• Korean Journal of Agricultural and Forest Meteorology
• /
• v.19 no.4
• /
• pp.252-269
• /
• 2017

This study was carried out to examine the base temperature to flowering and the average days to flowering by accumulated hours of low temperature ($5.0^{\circ}C$) or changing temperature after bud breaking. Over-all, the prediction of flowering time in the commercial apple cultivars ('Fuji' and 'Tsugaru') and apple cultivars ('Chukwang', 'Gamhong', 'Hongan', 'Honggeum', 'Hongro', 'Hongso', 'Hwahong', 'Summer dream', 'Sunhong') bred in Korea at the Gunwi region for 4 years (from 2009 to 2012) was investigated. Also, this study estimated the flowering time when the air temperature of Gunwi region rises at $5.0^{\circ}C$ was investigated using the same data. The range of accumulated hours of low temperature (chilling requirement) was from 0 hour to 1,671 hours, and the range of high temperature (heat requirements) to flowering after low temperature treatment was from $5.0^{\circ}C$ to $29.0^{\circ}C$. The treatments of changing temperature after bud breaking were classified as constant temperature treatment (control) and $5.0{\sim}10.0^{\circ}C$ elevation or descent treatments. The results show that the average days to flowering was longer with shorter accumulated hours of low temperature, and the average days from bud breaking to flowering of 0 hour treatment was longer about 2~4 weeks than that of 1,335~1,503 hours treatments. In comparing to apple cultivars, the all cultivars were not flowered under $10.0^{\circ}C$ after bud breaking, and the cultivars with low chilling requirements needed low heat requirements for flowering. The average days to flowering of treatments that the air temperature after bud breaking was controlled about $15.0^{\circ}C$ was shorter about 1~3 weeks than that of treatments was controlled about $10.0^{\circ}C$. In the treatment of changing temperature after bud breaking, the average days from bud breaking to flowering of temperature elevation treatment was shorter than that of constant temperature treatment. By use of these results, the base temperature to flowering of main apple cultivars in Korea was seemed to $10.0^{\circ}C$, and if the air temperature of Gunwi region rises about $5.0^{\circ}C$ than that of current, the flowering time was estimated to be delayed by 1 week.

• Journal of Intelligence and Information Systems
• /
• v.22 no.2
• /
• pp.127-142
• /
• 2016

Deep learning model is a kind of neural networks that allows multiple hidden layers. There are various deep learning architectures such as convolutional neural networks, deep belief networks and recurrent neural networks. Those have been applied to fields like computer vision, automatic speech recognition, natural language processing, audio recognition and bioinformatics where they have been shown to produce state-of-the-art results on various tasks. Among those architectures, convolutional neural networks and recurrent neural networks are classified as the supervised learning model. And in recent years, those supervised learning models have gained more popularity than unsupervised learning models such as deep belief networks, because supervised learning models have shown fashionable applications in such fields mentioned above. Deep learning models can be trained with backpropagation algorithm. Backpropagation is an abbreviation for "backward propagation of errors" and a common method of training artificial neural networks used in conjunction with an optimization method such as gradient descent. The method calculates the gradient of an error function with respect to all the weights in the network. The gradient is fed to the optimization method which in turn uses it to update the weights, in an attempt to minimize the error function. Convolutional neural networks use a special architecture which is particularly well-adapted to classify images. Using this architecture makes convolutional networks fast to train. This, in turn, helps us train deep, muti-layer networks, which are very good at classifying images. These days, deep convolutional networks are used in most neural networks for image recognition. Convolutional neural networks use three basic ideas: local receptive fields, shared weights, and pooling. By local receptive fields, we mean that each neuron in the first(or any) hidden layer will be connected to a small region of the input(or previous layer's) neurons. Shared weights mean that we're going to use the same weights and bias for each of the local receptive field. This means that all the neurons in the hidden layer detect exactly the same feature, just at different locations in the input image. In addition to the convolutional layers just described, convolutional neural networks also contain pooling layers. Pooling layers are usually used immediately after convolutional layers. What the pooling layers do is to simplify the information in the output from the convolutional layer. Recent convolutional network architectures have 10 to 20 hidden layers and billions of connections between units. Training deep learning networks has taken weeks several years ago, but thanks to progress in GPU and algorithm enhancement, training time has reduced to several hours. Neural networks with time-varying behavior are known as recurrent neural networks or RNNs. A recurrent neural network is a class of artificial neural network where connections between units form a directed cycle. This creates an internal state of the network which allows it to exhibit dynamic temporal behavior. Unlike feedforward neural networks, RNNs can use their internal memory to process arbitrary sequences of inputs. Early RNN models turned out to be very difficult to train, harder even than deep feedforward networks. The reason is the unstable gradient problem such as vanishing gradient and exploding gradient. The gradient can get smaller and smaller as it is propagated back through layers. This makes learning in early layers extremely slow. The problem actually gets worse in RNNs, since gradients aren't just propagated backward through layers, they're propagated backward through time. If the network runs for a long time, that can make the gradient extremely unstable and hard to learn from. It has been possible to incorporate an idea known as long short-term memory units (LSTMs) into RNNs. LSTMs make it much easier to get good results when training RNNs, and many recent papers make use of LSTMs or related ideas.

• (The) Research of the performance art and culture
• /
• no.37
• /
• pp.187-221
• /
• 2018

The style of performance to contemporary nongak is not fixed in a specific period of time, but in conjunction with the total change in society that has occurred during its long time from traditional society to the modern times. It is important to recognize that the traditional performance art forms that we see and feel today, including nongak, are constantly interacting with the times and are a change in the design that has been shaped in the past. Now, we must get rid of the negative idea that there is some fixed prototype in Nongak. Also, the value and the need for preservation of current Nongak should not be evaluated according to the ' pure genealogy of village descent, ' which was possible only in villages with small population movements long ago. If can get rid of the stereotypes, can greatly expand the view that we read the values of a certain Nongak. Looking away from a few of these traditional fixed perceptions can significantly broaden the view of reading the winning values of some farmers ' songs. In this regard, this report determined the performing style and nature of Changwon's Toichon-noangak through a structural analysis of the Toichon-noangak in contemporary, and discussed the significance of the transmittion of Toichon-noangak. Changwon Toichon Nongak started out as an even-present ritual performance based on the religious nature of the village community and actively exchanged with the economic, social and cultural foundations of the Republic of Korea, which began to accumulate in the modern changes. Generally, the performance style of village Nongak has a combination of characteristics according to the ritual, Dure(collective labor), entertainment, and these three functions. Toichon Nongak is also a village Nongak style and in which of ritual nongak and village entertainment nongak are connected in parallel as one in the big total structure. The origin, background, purpose, and style of towing of Toichon noangak demonstrates that the Toichon noangak is originally ceremonial noangak derived from a prayer style of Dongje. Then, various factors influences are interacting with Toichon noangak within the orbit of modern society, such a style of playing, popular nongak, is believed to have undergone an extended change. Overall, Toichon nongak performance style can be called nongak, which maintains traditional customs and it also has the changed characteristics according to the times of village society.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.3
• /
• pp.61-77
• /
• 2011

This study focused on relevant rock names related to Sinsun(神仙) which had been settled as Taoist traces were combined with places. While interpreting major features of Sundoism relevant rocks, it also discussed types and places of rocks reflected in their names by considering distinct characteristics of landscape characters that ancestors viewed through the rocks or on the rocks. Conclusion of this study is summarized as follows. 1. Among the rock names related to Sinsun, the most frequently discovered one was Sinsunbawi(52) and followed by Sinsunbong(神仙峰: 38), Sinsundae(神仙臺: 31). Other than these, there were Gangsundae(降仙臺: 12), Sunyoodae (仙遊臺: 10) and Sasundae(四仙臺: 5). 2. In the name of Sinsundae, 'Dae(臺)' ascertains that it was located in greatly superb place in the aspects of viewpoint and appreciation where landscape superiority and overlook scenery were fair and outstanding. 3. Sinsunbong was named for a peak of mountain. At the same time, it implied a notion of worship with images of 'merging with sky' or 'looking up.' Most of time, Sinsunbong indicated the tallest rock in the mountain chain. 4. A significant number of Sinsunbong had names where legends of Sinsun's Go game or descent were originated from. It shows that 'Sinsun(仙) and Go game' used to be very important motives for folk etymology of Sinsun related rocks. Along with the Sinsundae, a number of Sinsunbawi were also turned out to exist in land and ocean with excellent marine view. 5. According to analysis of their altitudes and heights of the peaks where the rocks belong to, Sinsunbong, Sinsundae and Sinsunbawi were in order. It might indicate that the rocks were located on top of mountain or that Sinsunbong represented the mountain itself. Compared to this, Sinsundae was located in where distant panoramic views were overlooked. It was not necessarily to be in peak but in where with a great view like Taoist world. On the other hand, Sinsunbawi was located in where has fine scenery and great valley not so far from villages, which proved its name had been influenced by place feature not altitude. 6. Feature of rock with Sinsun related name is to comprise visual stability of worship object with close linkage to attitude of worshiper. Considering its deep connection with communicative method of worship object and worshiper, seemingly it was main factor to lead folk etymology of rocks with Sinsun related names. 7. Rock is an object with the greatest implication of Sinsun imagination and Sinsun rocks show most clearly the fact that Taoism, which used to be considered as inaccessible, had been actualized in a visual and realistic manner with the change of time.

• Journal of Korean Historical Folklife
• /
• no.27
• /
• pp.267-361
• /
• 2008

This article traces how the modern Chinese "nation" was constructed as an "imagined community" around Huang-ti (the Yellow Emperor) in late Qing. Huang-ti was a legendary figure in ancient China and the imperial courts monopolized the worship of him. Many late Qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of "framing, voice and narrative structure," transformed him into a privileged symbol for modern Chinese national identity. What Huang-ti could offer was, however, no more than a "public face" for the imagined new national community, or in other words, a formal structure without substantial contents. No consensus appeared on whom the Chinese nation should include and where the Chinese nation should draw its boundaries. The anti-Manchu revolutionaries emphasized the primordial attachment of blood and considered modern China an exclusive community of Huang-ti's descent. The constitutional reformers sought to stretch the boundaries to include the ethnic groups other than the Han. Some minority intellectuals, particularly the Manchu ones, re-constructed the historic memory of their ethnic origin around Huang-ti. The quarrels among intellectuals of different political persuasion testify how Huang-ti as the most powerful cultural symbol became a site for contests and negotiations in the late Qing process of national construction.

• Journal of the Daesoon Academy of Sciences
• /
• v.40
• /
• pp.187-242
• /
• 2022

This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).

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

• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.31-76
• /
• 2019

Lee Sang-ho published Jeungsan Cheonsa Gongsagi (Records of the Holy Works of Celestial Master Jeungsan) in 1926. Then, after complementing the book with additional materials, he published Daesoon Jeon-gyeong in the form of a religious scripture. Since then, Daesoon Jeon-gyeong has been expanded to a sixth edition which was published in 1965. The Haengnok of Daesoon Jinrihoe's The Jeon-gyeong, which was published decades later than Daesoon Jeon-gyeong describes Sangje's whole life year by year in five chapters starting from his descent to the human world all the way to his passing into heaven. It comprehensively contains the essential contents of other chapters from The Jeon-gyeong. This paper was written for the following three goals: first, to study the contents of Haengnok that summarize Sangje's life. Second, to see how its contents are related to descriptions from the other six chapters. Lastly, to discuss how certain verses have been changed from the way they appeared Daesoon Jeon-gyeong. When we compare these two scriptures, there are some verses that are found only in the Haengnok section of The Jeon-gyeong. For example, the verse that explains how Sangje's family name 'Kang' originated and how his ancestors came to live in Gobu area is described only in The Jeon-gyeong. The origin of the family name Kang is considered important because he descended into the world as a human bearing the family name Kang, and it is included in his official name that represents his divine position. Also, unique to The Jeon-gyeong are verses such as those describing "Samsin San (the three holy mountains) in the area where Sangje descended to and verses about the historical change of place names in the areas where Sangje lived. These verses have great significance in terms of their mystical aspects within Daesoon Thought. Secondly, the record about Sangje's Holy Works at Siru Mountain in The Jeon-gyeong is not found in Daesoon Jeon-gyeong. The Holy Works at Siru Mountain are important because they provide proof of Sangje's major activities during the period between his 3-year travel around the country and his Cheonji-gongsa (Reordering Works of the Universe). Next to be observed are some changes in verses that can be seen when comparing The Jeon-gyeong to Daesoon Jeon-gyeong. Of particular impostance here are the story of Sangje's Holy Work called 'King in White Cloth and General in White Cloth' and the description of Sangje's passing into heaven. Both records contain key changes that distinguish The Jeon-gyeong from Daesoon Jeon-gyeong.

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

• Journal of agriculture & life science
• /
• v.50 no.5
• /
• pp.173-182
• /
• 2016

This study was aimed to identify the phenotypic relationships between calving interval and lactation curve parameters in Korean Holstein cow. The data of 36,505 lactation records was obtained from the Dairy Herd Improvement program run by Dairy Cattle Improvemnet Center of National Agricultural Federation of Korea. All lactation records were collectied from the multiparous cows calving between 2011 to 2013. The estimated lactation curves were drawn using Wood model based on actual milk yield records, and NLIN Procedure of SAS program (ver. 9.2). General linear multivariate models for calving interval, 305-d milk yield, lactation parameters(A, b, c), persistency, peak day, and peak yield included fixed effects of calving year-season (spring, summer, fall and winter) and parity(2, 3 and 4). For calving interval, 305-d milk yield, lactation parameters(A, b, c), persistency, peak day and peak yield, all two fixed effect(calving year-season, parity) were significant(p<0.05). The estimated lactation functions using Wood model for 2, 3, and 4 parity were yt=24.66t0.175e-0.00302t, yt=24.69t0.192e-0.00334t, and yt=24.22t0.200e-0.00341t, respectively. Phenotypic correlation (partial residual correlation) between calving interval and 305-d milk yield, A, b, c, persistency, peak day, and peak yield were 0.093, -0.014, 0.028, -0.046, 0.099, 0.085, and 0.052, respectively. To conclude, if calving interval increase then ascent to peak, persistency, peak day and peak yield are increase, and descent after peak is decrease. So, total 305-d milk yield is increase.