• Journal of agriculture & life science
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• v.53 no.6
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• pp.23-33
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• 2019

In accordance with a change in the management information system containing the management record and planning for the entire national forest in South Korea by an amendment of the relevant law (The national forest management planning and methods, Korea Forest Service), in this study, average, the maximum, and the minimum values for DBH were presented while only average values were required before the amendment. In this regard, there is a need for an estimation algorithm by which all the existing values for DBH established before the revision can be converted to the highest and the lowest ones. The purpose of this study is to develop an estimation equation to automatically show the minimum and the maximum values for DBH for 12 main tree species from the data in the national forest management information system. In order to develop the estimation equation for the minimum and the maximum values for DBH, there was exploited the 6,858 fixed sample plots of the fifth and the sixth national forest inventory between in 2006 and 2015. Two estimation models were applied for DBH-tree age and DHB-tree height using such growth variables as DBH, tree age, and height, to draw the estimation equation for the maximum and the minimum values for DBH. The findings showed that the most suitable model to estimate the minimum and the maximum values for DBH was Dmin=a+bD+cH, Dmax=a+bD+cH with the variables of DBH and height. Based on these optimal models, the estimation equation was devised for the minimum and the maximum values for DBH for the 12 main tree species.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.12
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• pp.558-569
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• 2020

This study examined the frequency of a broiler's stay in each area as stock density using an ICT-based image analysis technique from the perspective of precision livestock farming (PLF) according to the increase in the domestic broiler farms to understand the normal behavior patterns of broilers by age. The broiler was used in the experimental box (3.3×2.7 m) in a poultry house in Gyeonggi province. The stock densities were 9.5 birds/㎡ (n=85) and 19 birds/㎡ (n=170), respectively, and the frequency of stay by feeding, water, and rest area was monitored using a top-view camera. The image data of three-colored-specific broilers identified as the stock density were acquired by age (12, 16, 22, 27, and 29 days) for six hours. In the collected image data, the object tracking technique was used to record the cumulative movement path by connecting approximately 640,000 frames at 30 fps to quantify the frequency of stay in each area. In each stock density, it was significant in the order of the rest area, feeding, and water area (p<0.001). In 9.5 birds/㎡, it was at 57.9, 24.2, and 17.9 %, and 73.2, 16.8, and 10 % in 19 birds/㎡. The frequency of a broiler's stay could be evaluated in each area as the stock density using an ICT-based image analysis technique that minimizes stress. This method is expected to be used to provide basic material for developing an ICT-based management system through real-time monitoring.

• Journal of Korea Entertainment Industry Association
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• v.14 no.4
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• pp.187-198
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• 2020

With the cultural background of whiteness I did examine the universal meaning of absolute good, the special of psychosis, and the fantastic of femininity and memory/record. As an example I analyzed the symbolic meaning of white used in Korean films. Unconditional goodness, white as a generality: White color in all the films of good-evil confrontation falls into this category. The most obvious and the simplest configuration are the black-white dichotomy. In Nameless Gangster: Rules of Time(2011), The Merciless(2016), Asura: The City of Madness(2016) and The Bad Guys: Reign of Chaos(2019), white is the absolute good but it is not limited to a fair key figure. Paradoxically, black is not given only to the side of absolute evil. White is used to be a flexible visual device that reflects the socio-political situation without changing the meaning of the general good. Psychosis and pills, white as a peculiarity: The visual function that emphasizes sado-masochism in the absolute good and the universal symbol of white extends to psychotic specificities such as hysteria. In all the films creating horror, white symbolizes the mentally disabled and the pill for healing. Femininity and haunted white: White of absolute good is expressed by the socio-cultural tendency of femininity and the black-white contrast of vision is applied to the gender difference. In general the women's sexuality is emphasized in color red, but white is arranged in the background. In TaeGukGi: Brotherhood Of War(2004), 71: Into The Fire(2010), My Way(2011), The Front Line(2011), Roaring Currents(2014), Northern Limit Line(2015), The Battle: Roar to Victory(2019) and Battle of Jangsari(2019), white given to female figures sticks to the traditional femininity such as motherhood, sacrifice and weakness. The concept of specters is applied to desires, memories/records, history, fantasy, virtual/reality and social media images. The film history capturing to list memories and moments brings up the specters of socio-political genealogy. Most of films aiming for socio-political change are its examples and white constituting Mise-en-scene records to remember a historical event in Peppermint Candy(2000), The Attorney(2013) and A Taxi Driver(2017).

• The Korean Journal of Archival Studies
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• no.69
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• pp.95-128
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• 2021

As interest in private records began to develop in the research of archivists, discussions began about the value of private records and how to collect and manage private records from the standpoint of archivists. After that, the conceptual discussion on community archives, from the point of view of the community, collecting and preserving their own records, and the democratization of records and the sovereignty of records are discussed. As a result of this trend, maeul making projects were started in each region, and citizen archivists appeared who do archives activities. and research on the role and system of public institutions to support them and community archives. Recently, as research on regional record activities has begun, the current status of education and activities in each region is being announced. in addition archives education programs are being actively conducted nationwide to train citizen archivists. The purpose of this thesis is to find out their identity of their, in order to cultivate sustainable citizen archivists and to suggest the direction the citizen archivists training program should pursue. First, we consider that the educational goal of citizen archivists training program is to train citizen archivists who practice the knowledge learned through education, and examine the identity of 'citizen archivist', the goal of training education. In this study, local archivists are regarded as local members who engage in archiving activities based on their locality, and they are judged to be the main actors and core beings in building community archives. Also the activities of citizen archivists are viewed as active and subjective beings that realize 'Archival autonomy' by implementing 'Archival autonomy'. In addition, it analyzes the cases of researchable citizen archivist training programs in Korea that were conducted to foster local archivists and examines the current situation. Finally, the direction of citizen archivists training program for cultivating citizen archivists is presented. In this paper, I think that the citizen archivists training program should be designed as a curriculum to parctice the education goal, not as public program.

• Korean Journal of Environment and Ecology
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• v.35 no.6
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• pp.594-600
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• 2021

The purpose of this study is to observe the period of mating calls of cicadas in South Korea to identify the emergence period and geographic distribution for each cicada species. The study sites were 19 protection areas nationwide. The mating calls of cicadas were collected over the 12 months of 2019. A bioacoustics measuring device was installed to record the mating calls of cicadas in WAV, 44,100Hz format for 1 minute every hour. The temperature was recorded once or twice every hour using a micro-meteorological measuring device. Nine species of Korean cicadinae were studied. The start and end periods of mating calls were recorded for each cicada species for the subsequent analysis. The analysis results showed that nine cicada species appeared in the 19 protection areas. The chronological order of mating call periods for each species was as follows: Cryptotympana atrata (7/12 - 9/30), Meimuna opalifera (7/27 - 10/20), Hyalessa fuscata (7/25 - 10/9), Graptopsaltria nigrofuscata (7/28 - 9/5), Platypleura kaempferi (7/3 - 9/29), Suisha coreana (9/14 - 10/30), Leptosemia takanonis (6/26 - 8/2), Auritibicen intermedius (7/27 - 9/28), and Meimuna mongolica (8/8 - 9/11). The mating call period was between 35 (Meimuna mongolica) and 89 (Platypleura kaempferi) days, with the average being 62 days. The elevation above sea level for the habitats of each species was as follows: 5 - 386 m for Cryptotympana atrata, 7 - 759 m for Meimuna opalifera, 7 - 967 m for Hyalessa fuscata, 42 - 700m for Graptopsaltria nigrofuscata, 7 - 700 m for Platypleura kaempferi, 5 - 759 m for Suisha coreana, 7 - 759 m for Leptosemia takanonis, 397 - 967 m for Auritibicen intermedius, and 7 - 42 m for Meimuna mongolica. The average temperature of the habitats of each species was as follows: 23.9℃ for Cryptotympana atrata, 21.8℃ for Meimuna opalifera, 22℃ for Hyalessa fuscata, 23℃ for Graptopsaltria nigrofuscata, 22.9℃ for Platypleura kaempferi, 14.6℃ for Suisha coreana, 20.6℃ for Leptosemia takanonis, 19.3℃ for Auritibicen intermedius, and 24.4℃ for Meimuna mongolica. In terms of the habitat distribution of species, Meimuna opalifera, Hyalessa fuscata, and Platypleura kaempferi were distributed in more than 15 protection sites. Cryptotympana atrata was distributed in the lowlands in the southwest. Graptopsaltria nigrofuscata was distributed in the western area of the Korean Peninsula. Suisha coreana was distributed in areas excluding high mountain areas and parts of the southeast area. Leptosemia takanonis was distributed in areas near the mountains. Auritibicen intermedius was distributed locally in the high mountain areas. Meimuna mongolica was distributed locally in flat wetlands.

• Korean Journal of Heritage: History & Science
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• v.57 no.2
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• pp.144-166
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• 2024

The Cultural Heritage Committee is an important organization that has been deliberating on important matters related to the preservation of cultural properties in the Republic of Korea for more than 60 years since 1962. The Cultural Heritage Preservation Committee was active in 1961, which was a short period of about a year, but the minutes prepared at the time confirmed that it had the following meanings. First of all, legally, it was meaningful in that the concept of cultural property or intangible cultural property was used for the first time in Korea in laws and regulations on the term of office of professional members. These matters became the basis for the operation of the current Cultural Heritage Protection Act and the Cultural Heritage Committee. The following confirms that, unlike previously known activities, they were active despite political upheaval at the time. In spite of rapid regime change at the time, the committee had no change in its members, and the meetings continued without interruption. At that time, there was an exclusive relationship between different groups in relation to the preservation of cultural heritage, and this relationship was confirmed by the minutes that disappeared with the establishment of the Cultural Heritage Management Bureau, which integrated these groups. Finally, the form of the minutes prepared then shows the form of documentation at the time, where it is confirmed that the traditional documentation format is changing into a new form. It can be good research material in terms of modern and contemporary bibliography. As discussed earlier, the Cultural Heritage Conservation Committee of 1961 has historical significance in terms of legal and actual activities. The reason why the committee's activities were low valued is presumed to be that the minutes and related documents prepared at the time were not organized well due to the lack of a related administrative system. The minutes of the Cultural Heritage Conservation Committee record various facts about cultural heritage policies and decisions at that time. Therefore, analysis and research on these contents can reveal more facts about the cultural heritage policies and perceptions of that time.

• Journal of Korean Medical classics
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• v.3
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• pp.218-247
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• 1989

As mentioned above, I got the next conclusion since I had considered the medical contents of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代) through several bibliographic records. 1. There were Pung-baeg(風伯), Uh-sa(雨師), Un-sa(雲師) that were the names of the governmental officials during the ancient period of Whan-ung(桓雄). Among them, Uh-sa specially managed the treatment for diseases. When we think of the significance of Pung(風)-which means the winds, Uh(雨)-which means the rain, Un(雲)-which means of clouds, we will find out that the human life will be affected by all kinds of phenomena of the nature. So I can infer that ancestries could prevent and treat diseases with adjusting them tn the changes in the weather. 2. There were five government officials(五事) in the ancient period of Whan-ung(桓雄上古時代). They are Uh-ga(牛加), Ma-ga(馬加), Ku-ga(狗加), Cheo-ga(猪加) and Yang-ga(羊加), and had charges of five important duties. Among them, Cheo-ga was set to a charge of treatment for diseases. So we can notice that there existed people who treated for diseases professionally. When we think of the meanings of Uh(牛)-which intends cows or bulls. Ma(馬)-which intends horses, Ku(狗)-which intends dogs, Cheo(猪)-which intends wild boars and Yang(羊)-which intends sheep, we can see that livestocks would be raised at that time, and they came to have more chances to digest meat. Since the digestion of meat became to be a burden on the stomach and the intestines, it might cause a lot of indigestive troubles. 3. When I compared Tan-gun Pal-ga(檀君八加) with the Oh-ga(五加) in the ancient period of Whan-ung(桓雄上古時代), I could tell that the community of Tan-gun's period is more advanced and specialized than one of Whan-ung's. When I think of the next sentence ; "The Prince Imperial, Bu-u(夫虞) become to be a Ro-ga(鷺加), who treat for diseases professionally.", I am sure that the treatment for diseases was more importment than any other things, because he was the third son of Tan-gun(檀君). 4. According to Tan-gun(檀君) mythology, Whan-ung(桓雄) came down from the heaven of the pure Yang(純陽) to the earth and then changed into a man who had had more Yang(陽) than Yin(陰). And a bear came up from the underground(or the cave) to the ground and then changed into a women who had had more Yin(陰) than Yang(陽). So both of them became to hold together. This story implicated that ancestors had taken a serious view of each of them, namely the ancestors didn't give the ascendance to the one side of them, and made much account of the mutual harmony. So I am sure that this fact coincided with the basic theories of oriental medical science. To refer to two proverbs of Tan-gun mythology that are "Ki-Sam-Chil-Il(忌三七日)" which means caring for twenty one days, and "Pul-Gyon-Il-Gwang-Baeg-Il(不見日光百日)" which means keeping indoors for one hundred days, I can tell you that "twenty-one-day" involves the principle of the birth of life, and "one-hundred-day" contains a preparatory period or the period of death to bear another life. 5. From the medical stuff, such as wormwood(艾), garlic(蒜), or wonder-working herbage(靈草), that had been written at the bibliographic papers of the ancient period(上古時代) and the era of the old-Korea(古朝鮮時代), I consider that many people might get a lot of women's diseases, indigestive troubles, and other diseases that were caused by the weakness, but with using various spices, such as the leaves of water pepper(蔘), they could prevent the occurrance of all kinds of diseases previously. So I regard this treatment as the medicine from food. 6. One of the sayings at Nae-gyong(內經) is that "The stone accupuncture(砭石) came from the orient." We can see both "wonder-wor-king wormwood(靈草)" and "dried wormwood(乾艾)" in the several bibliographic papers of the ancient history of the old-Korea(朝鮮上古史). From these records, I can be convinced that ancestors would utilize the acupuncture(針) and the moxa cautery(灸) to cure a patient of a disease. 7. Even though someone claimed that the book, "medical science and chemistry(醫學化學)" and "medical treatment(醫學大方)" had had been written during the ancient period of the old-Korea(上古朝鮮時代), such a fact can't have been ascertained historical evidence. But it has been handed down that there existed the original phonetic alphabet, such as the "Ka-Im-To alphabet(加臨土文字)" at that time. The terms about the diseases, which had been occurred at the community of the old-Korea(古朝鮮地域), were recorded fragmentarily at other records after that time. The origin of confucianism came from the race of the eastern barbarians, and Tae-Ho-Pok-Hi(太嗅伏義) and the king. Sun(舜) came from the eastern barbarians, too. The divination of tortoise shells at the country of Un(殷) is another from which was developed at the eastern barbarians' fortune-telling of animal bones. From these facts, I can infer that, by all means, they might record the medical knowledge which had been stored for thousands of years while contacting with china directly.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.160-175
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• 2013

There is the need to make a sharp distinction as regards JANGSEUNGs (Korean traditional totem poles) that are different in origin, history and function. This study is to identify the functions of the figures, as well as to trace stone JANGSEUNGs to their origins. In this regard, researched were conducted into the origins of JANGSEUNGs and their changes in history. There was a tradition in the GORYEO Dynasty (an ancient dynasty in the Korean Peninsula) that it erected JANGSAENGs (the archaic name of JANGSEUNGs) or allied stone figures within temples; especially, 'TONGDOSA GUKJANGSAENG SEOKPYO (a stone JANGSAENG that was erected by the royal command and is at the entrance of TONGDO Temple located in YANGSAN, South GYEONGSANG Province, South Korea)' functions as a stone monument rather than as a stone sign. In the engraved inscription, it is written that it should be erected in the form of PANA as before. 'PANA' refers to 'ZHONGKUI', a god in Chinese Taoism believed to exorcise devils that spread diseases. The inscription is to define the territory of TONGDO Temple. The article on HAN JUN GYEOM in a book 'WORAKGI (a travelogue on WORAK Mountain in North CHUNGCHEONG Province, South Korea)' written by HEO MOK makes it possible to guess the scale of GUKJANGSAENGs erected in DOGAP Temple. The stones, on which 'GUKJANGSAENG' or 'HWANGJANGSAENG' were engraved, are not JANGSAENGs but are demarcation posts. In the JOSEON Dynasty (the last dynasty in the Korean Peninsula) JANGSAENGs functioned as signposts. Unlike JANGSAENGs in temples, they were made of wood. At first, the word 'JANGSAENG' was written '長生' in Chinese characters, but in the JOSEON Dynasty another character '木 (wood)' was added to them, and thus the orthography was likely to change into 'JANGSEUNG.' In the JOSEON Dynasty, in addition, optative or geomantic figures were not called 'JANGSEUNG.' Historically, for instance, there has been no case where 'DOL HARBANGs (stone figures found only in JEJU ISLAND, South Korea)' are called 'JANGSEUNG.' In a book 'TAMRA GINYEON (a historical record on JEJU Island, South Korea)' it is written that KIM MONG GYU, JEJU governor, erected ONGJUNG Stones outside the fortress gate. ONGJUNG Stones usually refer to stone statues erected in front of ancient kings or dignitaries' mausoleums. Moreover, they were geomantic figures erected to suppress miasma. A magazine 'GWANGJUEUPJI (a journal on old GWANGJU, South Korea, 1899)' shows that two two ONGJUNG Stones were so erected that they might look at each other to suppress miasma from a pathway through which lucks lose. On the two stone figures located in BUAN-EUP, North JEOLLA Province, South Korea, inscriptions 'SANGWON JUJANGGUN' and 'HAWON DANGJANGGUN' were engraved. The words are to identify the figures' sexes. They are a kind of optative geomantic figures, and therefore there is no reason to call them 'JANGSAENG' or 'JANGSEUNG' or 'DANGSAN.' The words 'SANGWON' and 'HAWON' are closely associated with Taoism. Since then, the words have been widely used as inscriptions on stone figures in temples, and subsequently are used for JANGSEUNGs. A hatted ONGJUNG Stone, found in BUKANSAN Fortress, disappeared and other ones may be being buried somewhere. Meanwhile, ONGJUNG Stones in JEJU Island and stone figures in BUAN-EUP have hardly been displaced and thus have properly functioned. Stone figures, made in those days, seem to be most similar in function to JANGSAENGs made during the GORYEO Dynasty. Specifically, like earlier JANGSAENGs, stone figures made during the early to mid-18th century were likely to function not only as optative figures but as boundary stones. Most of stone figures in temples were made whenever the land use survey was conducted throughout the nation, but given that at the same period of time, the commonalty filed many lawsuits against grave sites, temples might erect many stone figures to mark their territories. Currently, wooden or stone figures are commonly called 'JANGSEUNG', but they were erected in different epochs and for different reasons. Their origins are to be sought in stone figures that functioned not only as optative figures in temples but as boundary stones during the GORYEO Dynasty.

• Journal of Hospice and Palliative Care
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• v.1 no.1
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• pp.30-38
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• 1998

Background : Hepatocellular carcinomoma is the 3rd most common malignancy and the 2nd most common cause of death in Korea. The prediction of life-expectancy in terminal cancer patients is a major problem for patients, families, and physicians. We would like to investigate the prognostic factors of hepatocellular carcinoma, and therefore contribute to the prediction of the survival time of patients with hepatocellular carcinoma. Methods : A total of 91 patients(male 73, female 18) with hepatocellular carcinoma who were admitted to the hospital between January and lune 1995 were entered into the study, and data were collected prospectively on 28 clinical parameters through medical obligation record. We surveyed an obligation and local district office records, and confirmed the surivival of patients till July, 1996. Using Cox-proportional hazard model, give the significant variables related to survival. These determined prognostic factors. Life regressional analysis was used, there were calculated predicted survival day based on combinations of the significant prognostic factors. Results : 1) Out of 91 patients, 73 were male, and 18 were female. The mean age was $56.7{\pm}10.6$ ears. During the study, except for 16 patients who could not follow up, out of 75 patients, the number of deaths was 57(76%) and the number of survivals was 18(24%). 2) Out of the 28 clinical parameters, the prognostic factors related to reduced survival rate were prothrombin time<40%(relative risk:10.8), weight loss(RR:4.4), past history of hypertension (RR:3.2), ascites(RR:2.8), hypocalcemia(RR:2.5)(P<0.001). 3) Out of five factors, the survival day is 1.7 in all of five, $4.2{\sim}10.0$ in four, $10.4{\sim}41.9$ in three, $29.5{\sim}118.1$ in two, $124.0{\sim}296.6$ in one, 724.0 in none. Conclusion : In hepatocellular carcinoma we found that the prognostic factors related to reduce survival rate were prolonged prothrombin time(<40%), weight loss, past history of hypertension, ascites, and hypocalcemia(<8.7mg/dl). The five prognostic factors enabled the prediction of life-expectancy in patients with hepatocellular carcinoma and may assist in managing patients with hepatocellular carcinomal.

• Journal of Korean Home Economics Education Association
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• v.24 no.4
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• pp.19-37
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• 2012

This study aims to give a broad overview of family-related contents in home economics from the 1st national curriculum to the 2007 revised national curriculum, thereby contributing to value fulfillment, textbook research, and educational development of home economics. The findings are summed up as follows: First, this study looks at the change of family-related goals and contents in home economics tutorials by national curriculum. Family-related goals shift a focus from a member of nation to individual pursuit of happiness, and the scope of family-related contents expands from a part of family (i.e. understanding of children) to every aspect of family life. Second, family-related contents record a higher share in home economics textbooks at the later stage of national curriculum. Third, this study classifies the change of family-related contents in home economics textbooks by national curriculum into seven categories: understanding of human development, process of human development, parenting and parental roles, understanding of family and family transition, marriage and family development, family relationship and issues, and family well-being. In particular, 'understanding of human development' underscores fundamental principles between the 3rd~6th national curriculum, 'process of human development' broadens its initial focuses on infancy and the preschool period to every scope of human development after the 5th national curriculum. 'Parenting and parental role' continues to stress parental roles and duties plus childcare for infants and preschoolers. In 'understanding of family and family transition,' national curriculums show the biggest difference in family perspectives subject to social change, and later national curriculums feature various family types recently on the rise. In 'marriage and family development,' initial national curriculums construe marriage as a necessity, whereas later national curriculums emphasize it as a matter of choice intertwined with mature love and responsibility. With coming under spotlight in recent national curriculum, 'family relationship and issues' highlights communication and family views based on gender equality for family unity. 'Family well-being' constitutes a pivotal part in the 2007 revised national curriculum, and it has recently emerged as the hottest issue in the family area as it presents lifelong welfare.