• Korean Journal of Heritage: History & Science
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• v.34
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• pp.124-136
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• 2001

Among many different types of wares, we have amazing Sacred Water-pot(따르개, 注子) from Goryo-period(고리, 高麗, 918-1392). The stylistic peculiarity of Jung-Byoung(정병, 淨甁) is described in "Goryo-Dhogyoung, 고리도경, 高麗圖經", the classical design canon. It is said, "A sharpened mouth with narrow and prolonged neck is attached upon the broad mouth with thicker and even longer neck of the pot whose body intimates to the shape of melon." One could find this Jung-Byoung similar to the Indian drinking water jar, Kundika, which has been. even today, an everyday article in houses as well as in temples. In the early Buddhist cult, the object had been adopted as personal belonging of the Bodhisattvas(보살, 菩薩), especially of the Bodhisattva Avalokitesvara(관세음보살,觀世音菩薩). In short, the purifying character of water is met by the sacred ware to deliver the refreshing Sweet-Water(Holy-Water, 깨맑물, 단물, 단이슬물, 정수, 감로, 감로수, 성수, 淨水, 甘露, 甘露水, 聖水): For the holy purpose of fulfilling the thirst of people, of symbolozing the virtuous dharma. Thus, Ggamslkh-Byoung(깨맑병,淨水), the literal Korean name, denotes purifying and clarifying and clarifying water-pot to us. Among many other Asian countries, India, China, Korea, and Japan have a profound cult of the sacred water-pot(Ggamalkh-Byoung, Jung-Byoung, 깨맑병, 정병, 정수병, 감로병, 감로수병, 淨甁, 淨水甁, 甘露甁, 甘露水甁). Therefore, this charming holy object drew much attention not only from master artisans to shape and deliver them to people but also from painters and sculptors for their endowment of the sacred images dedicated to Buddha(부처,佛,佛陀). In China, the sacred water pot emerged in the period of Tang(당, 唐, 618~907)-Period and underwent much sophistication later on, I. e., from earthenware, ceramic-porcelain, bronze, and silver. However, the following represents a challenge to the well-known Goryo-Thangka(고리불화, 高麗佛畵) Painting of Bodhisattva Avalokitesvara to our speculation on the Sacred Water-pot(정병, 淨甁). The image suggests, when examined closely, that the Sacred Water-pot has been accompanied by, or placed in, a transparent glasswere(유리그릇) or crystalbowl(수정그릇)! We have no other physical proof of the existence of such a Holding-Bowl(받침그릇, 承盤), except for in this particular painting. This Holding-Bowl would have not been a mere elaboration on the practicality of controling the drips from the mouth of the pot. As in the chapter on Tang-ho(탕호, 湯壺), or thermal bowl, in the "Goryo-Dhogyoung" it advises readers that this style of bowl is to be filled with hot water, and thus function as a preserver of heat in the water inside the pot. As an offering to the Buddha, the Sacred Water-pot could have been used for serving him hot tea. Hence the sacred bottle is to contain the refreshing water, the water transcends to nectar, and the nectar is prepared as a nectar tea to offer the Buddha. For both the Holding-Bowl of Ggamalkh-Byoung(Jung-Byoung)and the Celestial-Robe(날개옷, 天衣) of the Bodhisattva Avalokitesvara, whose specified character is the Water-Moon(수월, 水月) in this particular Thangka(불화, 佛畵) painting, the transparency is essential. This is to refer to the purity and the lucid clarity of Bodhisattva Avalokitesvara and at a deeper level, to refer to the world of Buddhas-the Tushita(Paradise, Heaven, Eden, 극락, 불세계, 極樂, 佛世界). Howerver, without the discovery of an actual Holding-Bowl, accompanied by a Sacred Water-pot, such speculation will necessarily remain hypothetical. Nevertheless, there is an abundance of evidence of our ancient craftsmanship in jade and ctystal, dating back to the Bronze Age(1000~2B.C.) in Korea. By the time of the Three Kingdom-Period(삼국시대, 三國時代, 57B.C.~935A.D.), and especially the Silla(신라, 新羅, 57B.C.~935A.D.)-Empire, the jade and crystal ornamentation had become very intricate indeed. By the Goryo-Period(918~1392) and Chosun-Period(조선, 朝鮮,1392~1910),crystal-ware and jade art were popular in houses and Buddhist temples, whose master artsanship was heightened in the numerous Sarira-Cases(사리그릇, 舍利器), containing relics and placed inside Stupas(탑, 투, 搭)! Therefore, discovering a tiny part of the crystal or jade Holding-Bowl for the Sacred Water-pot and casting full light on this subject, would not be totally impossible. Lastly the present article shares the tiny hope for a sudden emergence of such a Holding-Bowl.

• Journal of Nutrition and Health
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• v.52 no.5
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• pp.488-500
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• 2019

Purpose: This study examined the effects of a mobile app-based program to reduce the dietary sugar intake according to the stages of the behavioral change in dietary sugar reduction in female college students. Methods: The program used in this study can monitor the dietary sugar intake after recording the dietary intake and provide education message for the reduction of dietary sugar intake. In an eight-week pre-post intervention study, 68 female college students were instructed to record all the food they consumed daily and received weekly education information. At pre-post intervention, the subjects were asked to answer the questionnaire about sugar-related nutrition knowledge, sugar-intake behavior, and sugar-intake frequency. For statistical analysis, ANOVA and a paired t-test were used for comparative analysis according Precontemplation (PC), Contemplation Preparation (C P), and A M (Action Maintenance) stage. Results: Significant differences were observed in the frequency of snacking, experience of nutrition education, and preference for sweetness according to the stages of behavior change in dietary sugar reduction. After finishing an intervention, the sugar-related nutrition knowledge score was increased significantly in the stages of Precontemplation (PC) and Contemplation Preparation (C P). The score of the sugar intake behavior increased significantly in all stages. The intake frequency of chocolate, muffins or cakes, and drinking yogurt decreased significantly in the PC stage and the intake frequency of biscuits, carbonated beverages, and fruit juice decreased significantly in the C P stage. Subjects in the PC and C P stages had an undesirable propensity in nutrition knowledge, sugar-intake behavior, and sugar-intake frequency compared to the A M stage, but this intervention improved significantly their nutrition knowledge, sugar-intake behavior, and sugar-intake frequency. Conclusion: This program can be an effective educational tool in the stages of PC and C P, and is expected to further increase the usability and sustainability of mobile application if supplemented appropriately to a health platform program.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.52-62
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• 2011

By studying the classic poetry and prose with a theme of Plantain, I would like to study why Plantain has been planted in our traditional garden for a long time. Also, through this study, I want to find when Plantain was introduced to in our country. We use description study method for studying the classic poetry and prose with a theme of Plantain. As a result, we found a few things like below. First, the introduction of Plantain to our country traces back to unified Silla in the poetry of Choe Chi Won. Also, Plantain was planted and loved generally as a general garden plant in the middle of Goryeo through poetry and paintings. Second, the meaning of Plantain is like this. 1) It means development and enjoyment of arts of summer because the leaves of Plantain were used for drinking alcohol and writing and poetry instead of papers. 2) In Buddhism, Plantain was thought to awaken 'gong(空)', 'mua(無我)', and 'brevity' of lesson of Buddha by the special shape and the image of falling rain to the leaves. Also, it was used widely in Buddhist temples because of the story of 'Hye ga dan bi(慧可斷臂)'. 3) In Confucianism, it is the emblem of lesson 'a wise man tries to be strong and tries not to stop following to God'(自强不息). 4) The large leaf of Plantain is called 'bongmi(鳳尾)' thanks to the image of likeness with tails of Bongwhang(鳳凰). Third, design use of Plantain is like this. 1) The large leaf of Plantain was used for giving an image of freshness and brightness in the garden in summer. 2) Our ancestor thought 'the sound of falling rain to Plantain'(芭蕉雨聲) as a picturesque sound in summer. Also, Plantain was highly utilized because our ancestor thought Plantain is the best plant for implementing 'soundscape'. Thus, the most characteristic use of several design uses is 'acoustic use'. 3) Plantain was also planted in a indoor pot for viewing. 4) Plantain was used for making food and medicine in the palace and private house as a practical use. The limit of this study is that I mainly use the text translated into Korean of database of overall Korean classics. We hope the new things related to this study would be added up to this study by translating original texts into Korean more.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.1-13
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• 2011

The purpose of this study is to consider practical examples of the method of utilizing plant material 'lotus' used by the ancients, and the value and meaning they wanted to get from it. The method of this study to do this is descriptive study to consider and interpret poem and painting reflecting impression and concept world of lotus. Summary of this study is as follows. First, ornamental value of lotus could be divided in effect of group plant and detail value held by the flower, the leaves and the stem. Especially, group plant lotus in large site provides unique landscape differentiated form other flowering plants. As well, another feature of lotus is its high ornamental value spread in detail elements including the flower, the leaves, the stem and the lotus seed. Second, fragrance expressed 'Hyang-won-ik-cheong(香遠益淸)' is an important charm of lotus. Lotus was utilized as olfactory element providing fragrance. The ancients considered lotus fragrance not only for enjoy but as symbolic object comparing noble man's dignity so that they expressed it in poem and painting. Third, lotus was utilized as acoustical element. That is, the sound of raindrops harmonizing the surface of water and wide lotus leaves was called 'hearing lotus fond and rain', enjoying it as classic grace. Fourth, summer play lotus sightseeing was called mind wash up meaning 'washing the mind polluted by the mundane world'. Such poetic taste was widely enjoyed by various classes from general public to royal family. Besides, poetic taste related with lotus is the method of drinking alcohol using the feature of big lotus leave and vacant stem, called 'Beog-tong-ju(碧筒酒)'. And in the Joseon dynasty period, when the distinction between the man and the woman influenced by Confucian, lotus seed and 'lotus collecting song' was important sign to express romance between man and woman. Lotus has been enamored by wide classes transcending cultural background as thought and religion since ancient times. Due to such reasons, various symbolic meaning of lotus and planting examples related to religious facilities as temples could not be considered in various manner is limitation of this study, and which is research project for the future.

• (The)Study of the Eastern Classic
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• no.66
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• pp.331-362
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• 2017

The paintings of the Eight Drunken Immortals refer to the paintings based on an influential poem called "The Song of the Eight Drunken Immortals" by Du Fu, a Chinese poet from the Tang Dynasty. This poem is about the eccentricity of the Eight Immortals known for their love of drinking. The Eight Drunken Immortals have been widely appreciated among East Asian intellectuals, and their stories have also been translated into paintings. Greatly influenced by Li Gonglin's Painting of the Eight Drunken Immortals, people in China have the tendency to create similar scroll paintings, using contour drawing tools. Meanwhile, in Korea, the paintings of the Eight Drunken Immortals have been widely appreciated both as a type of visual art embodying the Drunken Immortals' taste for the arts and as a meaningful object conveying the people's wish for longevity and eternal friendship. According to historical records, the paintings of the Eight Drunken Immortals from the Ming Dynasty were drawn on eight-fold folding screens using a sophisticated ink wash painting technique. In the meantime, the Painting of the Eight Drunken Immortals appreciated by King Jeongjo from the Joseon Dynasty was a colored landscape painting with small human figures on an eight-fold folding screen. Since the recent discovery of Yi Han-cheol's Painting of the Eight Drunken Immortals on an eight-fold folding screen, it has now become possible to imagine how renowned artists such as Kim Hong-do and Kim Yang-gi would have made the narrative figure paintings. In particular, the story of Li Bai, one of the Eight Immortals, was the most famous one often told in the paintings. After the 19th century, there was even an entire panel of narrative folding screen made about Li Bai. As painting manuals and outline drawings were pervasively used, the narrative paintings on Li Bai were mass-produced among commoners. As you can see from this, the Eight Drunken Immortals have been visually represented as thirsty souls who are not disconnected from the world, as honest men of refined taste for the arts, and as protagonists of an object that conveys the people's wish for longevity and eternal friendship. In other words, the paintings of the Eight Drunken Immortals embody multiple undertones: as paintings based on Du Fu's poems and as narrative paintings on the Eight Immortals.

• The Journal of Engineering Geology
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• v.30 no.4
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• pp.469-483
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• 2020

The results of long-term groundwater level and quality monitoring can be used not only as the basic data for evaluating the impact of various disasters including climate change and establishing responses, but also as key data for predicting and managing geological disasters such as earthquakes. Some countries use groundwater level and quality monitoring for researches to predict earthquakes and to assess the impacts of the earthquake disaster. However, a few cases in Korea report on individual groundwater quality factors (i.e., dissolved ions) observed before and after the earthquakes, being different from other countries. To establish the abnormality criteria for groundwater quality in Pohang, groundwater samples were collected and analyzed five times from 14 agricultural or private wells existing in Shingwang-myeon and Heunghae-eup. As a result of the analysis, it was found that Ca2+ was the dominant cation in Shingwang-myeon, while Na+ was the dominant cation in Heunghae-eup. The elevated NO3- concentration in Shingwang-myeon is contributed to the agricultural activity in the area. A high concentration of Fe was detected in a well on Heunghae-eup; the concentration exceeded the drinking water standard by nearly 100 times. Relatively higher dissolved ions were observed in the groundwater of Heunghae-eup, and it is considered as the result of the flow velocity difference and water-rock reaction accompanying the difference in bedrock and sediment characteristics. The groundwater of Shingwang-myeon appeared to be most affected by the weathering of granite and silicates, while that of Heunghae-eup was mainly affected by the weathering of silicates and carbonate. The background concentrations (baselines) of groundwater Shingwang-myeon and Heunghae-eup was identified through the survey; however, the continuous monitoring is required to monitor the possible changes and the repeatability of seasonal variation.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.12
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• pp.558-569
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• 2020

This study examined the frequency of a broiler's stay in each area as stock density using an ICT-based image analysis technique from the perspective of precision livestock farming (PLF) according to the increase in the domestic broiler farms to understand the normal behavior patterns of broilers by age. The broiler was used in the experimental box (3.3×2.7 m) in a poultry house in Gyeonggi province. The stock densities were 9.5 birds/㎡ (n=85) and 19 birds/㎡ (n=170), respectively, and the frequency of stay by feeding, water, and rest area was monitored using a top-view camera. The image data of three-colored-specific broilers identified as the stock density were acquired by age (12, 16, 22, 27, and 29 days) for six hours. In the collected image data, the object tracking technique was used to record the cumulative movement path by connecting approximately 640,000 frames at 30 fps to quantify the frequency of stay in each area. In each stock density, it was significant in the order of the rest area, feeding, and water area (p<0.001). In 9.5 birds/㎡, it was at 57.9, 24.2, and 17.9 %, and 73.2, 16.8, and 10 % in 19 birds/㎡. The frequency of a broiler's stay could be evaluated in each area as the stock density using an ICT-based image analysis technique that minimizes stress. This method is expected to be used to provide basic material for developing an ICT-based management system through real-time monitoring.

• Journal of the Korean earth science society
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• v.41 no.6
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• pp.630-646
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• 2020

In rural areas, nitrate-nitrogen (NO3-N) pollution caused by agricultural activities is a major obstacle to the use of shallow groundwater as domestic water or drinking water. In this study, the water quality characteristics of shallow groundwater in Hyogyo-ri agricultural area of Yesan-gun, Chungcheongnam-do province was studied in connection with land use and chemical composition of soil layer. The average NO3-N concentration in groundwater exceeds the domestic and agricultural standard water qualities of Korea and is caused by anthropogenic sources such as fertilizer, livestock wastewater, and domestic sewage. The groundwater type mainly belongs to Ca(Na)-Cl type, unlike Ca-HCO3 type, a general type of shallow groundwater. The average NO3-N concentration (7.7 mg L-1) in groundwater in rice paddy/other (upstream, ranch, and residential) area is lower than the average concentration (22.8 mg L-1) in farm field area, due to a lower permeability in paddy area than that in farm field area. According to the trend analysis by the Mann-Kendall and Sen tests, the NO3-N concentration in the shallow groundwater shows a very weak decreasing trend with ~0.011 mg L-1yr-1 with indicating almost equilibrium state. Meanwhile, SO42- and HCO3- concentrations display annual decreasing trend by 15.48 and 13.15%, respectively. At a zone of 0 to 5 m below the surface, the average hydraulic conductivity is 1.86×10-5 cm s-1, with a greater value (1.03×10-4cm s-1) in sand layer and a smaller value (2.50×10-8 cm s-1) in silt layer.

• Economic and Environmental Geology
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• v.54 no.6
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• pp.689-698
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• 2021

Since the mine reclamation scheme was implemented from 2007 in Korea, various remediation programs have been decontaminated the pollution associated with mining and 254 mines were managed to reclamation from 2011 to 2015. However, as the total amount of contaminated mine drainage has been increased due to the discovery of potential hazards and contaminated zone, more efficient and economical treatment technology is required. Therefore, in this study, the adsorption properties of arsenic was evaluated according to the adsorbents which were derived from water treatment sludge(Alum based adsorbent, ABA-500) and granular ferric hydroxide(GFH), already commercialized. The alum sludge and GFH adsorbents consisted of aluminum, silica materials and amorphous iron hydroxide, respectively. The point of zero charge of ABA-500 and GFH were 5.27 and 6.72, respectively. The result of the analysis of BET revealed that the specific surface area of GFH(257 m²·g^-1) was larger than ABA-500(126~136 m²·g^-1) and all the adsorbents were mesoporous materials inferred from N₂ adsorption-desorption isotherm. The adsorption capacity of adsorbents was compared with the batch experiments that were performed at different reaction times, pH, temperature and initial concentrations of arsenic. As a result of kinetic study, it was confirmed that arsenic was adsorbed rapidly in the order of GFH, ABA-500(granule) and ABA-500(3mm). The adsorption kinetics were fitted to the pseudo-second-order kinetic model for all three adsorbents. The amount of adsorbed arsenic was increased with low pH and high temperature regardless of adsorbents. When the adsorbents reacted at different initial concentrations of arsenic in an hour, ABA-500(granule) and GFH could remove the arsenic below the standard of drinking water if the concentration was below 0.2 mg·g^-1 and 1 mg·g^-1, respectively. The results suggested that the ABA-500(granule), a low-cost adsorbent, had the potential to field application at low contaminated mine drainage.