradual descent cadence of Korean traditional music. A phrase of Piri melody of Sangnyeongsan in Gwanak-yeongsanhoesang consists of a combination of the types a, b, g, i, and cadence (x-type), and each phrase is structured in the repeating tension-relaxation. Looking at the structure of Piri phrases by similar types, each phrase has a logical variation structure through the methods such as omission and addition of notes, and crossing of melodies. The shape of the minimum melodic fragment of Daegeum yeoneum can be divided into a back-yeoneum of a~b types and a front-yeoneum of x1~x3. The x-types ornament Jungnyeo (仲), the cadence tone of Piri melody or are simply used as the extending back-yeoneum, and types a and b have the function of a front-yeoneum that prepares the beginning of the next phrase of Piri melody. The combination types of the minimum melodic fragment of Daegeum yeoneum appear mostly as the shape of back-yeoneum + front-yeoneum. In addition, the front-yeoneum of the type a and b appears independently without back-yeoneum, and the x3 type has a shape of the back-yeoneum without the front-yeoneum. Looking at the structure of Daegeum yeoneum by similar types, it can be seen that Daegeum yeoneum is also composed of a variation structure of omission and addition of notes like Piri melody.

• Horticultural Science & Technology
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• v.30 no.6
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• pp.780-783
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• 2012

A new strawberry cultivar (Fragaria ${\times}$ ananassa Duch.) 'Okmae' was developed from a cross between 'Toyonoka' and 'Maehyang'. This cultivar has a good fruit quality and suitable number of flowers per cluster for labor saving in fruit thinning. 'Gyoengnam No. 1' was selected as an elite line with vigorous plant growth, higher soluble solids content and fruit firmness after examining its characteristics and productivity in forcing cultures from 2007 to 2009. Farmer's field trial of 'Gyoengnam No. 1' was conducted in 2010 and it was registered as 'Okmae' thereafter. The general characteristics of 'Okmae' are vigorous growth habit, erect plant type, less number of leaf and elliptic leaf shape. 'Okmae' has long peduncle and 9-10 flowers per flower cluster which need less labor for fruit thinning. Fruits of 'Okmae' are conical having a bright red and glossy skin color. Although 'Okmae' has a smaller average fruit number per plant of 21.9 than that of the control cultivars, it's possible to produce high yield because of greater fruit weight of 26.0 g. 'Okmae' showed a high soluble solids content of $11.6^{\circ}Brix$, low acidity of 0.37%, and high firmness of $14.5g{\cdot}mm^{-2}$. It is sensitive to anthracnose and powery mildews, but high-quality strawberry can be harvested by using effective control measure.

• Journal of the Korean Society of Food Science and Nutrition
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• v.11 no.1
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• pp.31-36
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• 1982

Sugars and nitrogen contents and physico-chemical properties of ethanol extracts of fresh, dried, and tail ginsengs with different concentrations of the solvent were investigated. The transmittance at 550nm of fresh, dried and tail ginseng extracts (1% D.Wsoln) respectively, and all the extracts were slightly viscous-sticky, brown and pH of 4.8-6.2 Total sugars, sucrose and starch contents of the extracts were decreased with increasing of enthanol concentration as a solvent. Total sugar content of the extracts were decreased in the order of dried, tail and fresh ginseng and sucrose content were decreased in the order of fresh, driedcand tail ginsengs and starch content were decreased in the order of tail, dried and fresh ginsengs. The reducing sugar contents of the extracts were 4.9-3.8 %, 8.6-12.8 % and 7.6-9.1% in fresh, dried and tail ginsengs, respectively. Total nitrogen contents of the extracts were 2.3-4.6% in average and decreased in the order of dried, fresh and tail ginsengs.

• FLOWER RESEARCH JOURNAL
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• v.16 no.4
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• pp.299-303
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• 2008

An Oriental lily cultivar 'Pacific Wave' was released in 2007 at National Institute of Horticultural and Herbal Science, Rural Development Administration (RDA), Suwon, Korea. The crossing was made in 1999 between Oriental lily 'Simplon', an outward-facing and white colored cultivar, and 'Spinoza', pink colored cultivar. The first selection was done in 2003 with a line of 'O-03-16'. Multiplication and bulb growth, and performance test was conducted from 2004 to 2006. This selection was later on given as 'Pacific Wave' in 2007 at NHRI. Flowering time of 'Pacific Wave' in plastics house culture is mid June and grows average 115 cm. Flowers are upward-facing with 20.1 cm in diameter and white with yellow centered (RHS W155C + Y9A). Mean petal length and width is 12.2 cm and 4.2 cm, respectively. Leaves are 12.3 cm long, 2.9 cm wide. The throat color is green. It shows gray and purple stigma, and red brown pollen. The weight and size of bulb is 82.5 g and 19.6 cm, respectively. Year-round flowering can be by storing the bulb under -1 to $-2^{\circ}C$ conditions. It is necessary to add calcium to the fertilizer or remove side scales to prevent leaf scorch. It is needed to control Botrytis disease in summer wet season.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.263-288
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• 2019

Barrier-free films enhance accessibility to audiovisual image contents by providing specific information on screen and through sound so that people with vision or hearing loss can receive the same amount of information as those without disabilities and immerse themselves in the audiovisual images. This study pays attention to barrier-free audiovisual contents in relation to the cultural civil rights of people with vision or hearing loss in South Korea. While institutional efforts have been made in the 2010s to improve the access to audiovisual media of people with vision or hearing loss, the goal of enabling people with vision or hearing loss to fully enjoy all audiovisual contents at a level equal to the non-disabled has not yet been realized. Amid the lingering conflict between disabled groups and multiplexes that has lasted years, the global video streaming service Netflix has aggressively threatened the dominance of local multiplexes with the launch of its Korean service. As Netflix, which is subject to U.S. regulations guaranteeing the rights of people with vision or hearing loss, has produced original dramas and movies involving Korean production teams, the cultural civil rights discourse of the disabled has transitioned to the issue of the rights of cultural consumers crossing national borders in the era of globalization. Changes in the media environment raise the issue of civil rights guarantees in which disabled people enjoy the right to simultaneously watch movies and comment on movies by participating in a common discourse, equally with non-disabled people. The "right to be part of the audience for Korean cinema" for Korean deaf people, which has long been neglected, should also be considered as a cultural civil right that crosses the boundaries of language, nation and disabilities. This essay examines the current issues surrounding the right to cultural entertainment of people with vision or hearing loss in South Korea in conjunction with the contemporary trend of rapid changes in the media environment and the global spread of the movement for cultural civil rights of people with disabilities, and suggests the need for visual culture studies to take a serious step toward disability studies.