• Journal of Food Hygiene and Safety
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• v.39 no.1
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• pp.16-25
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• 2024

This study investigated the prevalence of Campylobacter spp. In poultry meat and its association with foodborne illnesses in Gwangju, South Korea. It was found that out of the 307 samples of poultry meat examined, 111 (36.2%) were infected with Campylobacter spp. Among the isolated strains, 102 were identified as Campylobacter jejuni and 14 as Campylobacter coli. The detection rate of Campylobacter spp. was higher in duck meat (63.1%) than in chicken meat (26.0%). In 5 samples (1 chicken, 4 duck), both Campylobacter jejuni and Campylobacter coli were found together. The antimicrobial resistance test showed that 99 strains were resistant to more than one antimicrobial. The most common antimicrobial resistance was seen against ciprofloxacin (84.5%), followed by nalidixic acid (82.8%), tetracycline (44.0%), and gentamicin (2.6%). The isolated Campylobacter spp. were serotyped and the results showed the presence of HS2 (20 strains), HS15 (11 strains), HS19 (9 strains), and HS8 (8 strains). Considering the findings, it is recommended to maintain hygienic practices during the cooking process and to take necessary precautions to prevent the spread of pathogenic bacteria.

• Korean Association of Arts Management
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• no.50
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• pp.101-146
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• 2019

After the enactment of the Local Culture Promotion Act in 2014, the government has been continuously trying to find the direction of the local culture that reflects the local life and conforms to the local people's emotions. In response to these efforts, the Organizing Committee for the C Region Biennale has uniquely formed the Biennale Artistic Director as a local artist who includes the historical, ecological and emotional characteristics of the C region. Therefore, I sought to explore the perception of the identity and role of the local cultural arts director through the narratives of the research participants who were appointed as the local residents of the C region and the director of the Craft Biennale. For the study, six local cultural arts directors were selected as research participants, and their identity as a local cultural arts director and its role were explored, focusing on their narratives. In this process, various types of data such as photographs, documents, in - depth interviews, and conference materials were collected and narrative was analyzed based on deterministic events. The results of the investigation are as follows. The idea of the identity of the local cultural arts directors was found to be in three directions. First, it is the view that the symbolic role of the artistic supervisory system of the 10 persons guarantees the identity. Second, the identity of local cultural arts directors was recognized as a role to find ways to be localized by developing and debating cultural and artistic discourses in various regions. Third, the participants had a concern and affection for local cultural arts, not one-time but continuous, and recognized it as their identity. The directors who participated in the interviews showed that the discourse of cultural arts in various regions were developed and discussed, and they wanted to find ways to be localized. The roles of local cultural arts directors recognized by research participants in connection with their identity are as follows. First, it should be the subject of systematic and long-term planning that can close the year and connect with the art events of the following year. Second, it should play a role of academic / research that can derive the identity of social and cultural ecological analysis connected with the area. Third, local arts professionals are required to act as cultural brokers, ie local culture professionals, who can create a venue for international cultural exchanges. Research on the form of local government supervision as a mediator of local cultural arts is to find out the origin of the identity of local artists and to establish a methodology for the direction of culture and art as a subject of local people. In addition, there is a need for continued interest and research in providing a reflection on the communication and meaning of the desirable local culture, and suggesting the system for cultivating local cultural arts intermediaries.

• Pediatric Infection and Vaccine
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• v.31 no.1
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• pp.25-36
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• 2024

Purpose: Tetracycline is not recommended for children under 12 by guideline due to the risk of tooth discoloration. We aimed to assess the incidence of dental discoloration in Korean children prescribed tetracyclines and investigate whether its risk was greater in tetracycline-exposed children than in the general population. Methods: This population-based cohort study using the Health Insurance Review and Assessment service database included children aged 0-12 years exposed to tetracyclines for at least 1 day between January 2008 and December 2020. The primary outcome was the incidence rate of dental discoloration ≥6 months after prescription, and the standardized incidence ratio (SIR) was evaluated as secondary outcome. Results: 56,990 children were included-1,735 and 55,255 aged <8 and 8-12 years, respectively. 61% children were prescribed tetracycline for <14 days with mostly second-generation tetracyclines, doxycycline (61%) and minocycline (35%). The 5- and 10-year cumulative incidence rates of dental discoloration were 4.1% (95% confidence interval [CI], 3.0-5.7%) and 5.7% (95% CI, 4.1% to 7.8%), respectively, in the 0-7 years age group and 0.8% (95% CI, 0.7% to 0.9%) and 1.3 (95% CI, 1.1% to 1.4%), respectively, in the 8-12 years age group. Tetracycline exposure did not increase such risk compared to that in the general population (SIR, 1.08; 95% CI, 0.69 to 1.60). Conclusions: The incidence of dental discoloration was lower than previously suggested. Relieving the age restriction for prescribing tetracyclines may be considered.

• Journal of Korean Society of Forest Science
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• v.113 no.1
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• pp.118-130
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• 2024

Rehabilitation of mining areas can reduce damage to ecosystems. However, the effects of rehabilitation on ecosystem services (ESs) and its contribution to local communities are not well known. Thus, the aims of this study were to clearly identify the ES beneficiaries affected by mining activities, to determine how the beneficiaries profit from surrounding areas in cooperation with local stakeholders, and to manage the rehabilitation areas for the ESs that the beneficiaries want. This study chose 18 ESs (4 provisioning, 7 regulating, 5 cultural, and 2 habitat services) based on The Economics of Ecosystems and Biodiversity. A semi-structured questionnaire survey using an 11-point Likert scale was conducted among 87 community residents to investigate social awareness and identify key ESs. The survey results from two local communities showed high awareness and demands mainly on cultural (mental and physical health, aesthetic appreciation, and recreation) and regulating services (local climate and air quality, and moderation of extreme events). These services were related to the daily lives of residents in local communities, provided positive benefits, and potentially improved the residents' future livelihoods. However, the average questionnaire scores were limited to 6-7 points, indicating that the benefits to local communities were meager. The residents' awareness of provisioning service was negative, even if it provided goods and profit opportunities. This indicated a disconnection between local communities and provisioning services due to forest rehabilitation that did not consider local communities that traditionally relied on specific provisioning services before the onset of mining activities. Future forest rehabilitation in abandoned mine areas must consider the welfare of local communities for sustainable use of rehabilitated forests and enhancing ESs. In this study, only a qualitative evaluation based on frequency analyses was conducted. The quantification and valuation of key ESs are warranted in the future to promote ESs from forest rehabilitation in abandoned mine areas. The study results would be useful for developing site-specific ES promotion strategies for reforesting mine areas.

• Research in Plant Disease
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• v.30 no.1
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• pp.66-77
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• 2024

Black wood ear mushroom (Auricularia auricula-judae) is one of the most economically important mushrooms in China, Japan, and Korea. The cultivation of wood ear mushrooms on artificial substrates is more efficient in terms of time and cost compared with their natural growth on trees. However, if the substrate cultivation is infected by fast-growing fungi, the relatively slow-growing ear mushroom will be outcompeted, leading to economic losses. In this study, we investigated the competitive fungal isolates from substrates infected with fast-growing fungi for the cultivation of ear mushrooms in Jangheung and Sunchon, Korea. We collected 54 isolates and identified them by sequencing their internal transcribed spacer region with morphological identification. Among the isolates, the dominant isolates were Trichoderma spp. (92.6%), Penicillium spp. (5.6%), and Talaromyces sp. (1.8%). To find an appropriate eco-friendly biocontrol agent, we used five Streptomyces spp. and Benomyl, as controls against Trichoderma spp. and Penicillium spp. Among the six Streptomyces spp., Streptomyces sp. JC203-3 effectively controlled the fungi Trichoderma spp. and Penicillium spp., which pose a significant problem for the substrates of black wood ear mushrooms. This result indicated that this Streptomyces sp. JC203-3 can be used as biocontrol agents to protect against Trichoderma and Penicillium spp.

• Economic and Environmental Geology
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• v.57 no.2
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• pp.161-175
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• 2024

Aggregate typically refers to sand and gravel formed by the transportation of rocks in rivers or artificially crushed, constituting a core resource in the construction industry. Gyeongsangbuk-do, the largest administrative area in South Korea, produces various sources of gravel, including forest, land (excluding other sources), river, and crushed stone. As of 2022, it has extracted approximately 6.96 million cubic meters of aggregate, with permitted production totaling around 4.07 million cubic meters and reported production of about 2.88 million cubic meters. The aggregate demand in Gyeongsangbuk-do is estimated to be 12.39 million cubic meters according to the estimation method in Ready-Mix Concrete. From the supply perspective, about 120 extraction sites are operational, with most municipalities maintaining an appropriate balance between aggregate demand and supply. However, in some areas, there is inbound and outbound transportation of aggregate to neighboring regions. Regions with significant inbound and outbound aggregate transportation in Gyeongsangbuk-do are areas connected to Daegu Metropolitan City and Pohang City along the Gyeongbu rail line, showing a high correlation with population distribution. Gyeongsangbuk-do faces challenges such as population decline, aging rural areas, and insufficient balanced regional development. Analysis using GIS reveals these trends in gravel demand and supply. Currently in this study, Gyeongsangbuk-do meets its demand for aggregate through the supply of various aggregate sources, maintaining stable aggregate procurement. River and terrestrial aggregates may be sustained as short-term supply strategies due to the difficulty of longterm development. Considering the reliance on raw material supply for selective crushing, it suggests the need for raw material management to maintain stability. Gyeongsangbuk-do highlights quarries in the forest as an important resource for sustainable aggregate supply, advocating for the development of large-scale aggregate quarries as a long-term alternative. These research findings are expected to provide valuable insights for formulating strategies for sustainable management and stable utilization of aggregate resources.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.139-172
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• 2023

This study aims to look into the concept of Human Mind and Moral Mind and the issue of their axiological interpretation in Daesoon Thought. In the Song dynasty, the concept of the Human Mind and Moral Mind was understood as indicating two aspects of the universal Human Mind. Discourse on this theory was undertaken by scholars such as Cheng Yichuan (程伊川), Su Shi (蘇軾), and Zhu Xi (朱熹). The differences between the Human Mind and Moral Mind were interpreted as issues of cultivation. The discussion of the Human Mind and Moral Mind were established through a systematic theory by Zhu Xi, and this developed into various forms of discourse and ideological stances thereafter. One of the most important issues of the Human Mind and Moral Mind theory was its axiological interpretation, which was divided largely into three patterns. One was to interpret the Human Mind and Moral Mind as evil and good respectively (proponents included Cheng Yichuan and Zhu Xi in his early theories), the other one saw them as value-neutral and good (proponents included Zhu Xi, Toegye 退溪, and Yulgok 栗谷), and the last one interpretation held them as pre-evil and pre-good (Dasan 茶山). As the Human Mind and Moral Mind can be seen as a universal human issue, the examination of those patterns in the Confucian tradition would be meaningful for understanding the Human Mind and Moral Mind as a theoretical base in Daesoon Thought. In Daesoon Thought, the Human Mind and Moral Mind are defined as private and public respectively, but no further explanation is provided regarding these items. If we infer by considering the two in the light of the overall ideology and values that Daesoon Jinrihoe pursues, the Human Mind can be said to represent basic biological desires such as clothing, food, and sexual satisfaction all of which are human vital activities needed for the preservation of the human race. The Moral Mind can be seen as a mind that is set upon practicing morality and realizing the ideological aims of 'supporting the nation and comforting the people,' 'vast saving all creatures,' and achieving 'harmony and peace for humankind.' However, the conscience and the selfish mind, which are related axiologically to the Human Mind and the Moral Mind, are defined respectively as good and evil and explained in a relatively systematic way which includes conceptual claims and details on the origin of these aspects of mind. The reason why the discussions of the conscience and selfish mind are more systematically described than the Human Mind and Moral Mind seems to be that issues relating to the conscience and selfish mind are more directly applicable to matters of religious doctrine.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.305-335
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• 2024

In the 7th and 8th centuries, Chinese Buddhism was at its peak, and major sects emerged and began to differ from one another in significant ways. This fact was also revealed through several versions of Biographies of the Eminent Monks and changes observable in the peculiarity of their formats. In the early 6th century, Huijiao (慧皎) compiled Gaosengzhuan (高僧傳, Biographies of Eminent Monks) which contains the history of Buddhism after it was introduced to China. At this time, he established a new format called the ten-subjects (十科). In 645, Daoxuan (道宣) used these ten-subjects as the basic framework to compile Xu-Gaosengzhuan (續高僧傳). However, by modifying and supplementing some parts of the ten-subjects, he standardized the ten-subjects into a format suitable for historiography. After the Xu-Gaosengzhuan, several versions of Biographies of the Eminent Monks were compiled in a format that further modified the ten-subjects. Fazang (法藏) wrote Huayanjing zhuanji (華嚴經傳記, 690?) which consisted of the ten-subjects, but the names and meanings of the subjects changed significantly to emphasize the Avatamsaka philosophy. Subsequently, while compiling Hongzan fahuazhuan (弘贊法華傳, 706?), Huixiang (惠詳) compiled a newly modified list of eight-subjects based on the ten-subjects of Gaosengzhuan and Xu-Gaosengzhuan. Sengxiang (僧詳) compiled Fahua xhuanji (法華傳記, 750?) in the format of twelve-subjects which added two new subjects to the ten-subjects of the Huayanjing zhuanji. These two formats focused on faith rather than philosophy. Even in the Chan (Zen) schools, a series of Biographies of the Eminent Monks was compiled from the beginning of the 8th century. Chuan fabaoji (傳法寶紀, 713?), Lengqui shiziji (楞伽師資記, 713?), Lidai fabaoji (歷代法寶記, 774), and Baolin zhuan (寶林傳, 801) are all examples of such compilations. However, the format of these four Biographies of the Eminent Monks was completely different from prior versions. Without setting any subjects, the authors established and described a dharma lineage transmitted continually from master to disciple. This is because Chan Buddhism does not rely on Buddhist texts but focuses on monks achieving realization through other means. At first, only the Chinese patriarchs were listed, but starting with Baolin zhuan, 27 patriarchs including Buddha and Kasyapa were included in the dharma lineage and presented as history. This fictional lineage was based on the need to secure sectarian superiority and legitimacy as Chan Buddhism flourished.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.337-374
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• 2024

Designating and registering cultural heritages are actions taken to effectively preserve and utilize something's value as a form of cultural heritage. It is the designation and registration of cultural heritage that establishes a legal basis for preservation and utilization. The preservation and utilization of cultural heritage starts with recognizing a given object, entity, or idea's value as a form of cultural heritage. Protecting and utilizing these forms of heritage properly can only occurs after something is recognized as a form of cultural heritage. In light of this, new religions, given their relatively short histories, naturally have fewer sites or objects designated or registered forms of cultural heritage. They tend not to actively recognize the value of the heritage they have inherited. Cultural heritage can be appropriately preserved when we recognize that it has potential value cultural and historical that can be designated and registered in the future. Among the designated and registered forms of cultural heritage, those associated with religious culture account for a large proportion; however, most of these are Buddhist. Since new religions have also been around for over 50 or even 100 years in some cases, they should have a foundation to proactively protect various items, sites, and traditions that may be designated and registered in the future. Selecting and listing forms of cultural heritage to be protected, minimizes further change to instead focus on historical and cultural value. This process also involves preparing internal regulations within the religious community regarding the protection and promotion of research on cultural heritage values, preservation, and management of the selected example of cultural heritage. Furthermore, comprehensive management, including cultural heritage and its surrounding environment, are necessary requirements for this process. Although potentially valuable as forms cultural heritage, many have items and sites end up damaged or go missing before they have a chance to be designated and registered. Establishing a foundation for preserving and managing cultural heritage internally within religious communities is meaningful because it preemptively preserves that value even prior to formal designation and registration. Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, houses objects that have obvious value as cultural heritage such as Cheonggye-tap Pagoda. This pagoda and other comparable items at the headquarters should be properly and preemptively preserved in light of their cultural value.