• 제목/요약/키워드: Japanese sea horse

검색결과 6건 처리시간 0.023초

한국 남해연안에 서식하는 해마류의 분포와 분류학적 재검토 (Taxonomical Reexamination and Distribution of Sea horses in the Southern Sea of South Korea)

  • 김태일;한원민;이근의;이기원
    • 수산해양교육연구
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    • 제28권4호
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    • pp.1159-1170
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    • 2016
  • This study examines the distribution and taxonomy of sea horses in South Korea, specifically sea horses that were caught in the Southern Sea, centering on Yeosu, South Korea. Specimen collection methods The samples were collected by set net, skimming nets, dragnets, and landing nets on a boat, as well as scuba diving. A total of 128 sea horses belonging to three species were collected. To investigate the exact distribution pattern, the catch per unit effort and the population density per $1,000m^2$ were calculated for each site in the Southern Sea. The result shows the highest catch by set nets was 29 sea horses a day in Site B at Dolsan-eup, Port Impo, and the highest catch by scuba diving was 8 sea horses a day in Site B at Gijang-gun, Busan. The highest population density was 61.2 sea horses in the coast of Gijang-gun, Busan. Genetic information analysis and morphological analysis were performed for determination of species. As a result, four Hippocampus trimaculatus, (flat-faced sea horses), 45 Hippocampus coronatus (Crowned sea horses), and 79 Hippocampus mohnikei (Japanese sea horses) were distinguished.

1997 년 춘계의 동중국해 및 황해에 대한 어군의 분포특성 (Distribution Characteristics of Fish Schools in the Yellow Sea and the East China Sea in the Spring of 1997)

  • 이대재
    • 수산해양기술연구
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    • 제38권3호
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    • pp.241-248
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    • 2002
  • 황해, 동중국 해역에서 서식하는 어업생물 자원의 평가 및 그 관리에 필요한 기초 자료를 수집하기 위한 시도로서, 1997 년도에 부경대학교와 일본 장기대학이 공동으로 실시한 어업자원조사중에서 주로 계량어군탐지기를 이용하여 수집한 자료를 분석, 고찰한 결과를 요약하면 다음과 같다. 1 황해, 동중국해에 설정한 9개의 조사정점에서 저층트롤에 의한 어획량은 7.7~182.48 kg/hour이었고, 그때 어획된 어종수는 7~34 종이었다. 2. 1997년 5월에 동중국해에 있어서의 어군의 분포는 황해 중부의 저층 냉수역과 동중국해 중앙해역의 저층 고온수역, 또 쿠로시오계의 난류와 황해 냉수 및 대륙 연안수의 사이에 형성된 제주도 남부의 전선역에서 그 어군도가 매우 높았다. 3. 황해, 동중국해의 조사대상해역의 전수층부와 저층부에 대한 어군의 평균 체적산란강도는 각각 -74.57 ㏈, -68.24 ㏈로서 저층부가 전수층부에 비해 5.67 ㏈ 더 높았다. 4. 본 연구의 조사대상해역에 대한 어군의 분포밀도를 추정한 결과, 전수층에 대해서는 6.65$\times$$10^{-5}$ kg/㎥이었고, 저층부에 있어서는 2.86$\times$$10^{-4}$ kg/㎥이었다.

동북아세아(東北亞細亞) 고(袴)의 발생(發生) 및 전파(傳播)에 관(關)한 연구(硏究) - $4{\sim}7$세기(世紀) 중심으로 - (A study on the origination and transmission of Koh(袴) in Northeast Asia-from the 4th century to 7th century)

  • 박경자;이진경
    • 복식
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    • 제15권
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    • pp.177-194
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    • 1990
  • Koh(袴) was a type of dress worn on the lower part of the body which was commonly used in the Northeast Asia. It was originally used by the Northern race for the need of nomadism or hunting. The origin of the Koh which appeared in the area would be found from the trousers of the Huns who influenced in the Northeast Asia, and became in the part of the Scythian culture. The Scythians are the nomadizing race inhabited in the Northern Caucasas on the wast of the Black Sea and influenced on the inland Eurasian steppe as the first typical horse-riding race. The objectives of Koh which had been worn in the Scythian, Mongolia, Korea as well as Japan as a part of Dongho dress and ornaments and to contemplate the transmission process by cultural exchange among different races for the period from 4th century to 7th century. 1. The Origination of the Koh The Koh was originated by the environmental factor to protect the cold in the North but also from the heat in the South, and was changed and developed as gradually satisfying to the needs of the times. In the Northeast Asia the Koh was in the class of the Northern Chinese garment, and was used widely by the horse riding Scythians who moved widely from the Eurasian inland to Japan. The oldest original which could reflect the type of the Northern clothes was a pair of trousers discovered in the Huns remains of Noin Ula. This showed the exact form of hunting clothes and had a similar form with the Korean female tro-users. Since the same form of trousers drawn on the wall painting of which was excavated 4-5th century ancient Koguryo(高句麗) tomb was the same form the trousers of Noin Ula seemed to be the original form of Koh in the Northeast Asia. 2. The Chinese Trousers It was the time of the King Mooryung(武靈王) in the Cho(趙) Dynasty B.C. 3th century that the trousers used regularly in China. However, the Koh had been used as undergarment which functioned for the protection of the cold not the horseriding garment. The trousers seemed to be not very obviously shown off since the Poh (袍) was long, but mainly used by the people from lower class. As people learned the adapted the trousers. It was essential for the times of war and quarrel. The king himself started wearing the Koh. The Chinese trousers were influenced by the Huns, the Northern clothes of the Scythian culture, and similar to the Korean clothes. 3. The Korean Trousers Korean was a race bared from the Eastern foreign group. It was obvious that the clothes was Baji-Jeogori(바지 저고리), the garment of the Northern people. This had the same form of the Scythian dress and ornaments which was excavated from the Mongolian Noin Ula. The Scythian dress and ornaments were influenced from the Ancient West Asia Empire and transmitted to the Northeast Koguryu by the horseriding Scythian. The trousers were kept in the traditional style by the common people in Korea were transmitted to Japan which were for behind in cultural aspect, as well as got used to the Chinese as the efficient clothes though active cultural exchange. 4. The Japanese Trousers The ancient Japanese clothes were influenced by the Southern factor but not the form of the Koh. As the Korean people group was moving towards Japan and conquer the Japanese in the 4-5th century, however, North Altaic culture was formed and at the same time the clothes were also developed. The most influenced clothes at this time were those of Baekge(百濟) and the trousers form called Euigon became the main form. Because of the climatic regional factor, it was tied not at the ankle but under the knee. From the view the ancient Japanese clothes disappeard about that time, it could be due to the conquest of the culturally superior race but not the transmission of the culture. In the latest 7th century both the Chinese and Japanese dress forms were present, but the Dongho(東胡) dress and its ornament from Korea was still the basic of the Japanese dress form.

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한국 남해안의 잠재어업자원 조사연구 - 저층크롤 어획량의 생물학적 조성 - (Investigations of the Potential Fisheries Resources in the Southern Waters of Korea - Biological Composition of Demersal Trawl Catches -)

  • 이대재;김진건;신형호
    • 수산해양기술연구
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    • 제34권3호
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    • pp.241-258
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    • 1998
  • 우리나라 남해안에 대한 어업생물자원의 평가와 관리 및 유효이용방안 등을 모색하기 위한 기초연구로서, 남해안의 전해역에 설정한 생물학적 샘플링 정점을 대상으로 저층트롤에 의한 시험조업을 실시하고, 이들 정점에서 샘플링된 어획물의 생물학적 조성, 計量魚探調査와 관련한 漁獲選擇性의 영향 底棲漁業資源의 분포실태 등을 분석, 고찰한 결과를 요약하면 다음과 같다. 1. 1996년 10월과 1997년 1월, 3월, 7월~8월, 9월 ~ 10월에 우리나라 남해안에 설정한 64개의 조사정점을 대상으로 저층트롤에 의한 시험조업을 실시한 결과, 魚類 114종, 軟體類 8종, 甲殼類 7종(총 129종)에 총 9,9910.6 kg이 어획되었는 데, 이 중에서 어류의 점유비율은 전갱이 19.8%, 고등어 15.0%, 달강어 6.2%, 전어 6.1%, 병어 5.1%, 아귀 5.1%, 눈볼대 3.6%, 밴댕이 3.5%, 꼼치 3.4%, 꼬치고기 1.4% 등이었고, 甲殼類로서는 깨다시꽃게 0.34%, 보리새우 0.18% 등이었고, 頭足類로서는 창꼴두기 9.0%, 살오징어 5.8%, 참갑오징어 0.28% 등이 어획되었다.2. 1996년 ~ 1997년 사이에 우리나라 남해안에 설정한 트롤조사정점을 대상으로 실시한 저층트롤조업에 의해 어획된 어획량을 트롤예망층의 공간체적으로 나누어 산출한 단위체적당에 대한 어업생물자원의 분포밀도는 해역, 계절, 어획 어종의 조성, 조업시간 등에 따라 큰 차이를 나타내었으나, 그 값은 17.9 x 10$^{-6}$ ~ 1,440.9 x 10$^{-8}$kg/m$^{3}$의 범위였고, 그 평균적인 분포밀도는 153.8 x 10$^{-6}$kg/m$^{3}$이었다. 3.우리나라 남해안에 설정한 64개의 조사정점에서 어구의 파망사고 및 조업장애가 없었던 50개의 트롤정점을 대상으로 끝자루와 커버 네트에 의한 어획비율을 조사한 결과, 커버 네트에 의한 어획비율은 0.7 ~ 91.9%의 범위로서, 그 평균적인 어획비율은 44.4%였다. 이처럼 우리나라 남해안에서는 어족자원의 감소 등에 기인하여 소형어의 어획비율이 매우 높은 실정이기 때문에 향후, TAC제도가 도입되는 경우, 조업어선에서는 상품 가치가 적은 이들 소형어를 바다에 그대로 폐기할 우려가 있으므로 소형어의 어획방지와 서식환경의 보호를 위한 대책의 수립이 절실히 요구된다.

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동북(東北)아시아 유의 기원(起源)과 그 교류(交流)에 관(關)한 연구(硏究) -$4{\sim}8$세기(世紀)를 중심(中心)으로- (A study on the origination and Transmission of Yu in Northeast Asia. -from the 4th Century to the 8th Century-)

  • 박경자;조선희
    • 복식
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    • 제17권
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    • pp.29-43
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    • 1991
  • Yu was a type of dress worn on the upper part of the body which was commonly used in Northeast Asia. It was originally used by the Northern race for the need of courtesy as well as protecting cold. It was believed that Yu in Northeast Asia, which was called Kaftan, was came from Scythai lived in North Eurasian land around the Black sea. Scythians were the first-formed horse-riding race in the world and their civilization influenced those of far Asiatic sector along the steppe route. As their power expanded, their costume culture transmitted to the East(China, Korea, Japan). The upper garment, Yu, was characterized by the left-sided collars, narrow sleeves belted at the waist to the length of the hip line and the tight trouser on the lower part, which we commonly called HoBok(胡服) style. 1. Yu in Northeast Asia was originated from the Eurasians, Scythian Culture. Being exchanged, active style costumes were widely used among Chinese, Koreans and Japanese throughout centuries' including $4{\sim}8$ century. 2. Chinese Yu had a style of wide-sleeves and right-sided collars. The traditional costumes of Han race are consisted of wide-sleeved Yu on the upper and long-skirt on the lower part of the body. Before the adoptation of HoBok during reign of King Jo Mooryung in 307. B.C., HoBok style had already found in the remains since the Sang period. There were various names among Yu during the Han period. Seup, Sean Eui, Kye, Kyu were one of the styles and several names were meant for collar and sleeves. During $4{\sim}8$ centuries, clothes of right-sided collar were found, superior to that of left-sided and narrow sleeves were widely used both the royal and the humble. Various styles of decoration were seen in Yu around neck, back and sleeves comparing other nations. 3. Yu, in Korea, was typical style of Northern-bound HoBok. Both men and women had similarity in Yu style, narrow sleeves, left-sided collar, belted at the waist and to the length of hip line. Influenced by Han race, in the $4th{\sim}8th$ centuries, dual system of collar was found. But we cannot see major change in Yu and finally was connected to the present. 4. The original design of the Japanese costumes was not similar to that of Northern nomadic hunting race, which was suitable for horse-riding activities. Owing to the climates along the island, we could see various conditions ranging from the cold and to the warm. Influenced by the climates, pulling over the neck(Pancho style) were major design in Japan. As Korea was advanced earlier than Japan, Korean landed Japanese territory showing clothes. So primitive costumes had changes in style. During the $4th{\sim}8th$ period. The Korean mode was found in Haniwa (which was built to make sacrifices to the dead King) and costumes in Jeong Chang Won. Among the costumes in Jeong Chang Won, we put 3 or more costumes to the category of Yu characterizing elements of Korea and Tang period. From the $4th{\sim}8th$ century, China, Korea, Japan fell into the same cultural category, Scythai. Styles in Yu among three nations, we saw little differences, basically along times. Originated from the West Asia, Yu was transmitted to the far East changing Chinese costumes, Koreans melted it into the traditional elements and then influenced Japan.

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민화에 나타난 십이지동물의 민속의식에 관한 연구 (Study on Folklore Consciousness of Twelve Chinese Zodiac Animals Shown in Folk Painting)

  • 이종관
    • 한국산학기술학회논문지
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    • 제17권6호
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    • pp.347-359
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    • 2016
  • 사람은 본인의 생각과는 무관하게 열두 동물 중에 하나의 동물 "띠"라고 하는 개념과 연관된다. 생활 주변에서 뿌리 깊게 지닌 "띠"의 문화와 이에 대한 민속학적 관점에서 민화에 나타난 십이지의 의미를 살펴봄으로써 아시아권의 민속신앙과 감정 그리고 문화적 배경을 알아보면서 상호 영향과 변화하는 과정을 이해하는 계기가 되기를 기대하며 작성된 글이다. 연구결과 쥐라고 하는 동물은 인간과 더불어 함께 하며 설화나 자연계에서 동반하고 있으며, 소라는 동물은 인류와 함께 더불어 공존하면서 인류의 문명과 같이하고 있다. 호랑이는 인간에게 벽사의 신으로 가장 두려우면서도 가까이하고 있다. 설화 속의 토끼는 인간에게 희망과 이상을 심어주고 있다. 상상 속의 용은 토속신앙의 깊은 뿌리를 형성하고 있으며, 농경문화와 인류의 수호신으로 자리하고 있다. 뱀은 대마도와 제주도에서는 인간을 지켜주는 해신으로 사람들의 생활 속에 깊이 신앙되고 있음을 알 수 있었다. 유목문화에서의 말은 그들의 수호신으로 또는 신과의 영매자로서 유목사회의 기본으로 숭상되고 있었다. 고대 일본인들은 원숭이를 신성시하였으며 보물과 연관 지었다. 원숭이의 지혜를 빌리려는 인간의 욕구의 욕구가 담겨 있다. 닭은 인간과 함께 살아가면서 하늘과 인간 세계를 연결하는 길조로서 의미를 담고 있다. 개는 무속의 저승 설화에서 이승과 저승을 연결하는 메신저의 기능을 수행하는 것으로 신앙되고 있다. 돼지 역시 인간과 공존하며 다산의 의미로 해석되고 있다. 십이지 동물은 민족 간에 의미는 다소 다를지 몰라도 인간과 함께 공유하며 인간의 내면에 자리 잡고 사람들의 생활 속에서 신앙되고 있음을 알 수 있었다.