• The Journal of Art Theory & Practice
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• no.8
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• pp.33-58
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• 2009

This paper examines four genre paintings on the subject of child education by Jean-Baptiste-Sim${\'{e}}$on Chardin(1699-1779). The Governess, The Diligent Mother, Saying Grace, and The Morning Toilette garnered critical attention after they were exhibited in the Salon from 1739 to 1741. After the exhibition, the paintings were made into prints and frequently sold to members of the bourgeois class in Paris. The iconographical details of Chardin's genre paintings have, thus far, been compared to Dutch genre pictures of the seventeenth century. Further, most studies conducted on Chardin's paintings focus on formal analysis rather than the historical and social contexts. Through attempting social-contextual readings of Chardin's educational series, this paper argues that the significance of Chardin's painting series of child education lies in his representation of the ideal French bourgeois family and the standard of early childhood education in the eighteenth-century French Enlightenment period. In each of the four child education paintings, Chardin depicted a mother with children in a domestic space. Even though this theme derives from traditional Dutch genre paintings in the seventeenth century, the visual motifs, the pictorial atmosphere and the painting techniques of Chardin all project the social culture of eighteenth century France. Each painting in the child education series exemplifies respectively the attire of a French gentlemen, the social view on womanhood and the education of girls, newly established table manners, and the dressing up culture in a 'toilette' in eighteenth century France. Distinct from other educational scenes in previous genre paintings, Chardin accentuated the naive and innocent characteristics of a child and exemplified the mother's warmth toward that child in her tender facial expressions and gesturing. These kinds of expressions illustrate the newly structured standard of education in the French Enlightenment period. Whereas medieval people viewed children as immature and useless, people in the eighteenth century began to recognize children for their more positive features. They compared children to a blank piece of paper (tabula rasa), which signified children's innocence, and suggested that children possess neither good nor bad virtues. This positive perspective on children slowly transformed the pedagogical methods. Teaching manuals instructed governesses and mothers to respect each child's personality rather than be strict and harsh to them. Children were also allotted more playtimes, which explains the display of various toys in the backgrounds of Chardin's series of four paintings. Concurrently, the interior, where this exemplary education was executed, alludes to the virtue of the bourgeois's moderate and thrifty daily life in eighteenth century France. While other contemporary painters preferred to depict the extravagant living space of a French bourgeoisie, Chardin portrayed a rather modest and cozy home interior. In contrast to the highly decorated living space of aristocrats, he presented the realistic, humble domestic space of a bourgeois, filled with modern household objects. In addition, the mother is exceptionally clad in working clothes instead of fashionable dresses of the moment. Fit to take care of household affairs and children, the mother represents the ideal virtues of a bourgeois family. It can be concluded that the four genre paintings of child education by Chardin articulate the new standards of juvenile education in eighteenth century France as well as the highly recognized social virtues between French bourgeois families. Thus, Chardin's series of child education would have functioned as a demonstration of the ideal living standards of the bourgeois class and their emphasis on early childhood education in the French Enlightenment period.

• Journal of Environmental Impact Assessment
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• v.28 no.2
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• pp.113-128
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• 2019

The concentration and coating thickness of black carbon (BC) were measured along with fine dust in the fall of 2018, at the Seoul Metropolitan Area Intensive Monitoring Station (SIMS). In fall, the concentration of $PM_{10}$ and $PM_{2.5}$ was $23{\pm}12.6{\mu}g/m^3$ and $12{\pm}5.8{\mu}g/m^3$, respectively, lower than that in other seasons. The BC level, measured using an Aethalometer, was $0.73{\pm}0.43{\mu}g/m^3$, while the levels of elemental carbon (EC) and refractory-BC (rBC), measured by semi-continuous carbon analyzer (SOCEC) and single particle soot photometer (SP2), were $0.34{\pm}0.18{\mu}g/m^3$ and $0.32{\pm}0.18{\mu}g/m^3$, respectively. As such, the concentration level differed according to the measurement method, but its time-series distribution and diurnal variation showed the same trends. The BC concentration at SIMS was primarily affected by automobiles with higher levels of BC during morning and evening commuting times due to increased traffic congestion. rBC, measured by SP2, had a peak concentration and coating thickness of 84 nm and 43 nm, respectively. Notably, the coating thickness had an inverse relationship with particle size.

• Journal of Climate Change Research
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• v.4 no.4
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• pp.305-316
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• 2013

The purpose of this study is to monitor the flux of $CO_2$ between the atmosphere and forest. The main research activities are conducted at Taehwa Mt. (Gangju, Kyeonggi, Korea), The Taehwa site is located 60 km north-east from the center of Seoul Metropolitan Area. The TRF flux tower is in the middle of a Korean Pine (Pinus koraiensis) plantation ($400m{\times}400m$), surrounded by a mixed forest. Eddy covariance method was used for $CO_2$ flux above the forest. $CO_2$ flux was measured from September to November 2011 and March to June 2012. It was found that $CO_2$ fluxes were observed between the atmosphere and forest. $CO_2$ was absorbed by plants through photosynthesis during the day and released during the night. $CO_2$ flux were respectively observed 0.7~0.2, 0.5~0.1, $0.3{\sim}0.1mgCO_2m^{-2}s^{-1}$ in Septem- ber, October, November 2011. $CO_2$ fluxes released by plants in the early morning(00:00~07:30h) and evening(18:00~24:00h) time. But $CO_2$ was absorbed by plants through photosynthesis in the day time(08:00~7:30h).

• The Korean Journal of Archival Studies
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• no.59
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• pp.207-275
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• 2019

This archiving project of the survivors of suicide was done with the survivor supporting team of the Seoul Suicide Prevention Center. The survivor supporting team was operating a Self-help Support Group for the emotional support of the survivors of suicide. A Self-help Support Group is a place for the survivors of suicide to regularly meet and share their suffering by talking of topics hard to discuss elsewhere. As the Self-help Support Group progressed members who acted as the leader of the group appeared. They formed an essay group that writes together. Two fathers who lost their sons, two mothers who lost their daughters, a mother who lost her son, a wife who lost his husband. The essay group met each week in a place facing Sajik Park. Through the windows that took up the whole side of the room, evening was coming in. The things that happened during the day went away towards Inwang mountain following the setting sun. Ten people (six members of the essay group, three from the survivor support team, a historian for unique conversation) sat around a table, facing each other. "Now, what shall we do?" History for unique conversation is a time that archives life by sharing conversations. At times a complete stranger, and other times people who share their ordinary lives sit around together (3-9 people, sometimes about 15). On the table there is coffee, bread, fruits and salads, and sometimes a dish someone heartily prepared. When a bottle of wine is placed on the table, each takes a glass. Morning, afternoon, the time the evening is welcomed in, late night. It does not matter which. For six months, 3 hours when meeting every week, 6 hours when at every other week. A room where the ambience is like that of a kitchen where sunlight enters, or a cozy living room is the best location. However, there are many times when it is held in a multipurpose room in the suburbs where many meetings are held, or in a classroom of a school. The meeting place is decided according to different situations of the time. There are no participation requirements as it is said to be for themselves to write down according to archiving form while looking back their lives thoroughly, and they are the only ones to stop themselves. The archives landscape from far away would seem like trying to do some talking. However, when going into a microscopic situation one must leave themselves to the emotional dynamics. It is because it archives the frustration and failures one experienced through life. A participator of history for unique conversation must face the sufferings of their life. The archiving project took place in 2013 to 2014. Many years have passed. Has the objective distance for archiving the situation of that time been secured? That may be uncertain, but I will speak of a few stray thoughts on archiving while depicting the process and method of operation.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.43-107
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• 2005

A ritual ceremony accompanied by a song and dance is called as Kagura in Japan. The word Kagura is originally derived from Kamukura, which means the place where spirits reside. However, later it came to refer to the whole process of the ritual ceremony itself. Through the field studies, this paper examines Takachiho-kagura, helded in Takachiho, known as the village of myths, located in northern Miyazaki-ken in Japan. Kagura takes place all night through in each and every village in Takachiho and it normally runs from the end of November when the harvest season ends until early February the next year. One ordinary house is especially chosen for this ceremony, in which Kagura performs 33 repertoires. Takachiho-kagura is sometimes called as Yokagura, since the performance takes place over-night. A song and dance is performed by ordinary village people called hoshyadong, who inherited Takachiho-kagura. Currently, the ceremony is held in more than 20 villages and designated by the government as "Important Intangible Folk Cultural Property" in Japan. Takachiho-kagura follows the example of rituals held in Sada shrine in Izumo, which is now eastern Hiroshima-ken. It is the dance using a bell, a sword, a fan, which signify Norimono and is usually combined with mask-play called as Shinno. From the shrine of village, itwelcomes the gods who defense their village, called Ujikami and other 8 million gods, called Yaoyorozunokami, in Kagurayado, where Kagura of 33 repertoires is played in order. Kagura starts from dances for attendance of the gods, Hikomai, Daidono, Kamioroshi, performs dances of Amanoiwato, the gate of heaven's cave in Japanese myths, Dazikara, Uzume, Dotori, and continues dances for the old ghosts Shibahiki, Yatsubachi mixed with acrobatics. Finally, this performance ends with dances to send off the gods, Hinomae, Gurioroshi, Gumooroshi, until the dawn the next morning. This paper explores Takachiho-kagura from the perspective of folk performance with ethnography. These days, ecstasy and oracle do not happen in Takachiho-kagura. However, it kept the old form of folk performance as Kagura held in ordinary house. Especially, in Takachiho, remarkable venue of the Japanese myths, Takachiho-kagura is developed artistically. The first field study was held in Gokamura, Iwato-zone and Ashakabe, Mitai-zone between December 6th and December 12th 1997. Afterwards, the second field study was conducted in the area of Shiba and Ashakabe from December 17th until December 19th 1997 and from December 1st until December 10th 2000.

• Journal of Nutrition and Health
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• v.52 no.1
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• pp.73-89
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• 2019

Purpose: This study was conducted to identify the dietary life and nutritional status of Korean elementary school students according to breakfast frequency and to clarify the relationship between breakfast frequency of elementary school students and parental dietary and social environmental factors. Methods: This study used data from the 2013 ~ 2015 Korea National Health and Nutrition Examination Survey (KNHANES VI). The subjects were 1,325 elementary school students aged 6 to 11 years old. Subjects were categorized into two groups: a skipping breakfast group (ate breakfast 0 ~ 4 times per week), eating breakfast group (ate breakfast 5 ~ 7 times per week) by sex and grade (lower grade: 1st ~ 3rd/upper grade: 4 th ~ 6 th). Results: Among upper grade boys and girls, the skipping breakfast group had a higher rate of childhood obesity than the eating breakfast group. In lower grade boys, the mothers of the skipping breakfast group had higher rates of economic activity and eating breakfast alone without family members than the mothers of the eating breakfast group. For lower grade boys and girls and upper grade boys, the skipping breakfast group had a higher rate of parents who did not eat breakfast than the eating breakfast group. The energy intake of the breakfast consumed by all subjects was less than 25% of the Estimated Energy Requirements (EER). Moreover, for upper grade boys and girls, the skipping breakfast group had a higher rate of subjects whose daily intake was below the Estimated Average Requirement (EAR) for iron than the eating breakfast group. Conclusion: Breakfast frequency of elementary school students was related to childhood obesity. The frequency of eating breakfast among elementary school students was related to the dietary life factors of parents such as breakfast frequency and dietary condition. Intake for breakfast was less than 25% of the EER, while the skipping breakfast group had a higher rate of subjects whose daily intake was below the EAR for iron than the eating breakfast group. Therefore, it is necessary to consider diverse forms of policy support such as opening nutrition education programs for parents and practicing morning meals at school for elementary school students to provide regular and balanced breakfasts.

• (The)Study of the Eastern Classic
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• no.62
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• pp.231-262
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• 2016

The Jongmyo Shrine(宗廟) of Zhou dynasty was a king's main building where a diversity of rituals were held, such as 'the assembly ceremony between a king and vassals in the morning', and was also called as Taechim(太寢) Nochim(路寢) Jeongchim(正寢) and others. Before Zhou dynasty, the expressions of Taesil(太室) and Sesil(世室) were used, and especially the term of Taesil(太室) is found in the records of the early period of West Zhou. In "Seogyeong(書經)", not only the term of Nochim(路寢) but also the letter of 'chim(寢)' itself is not found at all, but the letter of 'sil(室)' appeared several times in the chapters of "Haseo(夏書)" "Sangseo(商書)" "Juseo(周書)" except for that of "Wuseo(虞書)". "Jwajowusa(左祖右社)" meaning that 'the Jongmyo Shrine(宗廟) which keeps the late king's mortuary tablet is established in the left, and Sajikdan altar(社稷壇) which enshrines a god of land and grains is established in the right' was first mentioned in the part of 'Janginyeongguk(匠人營國 : a master craftsman builds different national infrastructures, for instance, a palace and roads)' in "Donggwangogonggi(冬官考工記)" of "Jurye(周禮)". In addition, so-called 'Jwamyowusa(左廟右社)', that is, "Sajik(社稷) enshrining the god of land and grains is built in the right('右'), and the Jongmyo Shrine(宗廟) in the left('左'). (右社稷 左宗廟)" was mentioned as one of different duties of a Sojongbaek(小宗伯) in charge of ancestral rites, which was recorded in "Chungwanjongbaek(春官宗伯)" of "Jurye(周禮)". And it seems that had affected the mention of "Jwajowusa(左祖右社)" in "Donggwangogonggi(冬官考工記)" appeared thereafter. Many manners scholars including Jeonghyun(鄭玄) since Han dynasty interpreted 'Jwa(左 : left)' and 'Wu(右 : right)' here as the arrangement relation of left and right of Jongmyo(宗廟) and Sajik(社稷), but when it is interpreted as "helping(右=佑 : to help) to sacrifice to a god of land and grains in Sajik(社稷), and helping(左=佐 : to help) memorial ceremonies in Jongmyo(宗廟)." it can correspond with a 'Jongbaek(宗伯)''s duties. 'Jeonmyohuchim(前廟後寢)' is the term that began from the expression that "what's in front is called as an jongmyo shrine(宗廟) and what's back as a bedroom.(前曰廟 後曰寢)" in Jeonghyun(鄭玄)'s annotation explaining the chapter of "Hagwansama(夏官司馬)" in "Jurye(周禮)" and "Wolryeong(月令)" in "Yegi(禮記)". Chaeong(蔡邕), a figure in the same age as Jeonghyun(鄭玄), used the expression that "a court is placed in the front, and a bedroom in the back(前有朝 後有寢)." In the paper, two hypotheses were discussed about the theory about Jeonmyohuchim(前廟後寢). In one hypothesis, it expressed two facilities within a wall; 'a court in the front to deal with governmental affairs, and a comfortable interior space in the back.' In another hypothesis, it refers to two independent and separate buildings of 'an jongmyo shrine(宗廟) building in the front as the area of governmental meetings, and the residential building in the back as the residence area with family'.

• Korean Journal of Environment and Ecology
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• v.36 no.2
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• pp.139-149
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• 2022

This study aimed to prepare basic data for protecting the habitat of Fairy Pitta Pitta nympha and coping with climate change by detecting songs with bio-acoustic recording technology and identifying phenological characteristics in protected areas in Korea. The study sites were 36 protected areas nationwide. Data were collected between January and December 2019, and the analysis period was from May 1 to August 31, 2019. The main results are described as follows. Firstly, songs were detected in 22 out of 36 study sites. Frequency analysis results of songs show that high frequency was observed in southern inland, including Jeju island, and the area with the highest latitude was Seoraksan National Park. Secondly, the first song was observed in Hallyeohaesang National Park Geumsan on May 14, 2019, and the last song was observed in Ungok wetland in Gochang on August 6, 2019. Thirdly, circadian rhythm analysis results of songs show that the frequency rapidly increased at five o'clock in the morning, peaked at six o'clock, and then decreased afterward. Fourthly, seasonal cycle analysis results of songs show that they were observed from May 14, 2019 to August 6, and the day with the highest accumulated frequency of songs was June 3, 2019 (Julian date: 154). The average temperature of the day the songs were detected was 17.4℃, the average precipitation was 0.02mm, and the average humidity was 82.6%. Fifthly, a correlation analysis result between Fairy Pitta's songs and meteorological factors shows that temperature indicated a negative correlation with Fairy Pitta's songs (p<0.001), but precipitation (p=0.053) and humidity (p=0.077) did not indicate a statistical significance (df=471). This study is significant in that it confirmed the distribution of Fairy Pitta's songs using bio-acoustic recording technology in protected areas nationwide and identified their ecological characteristics by precisely analyzing the relationship between the song period and meteorological factors.

• Korean Journal of Poultry Science
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• v.49 no.4
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• pp.189-197
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• 2022

This study was conducted to compare the egg productivity, egg quality, and blood characteristics of laying hens with different laying rates, and the frequency and cumulative duration of the sitting behavior observed before laying was investigated. Twelve 45-week-old Hy-Line Brown laying hens were randomly assigned to two treatment groups with three replicates. Treatment groups were classified as layers laying over 80%(high egg performance layers; HEP) and layers laying below 50%(poor egg performance layers; PEP). The experiment lasted 4 weeks. HEP showed higher hen-house egg production ratio and egg mass and lower feed conversion ratio(FCR) (P<0.05) compared with PEP, although egg weight was higher in PEP (P<0.05). In terms of egg quality, PEP showed differences in eggshell quality (eggshell color, eggshell thickness, and eggshell weight) (P<0.05). Additionally, HEP showed high triglycerides(TG), and PEP showed high alanine transaminase(ALT) level (P<0.05) in serum collected in the morning. In the afternoon, the HEP showed higher lactate dehydrogenase(LDH) levels (P<0.05). No differences in the Ca: P ratio were observed between layers with different laying rates. One hour before egg laying, HEP exhibited sitting behavior 4 times on average, each lasting 25 minutes. In conclusion, egg production and quality differ between HEP and PEP, and HEP showed frequent sitting behavior before egg laying. However, additional research is necessary to explore approaches other than specific behavioral observation to distinguish poor layers in the flock for application in farms.

• Journal of the Korean Association of Geographic Information Studies
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• v.26 no.2
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• pp.68-81
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• 2023

This study aims to establish a scenario based on the spacing and arrangement of the roadside trees to reduce heat waves and fine dust in cities that occurred during the urbanization process and to quantitatively analyze the degree of reduction. The ENVI-met 5.0.2v model, a micro-climate simulation program, was used to analyze the degree of improvement in the thermal environment and fine dust according to the roadside tree scenario. As a result of temperature analysis according to street tree spacing, the narrower the distance between roadside trees, the lower the temperature during the day as the number of planted trees increased, and a similar pattern was shown regardless of the distance between roadside trees in the morning and evening. In the case of fine dust emitted from the road, the concentration of fine dust increased slightly due to the increase in roadside trees, but the concentration of sidewalks where people walk increased slightly or there was no difference because of blocking fine dust on trees. The temperature according to the arrangement of street trees tended to decrease as the number of planted trees increased as the arrangement increased. However, not only the amount of trees but also the crown projected area was judged to have a significant impact on the temperature reduction because the temperature reduction was greater in the scenario of planting the same amount of trees and widening the interval of arrangement. In terms of the arrangement, the fine dust concentration showed a difference from the results according to the interval, suggesting that the fine dust concentration may change depending on the relationship between the main wind direction and the tree planting direction. By quantitatively analyzing the degree of thermal environment and fine dust improvement caused by roadside trees, this study is expected to promote policies and projects to improve the roadside environment efficiently, such as a basic plan for roadside trees and a project for wind corridor forests.