• Journal of Embryo Transfer
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• v.21 no.3
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• pp.225-231
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• 2006

The objective of this study was to determine changes in serum hormone concentrations, blood chemical values and recovery rate of in vivo embryos during the estrous cycle following super-ovulation treatments in Jeju black cows. Superovulation was induced by subcutaneous administration of FSH twice a day for 4 days. Serum hormones were assayed by radioimmunoassay (RIA) and blood chemical values were analyzed by blood analyser system. Embryos were collected from all treated black cows using nonsurgical technique on day 7 after artificial insemination (AI). The results of this study were summarized as follows: 1. The progesterone concentrations were $7.2{\pm}3.8ng/ml$ at day -11 and $0.3{\pm}0.1ng/mL$ at day 0 (Day 0 is the first day of AI). The estradiol concentrations were $10.6{\pm}4.48pg/ml$ at day -11 and $15.0{\pm}2.2pg/ml$ at day 0. The lowest level of progesterone was measured at day 0. The highest levels of estradiol was measured at day 0. 2. The blood chemical values of treated black cows were no significant differences in normal cow values. 3. Sixty two embryos were collected in 12 black cows. Among the collected embryos, 37 embryos (59.7%) could be transferred into recipients. These results would be used as the basic informations for changing patterns of hormonal level and blood biochemistry in Jeju black cow with superovulation.

• Sim-seong Yeon-gu
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• v.30 no.2
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• pp.145-186
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• 2015

This thesis discusses and analyzes Jeju island's shamanistic myth "Samgong Bonpoori" from the perspective of analytical psychology. Similar to the "I live on my fortune"-type folktales discovered in the Korean mainland, "Samgong Bonpoori" is such a widespread myth that similar folktales are found not only in East Asian regions, including Korea, Japan, and China, but also in Ireland. The essence of the story is as follows; One day, a father asked his three daughters whose fortune they lived on. The first two daughters claimed that they owe their lives to their parents. However, the youngest daughter, Gameunjang-agi, replied, against his expectation, that "I live on my own fortune," and showed her fortune and virtue were physically embodied in the line drawn from her genitals to navel. Her answer enrages his father so fiercely that she was expelled and forced to embark on a journey with no one but a black cow carrying food to accompany her. In retaliation for telling lies against her, Gameunjang-agi transformed her two sisters into a centipede and a mushroom, while her parents were turned into beggars afflicted with blindness. Afterward, Gameunjang-agi wandered around the country and eventually found love with a Chinese yam digger. Not long after, they got married, and as a couple, they stumbled upon roots of gold in fields, which brought them an incredible amount of wealth. After this miracle has happened, Gameunjang-agi began to wonder about the status of her parents and decided to organize a party for all the beggars and the blinds in the country. She eventually found her parents and got a chance to reconcile with her sisters. The story ends with her parents regaining their eyesight and Gameunjang-agi reestablishing herself as the "Goddess of Providence." "Samgong Bonpoori" is a myth about a God. A God is ontologically a supremely perfect being; however, in this thesis, it will be discussed as a part of a folktale. Gameunjang-agi can be seen as the anima archetype of the father, which reveals the process of a paternal consciousness being transformed over time. At first, her parents deny Gameunjang-agi. However, after years of suffering from blindness, they regain their eyesight and finally recognize their daughter. This signifies that Gameunjang-agi is a being that has come into the world for a certain "purpose." Gameunjang-agi embodies the creative function of "femininity" that can renew the existing collective consciousness embedded in the patriarchal system. Such recognition of femininity matters to men to a great degree as well as to women. Without knowing their true nature (femininity), the two sisters submit themselves to their parents and conventional values. Not until they suffer from being transformed and captured into small and insignificant beings, a centipede and a mushroom, which symbolize their shadow, they fail to develop their self-awareness. Meanwhile, by reconciling with her parents and sisters--playing a significant role in reuniting the family--Gameunjang-agi turns out to be a figure that can reveal what it truly means to have self-awareness and achieve Self-realization. In conclusion, this story illustrates that recognition of femininity matters to men to a great degree as well as to women, and women's Self-realization plays a critical role in revitalizing the collective consciousness embedded in the patriarchal system.