• Journal of Aquaculture
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• v.22 no.1
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• pp.42-50
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• 2009

Shrimp farming which is entirely conducted in outdoor ponds in the west coast of Korea has been suffered from mass mortality due to viral epizootics. Intensive indoor shrimp culture under limited water exchange can solve these problems of outdoor ponds including viral transmission from environment, pollution due to discharge of rearing water, low productivity and limited culture period. In this study, juvenile L. vannamei (B.W. 0.08-0.09 g) was stocked with $3,000-5,455/m^3$ in density in four raceway tanks (two $12.9\;m^2$, two $18\;m^2$ tanks) and cultured for 42 days with 2.7-3.4% of daily water exchange. Results from four tanks showed FCR of 0.79-1.29, survival of 38.2-48.0%, and yields of $2.49-4.22\;kg/m^3$ which is consistent with 12-20 and 8-14 times higher than those of commercial shrimp hatchery and outdoor pond in Korea, respectively. Concentrations of total ammonia nitrogen in all four tanks were 1.11-1.42 ppm in mean level and did not exceed 6.0 ppm (0.096 ppm of $NH_3$) which is still acceptable levels for shrimp growth. During the culture trial, concentration of $NO_2$-N rapidly increased from stocking, resulting in mean concentration of 18.45-22.07 ppm. It also exceeded 10 ppm over four weeks and maintained at 35-45 ppm for four days in all tanks, accounting for low survival of shrimp due to long-term exposure to high concentration of $NO_2$-N. Nevertheless, the results with survival rate over 38% from raceways which experienced the extreme $NO_2$-N levels suggests that under "biofloc system" white shrimp can acclimate to high $NO_2$-N concentration to some degree.

• Journal of The Korean Society of Grassland and Forage Science
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• v.36 no.1
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• pp.1-6
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• 2016

The growth of Italian ryegrass (IRG) after wintering was very low in 2015 when IRG was broadcasted under growing rice in fall of 2014. To determine growth inhibitory factors of IRG, we examined the growth conditions of IRG in Nonsan region and meteorological conditions in Daejeon nearby Nonsan. Minimum temperature and maximum instantaneous wind speed on Feb. $8^{th}$ and $9^{th}$ of 2015 after wintering of IRG were $8.8^{\circ}C$, 10.7 m/s and $12.4^{\circ}C$, 9.6m/s, respectively. Air temperature was suddenly dropped due to strong wind with snow showers, which had unfavorable effect on root growth of IRG exposed at the soil surface. The minimum temperature and maximum instantaneous wind speed on Feb. $12^{th}$, $13^{th}$, and $14^{th}$ of 2015 were $4.1^{\circ}C$, 11.6 m/s, $-5.6^{\circ}C$, 10.3 m/s, and $-4.7^{\circ}C$, 7.5 m/s, respectively. The growth circumstance of IRG was not good because soil was dried due to drought continued from January. The minimum temperature and maximum instantaneous wind speed on Feb. $26^{th}$, $27^{th}$, and $28^{th}$ of 2015 were $1.8^{\circ}C$, 13.7 m/s, $-3.5^{\circ}C$, 10.6 m/s, and $4.1^{\circ}C$, 6.8 m/s, respectively. The number of wilting of IRG was more than 59% until Mar. $3^{rd}$ of 2015. IRG faced irreparable environment (low minimum temperatures and extreme instantaneous wind speeds) for 9 days from Mar. $4^{th}$ to Mar. $12^{th}$ of 2015. The main reason for the decrease of IRG productivity was collection delay of rice straw after rice harvest because there was continuous rain between Oct. and Nov. of 2014. For this reason, weakly grown IRG under rice straw was withered after wintering. IRG was withered by frost heaving, drought, and instantaneous wind speed in the spring. Furthermore, the root of IRG was damaged while growing in excess moisture in the surface of paddy soil during the winter season due to rain.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.42-56
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• 2012

This study was carried out to investigate the construction characteristics and the landscaping design skill for Wiyiam at Ongnyucheon(玉流川) in the rear garden of Changdeok Palace focusing on constructing technique, space composition and transformational process of the site. The results of this study were summarized as follows; First, Wiyiam of Ongnyucheon was constructed as garden ornament which was modified the huge bedrock into the shape of the mountain. The waterfall of Wiyiam was originally made of torrent which water flowed into the bottom, but it was reconstructed to take the effect of Inak(離落: the method to drop water from high place) by carving rock into square shape at the era of King Gojong(高宗). Second, main characteristics of Wiyiam appeared in Donggwoldo was the hill built up with a square pond and ground at the back of Wiyiam and the profound scenery of mountains and stream from the view of Wiyiam. Also, pavilions such as Soyojeong(逍遙亭), Cheongujeong and Taegeukjeong(太極亭) built in Ongnyucheon seemed to be constructed as the spots to appreciate the view and waterfall sound of Wiyiam. Also the spots were not bounded by the function of creating special water systems such as Cheongujeong pond and Taegeukjeong pond and showed the outstanding landscape design skill to make people feel unusual interest from each spot. On the other hand, this study considered that the evening scenery of Wiyiam, beautiful sound of falling water, unusual water system with beautiful plant materials were landscaped for the function of the psychological peace and stability to the appreciators. Lastly, the extreme change of space composition in Ongnyucheon was assumed as a strategy to improve the existing poor drain environment by confirming that the mountain stream and wall of Soyojeong were removed and drainage in both side of Soyojeong was installed in the 21th year of King Gojong's reign(1884).

• Journal of Christian Education in Korea
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• v.64
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• pp.51-79
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• 2020

This study was conducted to pursue Christian education with the socially underprivileged in the era of the Corona-19 pandemic. Corona-19 is a disaster which is caused, destroyed and exploited by human being. At the time of the indiscriminately spreading global pendemic, we must work together to overcome our selfish self-centeredness and make an attempt for everyone in need. It is a study on how humans can help each other survive in the era of Corona-19 and its post-corona. The problem is that there is too much discrimination between the state, race, and economic capacity, and in the end, the extreme discrimination of capitalism is appeared in society and across the country. There is no significant difference in the confirmation rate when Corona-19 infiltrates, but there is a big difference between those with and less in mortality. As a result, today's reality is that people who have a hard time living because they have less usually are far more vulnerable to blocking and defeating virus attacks. Unfortunately, this is the current situation. From the standpoint of a large discourse, attention is paid to climate change and ecological environment, and as a micro discourse, a number of societies who live with tremendous discrimination according to the gap between the rich and the poor (it is gender, race, disabled, nationality) that exist in almost all countries on the planet. We need attention to the weak. To this end, discourses on vaccine inequality, discourses on the needs of the disabled, discourses on different racial damages, discourses on polarization and dystopia, and discourses on educational inequality were treated as the reality faced by the socially underprivileged in the Corona 19 pandemic. To explore Christian education with the socially underprivileged, to explore ways of sharing, giving, and solidarity for win-win, discourse on inter-dependence and mutual responsibility of mankind, direct counter-measures for the socially underprivileged, and critical literacy education. He proposed a discourse on Korea, a discourse on Homo sapiens, which must return to being a part of creation, and finally a theology of friendship with the weak. Christian education based on Bible words must go forward in the era of the Corona 19 pandemic, hungry, naked, nowhere to go, sick, but dying because of being unable to get a remedy. He emphasized the need to establish a caring theology of friendship and pursue a life in which thought and practice harmonize. Thus, the paper proposed the spirit of Christian education not only doing something for the socially weak, but with the socially weak in the daily life.