• Korean Journal of Heritage: History & Science
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• v.55 no.2
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• pp.146-165
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• 2022

The purpose of this study is to identify differences in the formative characteristics and system of Jobok by comparing the three relics Ui, Sang, and Daedae, which comprised Jeon-Sik's Jobok, with the data in the literature and five excavated Jobok relics, Sin Kyung-yu, Kwon-Woo, Hwasan-Gun, Milchang-Gun, and Lee Ik-jeong, from the 17th and 18th centuries. Jeon-Sik'sJobok was designated as a Gyeongbuk tangible cultural heritage, Sangju JeonSik Jobok and Crafts, in 2021. The three components of Jeon-Sik's Jobok are valuable as historical data since they are the oldest relics confirming colors. Regrettably, the edging fabric of the Ui made of red twill was mostly lost, with only traces remaining. Based on records, it was presumed that the edging fabric was black. It was confirmed that white decorative lines were yet to be used. In Jeon Sik's Sang, only the three front widths and one rear width remain, but the shape of the four rear widths can be inferred, and the creases were held only at the waist. Eighteenth-century Sang was connected at intervals at the end of the waist. Seventeenth-century Sang was connected with a slight overlapping of the rear Sang below the front Sang; therefore, it is assumed that Jeon Sik's Sang was also connected by overlapping the rear by more or less than 5cm below the front. After Hwasan-gun, the Sang was first made using black lines, then white lines were inserted, and, finally, it was pleated from the waist to the hem. The Daedae made the Yo and the Sin by folding the corners to form a 冂 shape with a single long band. The white Ju(紬) and the green yumunsa were used for the Daedae and the edges. This matches the color of the Daedae seen in the Jobok portraits of Milchang-gun, Lee Ik-jeong, and Jeong Hwi-ryang from the 18th century. In the 17th century, the Daedae made the Yo and the Sin by folding a long band like the Daedae of Jeon-Sik. After the 18th century, the Yo and the Sin were made separately and connected. To tie the Daedae to the waist, thin straps were attached at both ends. The relics of Jeon-Sik can be evaluated as reflecting the 17th-century Jobok system in terms of color and shape. Furthermore, it can be said that they are important historical data complementing the insufficient or inaccurate records of the Gukjoolyeui-seolye and Gyeongguk-daejeon.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.165-197
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• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

• Journal of Embryo Transfer
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• v.21 no.4
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• pp.331-338
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• 2006

This survey was carried out to investigate the occurrence of reproductive disorders in Korean native cattle (Hanwoo). The general management status such as barn type, feed intake, parity and type of reproductive disorders were examined in the Hanwoo farms. In this survey, the total incidence of reproductive disorders that was assessed from 54 Hanwoo farms was 11.6% (73/ 631). We first examined the incidence of reproductive disorders following herd size per farm. The rates of reproductive disorders in under 10 heads, 10 to 20 heads and over 20 heads were 25.2%, 9.4% and 8.3%, respectively (P<0.05). The rate of reproductive disorders in tie stall barn was significantly (P<0.05) higher than that in free stall barn (14.9% vs. 8.1%). The major types of reproductive disorders were follicular cysts (21.8%), fat necrosis (21.8%), and repeat breeding (17.8%). The rate of reproductive disorders assessed by the parity tended to decrease as the parity increased. The relationship between incidence of reproductive disorders and body condition score (BCS) was investigated in 203 Hanwoo. The incidence of reproductive disorder was 80.0%, 8.8%, 9.4%, 10.0%, 33.3% and 57.1% at 1.5, 2.0, 2.5, 3.0, 3.5 and 4.0 of BCS, respectively. These data show that the increase of herd size, barn type and BCS affect the incidence of reproductive disorders such as follicular cysts, fat necrosis and repeat breeding in Hanwoo.

• Applied Biological Chemistry
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• v.9
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• pp.41-57
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• 1968

Changes of acids (total, titratable and combined form) and sugars (total, reducing and non-reducing) in the edible part and the rind of 17 varieties the in growing and ripening period were investigated. The results were summarized as follows. 1) The percentage of rind was notably decreased in growing period and slightly in the ripening period- It may suggest that the rates of translocation of metabolite from leaves to each part of fruit are different with growth phase. 2) The heavier the weight of fruit, the higher the percentage of rind was and the varieties having over 200 g per fruit showed the value over 30 in the rind percentage and over 15 in the number seeds per fruit. 3) Total acid contents in the rind were highest at the maximum grow th of fruit except in Citrus grandis having tie lowest value (below 20 me/100 g F.W). of total acid at maximum point in which total acid content is steadily increase. 4) Total acid and titratable acid in the edible part and total acid and combined acid in whole fruit life showed 0.933 and 0.970 of correlation coefficient significant at 1% level respectively, and most acid in the edible part was titratable acid(73%) whereas acid in the rind consists mostly of combined acid. 5) The content of combined acid in the ripening period increased in the edible part and decreased in the rind. It may be contributed to translocation of some cations from the rind to the edible part. 6) The grouping criteria on citrus fruit were applicable on melon, watermelon and tomatoes. 7) The contents of total sugar and non-reducing sugar in the edible part were continuously increased whereas the content of reducing sugar were decreased in certain varieties, notablly in citrus natsudaidai. The correlation coefficient between total sugar and reducing sugar in the edible part with ripening decreased as $0.849^{**},\;0.732^{**}.\;0.583^*$. ( $^{**}$: significant at 1% level and $^{*}:$: at 5%) 8) 61% of total sugar in the edible part was non-reducing sugar whereas 88% of total sugar in the rind was reducing form at the end of ripening and the correlation coefficient between total and non-reducing sugar in the edible part was 0.861 end total and reducing sugar in the rind was 0.972, both significant at 1% level. 9) Varieties having the percentage of the rind below 36 showed higher value than I in the ratio of total sugar in the edible part to one in the rind. It may suggest that there exists any intimate relation between relative sugar content and growth rate of fruit parts. 10) Citrus unshiu in Guje island showed lower values in the content of acid and sugar, and the rind percentage but higher sweetness index (the ratio of total sugar to titratable acid) comparing with the same variety in Jeiu.