• Journal of Food Hygiene and Safety
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• v.38 no.1
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• pp.12-18
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• 2023

Beef traceability systems help prevent the distribution of Hanwoo (Korean native cattle) meat as imported beef. In particular, assigning a traceability number to each cattle can provide all information regarding the purchased Hanwoo meat to the consumers. In the present study, a DNA identity test was conducted on 344 samples of Hanwoo meat from large livestock product stores in Seoul between 2021 and 2022 to determine the authenticity of important label information, such as the traceability number. Traceability number mismatch was confirmed in 45 cases (13.1%). The mismatch rate decreased to 11.3% in 2022 from 14.7% in 2021, and the mismatch rate was higher in the northern region (16.9%) than in the southern region (10.2%). In addition, of the six brands, B and D showed satisfactory traceability system management, whereas E and A showed poor traceability system management, with significant differences (P<0.001). The actual traceability number confirmation rate was only 53.9% among the mismatch samples. However, examination of the authenticity of label information of the samples within the identified range revealed false marking in the order of the traceability number (13.1%), sex (2.9%), slaughterhouse name (2.2%), and grade (1.6%); no false marking of breed (Hanwoo) was noted. To prevent the distribution of erroneously marked livestock products, the authenticity of label information must be determined promptly. Therefore, a legal basis must be established mandating the filling of a daily work sheet, including the traceability number of beef, in partial meat subdivisions. Our findings can be used as reference data to guide the management direction of traceability systems for ensuring transparency in the distribution of livestock products.

• Resources Recycling
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• v.32 no.3
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• pp.26-37
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• 2023

Good control of the solution pH and temperature is required to recover vanadium from the water leaching solution of vanadium ore after sodium roasting. However, such adjustments could lead to aluminum-vanadium and sodium-vanadium co-precipitation, which greatly affects the efficiency of vanadium recovery. In this study, a process that can increase the efficiency of vanadium recovery as ammonium metavanadate [NH₄VO₃] and ammonium polyvanadate [(NH₄)₂V₆O₁₆·H₂O] was investigated by examining the characteristics of vanadium-containing aqueous solutions during precipitation. The aluminum content of vanadium-containing water leaching solutions has a great effect on the loss of vanadium when the pH of the aqueous solution is adjusted to 9. Therefore, a process to minimize aluminum leaching is also required. In this study, ~99% or more of vanadium present in vanadium-containing aqueous solutions was precipitated and recovered as NH₄VO₃ by adding 3 equivalents of ammonium chloride relative to the vanadium content at pH 9 and room temperature. (NH₄)₂V₆O₁₆·H₂O was precipitated from the aluminum-vanadium coprecipitates generated during the pH-adjustment of the aqueous solutions to 9 by dissolving the coprecipitate in the solutions at pH 2.5 and controlling their sodium content to 2,000 mg/L or less. Approximately, 98% or more of the available (NH₄)₂V₆O₁₆·H₂O could be precipitated and recovered from a solution with a vanadium content of 2,200 mg/L and a sodium content of 1,875 mg/L at pH 2.5 by adding approximately 3 equivalents of ammonium chloride relative to the vanadium content at 95℃ or higher. The overall process could precipitate and recover, approximately 91% or more of the total vanadium in the water leaching solution as NH₄VO₃ and (NH₄)₂V₆O₁₆·H₂O.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.3
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• pp.1-20
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• 2023

The present study has monitored the changes in the biodiversity of Dunchon-Dong ecological and landscape conservation area after the restoration of the wetland, identified and analyzed the threats to the ecosystem, and presented a management plan accordingly. In this area which was forests and rice paddies in the past, apartment reconstruction is currently underway, with some hinterland forests and wetlands remaining. When we look into the change in the floras, the total number of species was 193 in 2000 before the restoration, it decreased from 2004 to 2006, and as of 2019, it was 149, showing an increasing trend. The result of comparing the species that emerged before and after the restoration showed an increase in Cyperaceae herbs such as Carex maximowiczii and Carex dispalata growing in wetland areas within forests and Schoenoplectiella juncoides and Schoenoplectus tabernaemontani growing in areas within wetlands where shallow water is maintained. As a result of analyzing the change in the area ratio of each type of extant vegetation, the wetland native herbs formed the power at the highest ratio after the restoration. The change in the power of the wetland native herbs was on an increasing trend until 2007, after which it decreased much in 2010 and then gradually increased, showing values of 26.6% in 2000, 44.6% in 2002, 49.0% in 2005, 53.3% in 2007, 28.7% in 2010, and 37.3% in 2019. The cause of the decrease in 2010 was judged to be due to the vegetation management conducted to secure open water and remove organic matter in freshwater reservoirs. The amphibia which emerged from 2000 to 2019 was a total of 9 species including Hynobius leeshii, Bufo gargarizans, Kaloula borealis, and Rana uenoi. As a result of the changes in the emerging wild birds, the species diversity index before the restoration was 0.9922 in 2000, and the species diversity index after the restoration gradually increased to 1.2449 in 2005, 1.2467 in 2010, and 2.2631 in 2019. The amphibia and wild birds inhibiting in the Dunchon-Dong forest and wetland were judged to have increased through continuous wetland maintenance such as naturalized plant removal management, native plant maintenance, and open water securing management. For the ecosystem preservation management of the Dunchon-Dong ecological and landscape conservation area, it was suggested to minimize the impact of the Dunchon-Dong reconstruction project, reorganize the indiscriminate access roads adjacent to the wetland, and reorganize the main entrance to the wetland. For ecosystem restoration management, systematic restoration and ecological buffer planting were suggested to be carried out at the time of construction fence demolition.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.635-645
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• 2019

Non-specific chronic neck pain (CNP) is a prevalent disorder and often accompany with pain, fatigue, reduced range of motion (ROM), and hand function. Although various types of drug are commonly used to manage the symptoms following CNP, there is a need for therapeutic exercise and alternative medicine interventions that have few side effects or are easy to apply. Present study investigated the effects of salt pack and neck exercise for life care of the elderly with non-specific CNP. Sixteen patients with non-specific CNP were recruited and randomly assigned into two groups: the intervention group (n=8) or the control group (n=8). All patients performed neck self-exercise for 30 min/day, 5 times a week for 1 week. And the subjects in the intervention group additionally received salt hot pack for 20 min per session. Visual analogue scale (VAS) and pain pressure threshold (PPT) using algometer were used to assess pain intensity (primary outcome). ROM of shoulder joint and grip strength were measured to test shoulder and hand function (secondary outcome). There were significant improvements in the intervention group (p<.05), while the subjects in the control group did not show a significant change after intervention (p>.05). Also, the intervention group show significant differences in VAS and PPT compared to the control group (p<.05). Thus, our results demonstrated that salt pack and neck exercise have a positive effect for life care in elderly patients with non-specific CNP.

• Journal of Korean Philosophical Society
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• no.125
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• pp.63-89
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• 2019

The aim of this paper is to examine the so-called theory of automatic action attributed to Plotinus, according to which the sage can act automatically without deliberation or reasoning. Concerns were raised that such a theory runs the risk of turning the agent into an automaton by reducing action to mechanical reflexes to external stimuli. I attempt to show that Plotinus does not hold a theory of automatic action by arguing that the Plotinian sage's non-deliberative action is not automatic at all. For this purpose, I first draw attention to the non-deliberative action of the World-Reason (i.e. the reason of the World-Soul), which is supposed to present an ideal model of action. Indeed, Plotinus mentions that the World-Reason rules the world "as if automatically". This is, however, meant to indicate the spontaneous and natural manner in which the World-Reason rules. In this respect, the way the World-Reason works is compared to the way nature (i.e. the productive power of the World-Soul) works. But Plotinus points out that the World-Reason knows what to do, whereas nature works without knowing. In this connection, Plotinus makes it clear that the World-Reason does not calculate or deliberate about what to do because it already knows it. To clarify this point, I turn to Plotinus' analogy of practical wisdom (phronêsis) and skill, according to which the World-Reason is compared to an accomplished craftsman or artist, who confidently works without any doubt, hesitation or difficulty, thereby expressing her intelligence, unmediated by deliberation. From this perspective, non-deliberative action according to practical wisdom turns out to be superior to deliberative action. Plotinus admits that there are difficult circumstances in which even the skilled craftsman, unlike the World-Reason who always controls the whole situation, needs to deliberate or calculate, but he is nevertheless confident that the craftsman easily finds the solution. This suggests that the sage, who possesses practical wisdom, can act normally like a great master or virtuoso without deliberation, but in an emergency situation he also employs deliberation, but resourcefully and creatively responds to challenge. The attempt is made to elucidate the Plotinian model of sage's action with the help of Csikzentmihalyi's concept of 'flow' and Annas' application of it to the analogy of virtue and skill. Finally, it is shown that the sage's virtuous action, in spite of being a habituated action, is not a passive, routinized, automatic action, but an active, flexible, intelligent action.

• Exercise Science
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• v.23 no.1
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• pp.1-11
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• 2014

The purpose of this study was to develop and validate regression models to estimate maximal oxygen uptake (VO₂max) from the 20 m Progressive Shuttle Run Test (20 m PSRT) in Korean middle-school girls aged 13-15 years. The 20 m PSRT and VO₂max were assessed in a sample of 194 participants. The sample was randomly split into validation (n=127) and test-retest reliability (n=99, 32 out of 127 participants also performed validity test) groups. 127 participants performed a graded exercise test (GXT, stationary gas analyser) and the 20 m PSRT (portable gas analyser) once to develop a VO₂max prediction model and to analyze the validity of the modified 20 m PSRT protocol (starting at 7.5 km/h and increasing by 0.5 km/h every 1 min). 99 participants performed the 20 m PSRT twice for test-retest reliability purpose. Mean measured VO₂max (39.2±5.1 ml/kg/min) from the potable gas analyzer was significantly increased from that measured during the GXT from stationary gas analyzer (37.7±5.7 ml/kg/min, p=.001) using the modified 20 m PSRT protocol. But it was a narrow range (1.5 ml/kg/min). The measured VO₂max from the potable and stationary gas analyzers correlated at r=.88(p<.001). Test-retest of the 20 m PSRT yielded comparable results (Laps r=.88 & final speed r=.85). New regression equations were developed from present data to predict VO₂max for middle-school girls: y=.231×Laps-.311×weight(in kg)+46.201 (r=.74, SEE=4.29 ml/kg/min). It is concluded that (a) the modified 20 m PSRT protocol is a valid and reliable test and (b) this equation developed in this study provides valid estimates of VO₂max of Korean middle-school girl aged 13-15 years.

• Women's Studies Review
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• v.27 no.1
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• pp.73-109
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• 2010

The cultural pluralism on which more and more emphasis is put in the globalized cultural environment, takes local identity as a crucial index for the cultural exchange on the global level, but at the same time it results in transforming individual regions/places into a homogeneous space, as it forces the local identity itself to fit into the standardized global perspective. In this context I focus on two art projects that are related to 'Dongducheon', a town that houses the U. S. Second Infantry Division. These projects attract specific attention due to the fact that Dongducheon is a significant place with very 'thick' cultural identity: it reveals that modernization in Korea took place in intersection of nationalism, patriarchy and gender/sexuality postcolonial (military) culture. With these two Dongducheon related art projects (Donglyung Kim) and (Eunyoung Jeong) as excellent examples of site-specific art practice, this paper asks what it means to keep the historicity of disappearing local space/place in the global era. And how is it possible to 'represent' an extremely gendered/sexualized place like Dongducheon. This should be examined from a postcolonial feminist perspective. Since emancipation from Japanese occupation Dongducheon has been an island or an outside space in the nation-state Korea. This becomes more complicated, as now mostly women from the Philippines or former Soviet countries are working in the nightclubs in Doungducheon. and are feminist activist experiments to make the place with its residents to be seen and heard in proper a way of mourning, recognition and communication. shows the 'new' kijich'on women as those who are daring to be on an 'Odyssey' for a better life as they run everyday life in Dongducheon, working in clubs, doing laundry, bearing children, going to mass; tries to help them to be heard and felt, while it gathers sounds on the street or at mass and shows the doors or narrow alleys which lead to the their rooms. It aims to mourn the dead kijich'on women and to represent the precarious life of the present migrant kijich'on women, as it shows no faces.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.411-424
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• 2019

The purpose of this study is to explore the feasible policy directions for sports welfare that can not only improve the standard of living through health but also ensure a happy and enjoyable life for the people of Gangwon Province. For this purpose, I have conducted studies such as the analysis on the sports class voucher project being implemented by the South Korean government and the case analysis in sports welfare, and present policy directions as follows. First of all, it is about upgrading the sports class voucher project. And as its implementation plans, I suggest ① increased publicity, ② the earmarking of the province's own budget for the sports class voucher project, ③ the establishment of a system for cooperation for work implementation between the related organizations and their staff in charge with a view to activating the sports class voucher project, and ④ the upgraded services for the sports class voucher project and the upgraded access to the life cycle-based universal welfare. Second, it is about using public sports facilities and developing various programs. I suggest the active utilization of the public sports facilities that enable people to learn the skills for such sports disciplines as baseball, badminton, ice sports, and golf and the development and distribution of distinctive educational programs for dance for media entertainment shows for female youths, climbing, cheer leading, fencing, surfing and horseback riding. Third, it is about nurturing the human resources and networking. For this, I suggest the creation of 'Sports Welfare Specialist Training Program' and the training of the college students majoring in sports science with the aim of creating a number of jobs. Fourth, it is about refurbishing the system and establishing the support system. I suggest the dismantling of the partitions in the welfare policy related to sports activities and the formation of (tentatively named) 'Gangwon Province Sports Welfare Implementation Committee', and the creation of (tentatively named) 'Sports Welfare Project Support Team' in Health, Welfare & Women's Affairs Bureau or Culture, Tourism and Sports Bureau in the short term and then its long-term expansion into (tentatively named) 'Gangwon Province Sports Welfare Support Center' in responding to the needs that reflect the provincial demographics, with a view to establishing a single lineup for the administrative support system. Furthermore, as budget and manpower are needed to realize customized sports welfare that suits the characteristics of the province and in which all the provincial residents can collect benefits, I suggest that the province provide the legal basis through creating 'Ordinance Promoting Sports Welfare in Gangwon Province' and pushing forward with (tentatively named) 'Gangwon Province Sports Welfare Competition' as what revises the sports class voucher project for the purpose of broadening the basis for sports welfare promotion.

• The Journal of Korean Philosophical History
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• no.28
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• pp.363-386
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• 2010

The purpose of this study is to examine the relationship between theory of Confucian moral cultivation and meditation. Recently our community is more interested in 'a disease of mind'. A view of world, life, values which derived from the distorted perception of 'a disease of mind' can not be treated by psychiatric methods. In this sense, 'a disease of mind' is different from psychiatric illness. In this reason, alternative therapies applying philosophy, literature, arts, and humanities are attracting attention. Meditation is also one of them. In general, Meditation has been developed in Buddhism, but its method is closely related with Confucianism. Buddhist meditation has a pessimistic view of the reality in human life, but that of Confucian philosophy has laid stress on the reality and ego in human life. At this point, the Confucian meditation could provide a clue of solution for us in treatment of a disease of human mind. So Confucian moral cultivation and meditation have a great significance for the treatment of this disease as a methodology. In general, mental healing or psychotherapy has been proceeded by way of dialogue. 'Talking Cure' was conceived to let clients themselves recognize their current situation and find out the problem: "what happened and what's wrong" in their minds. But it does not have a high possibility of successful cure for subjects who are in the state of frustration, confusion, and lost of value. And also it is very difficult to apply to special institutions such as correctional institutions and military soldier who are targeted by current application of Humanities therapy. On this sense, it seems to be valuable to apply Confucian cultivation of mind and meditation which have emphasized the importance of mind-control for this. This study tries to examine theoretically how to relate the Confucian cultivation of mind with meditation, and to suggest a model of Humanities therapy that could be applied by Toe-gye's 『The Method on Preservation of Human mind(活人心方)』. Although Confucian cultivation of mind could present a meaningful theory for curing the disease of mind, it is very difficult to put the theory into practice. It is because Confucian cultivation of mind in itself is a kind of instruction that you need to do in all of your life, and essentially it is difficult to expect a temporary effect by performance or practice. So a cure model of Confucian cultivation of mind will be suggested on this assumption and limitations. This model is attempted on the main purpose of Humanities therapy in accordance with the development of a Korean model.