• Asian-Australasian Journal of Animal Sciences
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• 제17권11호
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• pp.1615-1634
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• 2004

A review was undertaken to obtain information on the sustainability of pig free-range production systems including the management, performance and health of pigs in the system. Modern outdoor rearing systems requires simple portable and flexible housing with low cost fencing. Local pig breeds and outdoor-adapted breeds for certain environment are generally more suitable for free-range systems. Free-range farms should be located in a low rainfall area and paddocks should be relatively flat, with light topsoil overlying free-draining subsoil with the absence of sharp stones that can cause foot damage. Huts or shelters are crucial for protecting pigs from direct sun burn and heat stress, especially when shade from trees and other facilities is not available. Pigs commonly graze on strip pastures and are rotated between paddocks. The zones of thermal comfort for the sow and piglet differ markedly; between 12-22$^{\circ}C$ for the sow and 30-37$^{\circ}C$ for piglets. Offering wallows for free-range pigs meets their behavioural requirements, and also overcomes the effects of high ambient temperatures on feed intake. Pigs can increase their evaporative heat loss via an increase in the proportion of wet skin by using a wallow, or through water drips and spray. Mud from wallows can also coat the skin of pigs, preventing sunburn. Under grazing conditions, it is difficult to control the fibre intake of pigs although a high energy, low fibre diet can be used. In some countries outdoor sows are fitted with nose rings to prevent them from uprooting the grass. This reduces nutrient leaching of the land due to less rooting. In general, free-range pigs have a higher mortality compared to intensively housed pigs. Many factors can contribute to the death of the piglet including crushing, disease, heat stress and poor nutrition. With successful management, free-range pigs can have similar production to door pigs, although the growth rate of the litters is affected by season. Piglets grow quicker indoors during the cold season compared to outdoor systems. Pigs reared outdoors show calmer behaviour. Aggressive interactions during feeding are lower compared to indoor pigs while outdoor sows are more active than indoor sows. Outdoor pigs have a higher parasite burden, which increases the nutrient requirement for maintenance and reduces their feed utilization efficiency. Parasite infections in free-range pigs also risks the image of free-range pork as a clean and safe product. Diseases can be controlled to a certain degree by grazing management. Frequent rotation is required although most farmers are keeping their pigs for a longer period before rotating. The concept of using pasture species to minimise nematode infections in grazing pigs looks promising. Plants that can be grown locally and used as part of the normal feeding regime are most likely to be acceptable to farmers, particularly organic farmers. However, one of the key concerns from the public for free-range pig production system is the impact on the environment. In the past, the pigs were held in the same paddock at a high stocking rate, which resulted in damage to the vegetation, nutrient loading in the soil, nitrate leaching and gas emission. To avoid this, outdoor pigs should be integrated in the cropping pasture system, the stock should be mobile and stocking rate related to the amount of feed given to the animals.

• 한국조경학회지
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• 제37권3호
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• pp.46-53
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• 2009

위성영상 자료를 이용하여 녹지가 주변 도시지역 기온저감에 영향을 미치는 범위를 분석하는 방법을 제시하였다. Landsat 5 TM Band 6에서 표면온도를 추출하고, 이를 자동기상관측소의 실측기온을 이용하여 기온으로 보정하였다. 위와 같은 방법으로 위성영상으로부터 지표온도를 추출 보정한 후 녹지가 도시기온에 미치는 영향을 살펴보기 위하여 등온선도를 작성하였다. 기온이 거리에 따라 급격하게 변화하는 지역을 기온완화구간이라고 정의하고, 100m당 $0.1^{\circ}C$ 이상의 기온저감을 기준으로 기온완화효과 영역을 설정하였다. 위와 같은 방법으로 수혜면적을 도출한 후 해당행정구역 내 인구가 동일하게 분포한다고 가정하여 기온저감수혜인구를 도출하였다. 본 연구의 결과는 다음과 같다. 녹지의 기온저감영향이 녹지로부터 반경 500m까지 미친다는 선행연구를 토대로 기준을 설정할 경우 시가지 중 100m 당 $0.1^{\circ}C$ 이상의 기온저감 영향을 받는 면적은 $67.33km^2$로 전체 서울시 면적의 11.12%, 시가지면적을 기준으로 할 경우 18.09%를 차지한다. 서울시민이 시가지에 등밀도로 거주한다고 가정하면 2008년 1/4분기 기준으로 서울시 인구 10,456,095명 중 약 1,892,000명을 기온저감 수혜인구로 추정할 수 있다. 또한, 기온저감 영향권역 단면 50곳을 임의로 선정하여 단면도를 작성한 결과, 녹지의 경계부와 시가지의 기온은 평균 $0.78^{\circ}C$ 차이가 났으며, 최저 $0.3^{\circ}C$, 최대 $1.7^{\circ}C$의 차이를 보였다. 이를 통해 열섬완화측면에서 법률상 공원의 유치거리 및 배치의 적절성을 분석하여 향후 공원 조성 시 인간의 이용측면만이 아닌 열섬완화 및 열 쾌적성을 고려한 새로운 기준작성의 기초자료로 활용 가능하다.

• 대한원격탐사학회지
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• 제33권5_3호
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• pp.821-834
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• 2017

도시화로 인한 산업비율 증가는 도시의 기온이 주변지역보다 높아지는 도시 열섬(Urban Heat Island)현상을 유발하였으며 기후변화와 함께 그 강도가 점점 증가하고 있다. 열섬현상이 발생하는 여러 도시 중에서도 서울시는 각 구 또는 동별로 시가화 정도, 녹지율, 에너지소비량, 인구밀도가 다 다르기 때문에 열섬현상의 강도역시 다르다. 따라서 본 연구에서는 서울특별시를 대상으로 행정구, 행정동 단위 열섬현상강도(UHI Intensity)를 추출하여 행정구역별 차이를 확인하고 세 가지 범주(기상상태, 인위적 열 발생, 토지이용특성)에 포함되는 변수들과 선형회귀분석을 실시하여 각 행정구역의 열섬현상강도 차이의 원인을 살펴보았다. 분석결과 UHI Intensity는 행정구별, 행정동별 특징 및 주변 환경에 따른 차이가 존재하며 행정동 단위에서 차이가 더 크게 나타났고 구의 UHI Intensity와 구에 속한 동의 UHI Intensity분포 또한 차이가 존재하였다. 선형회귀분석결과 평균 풍속, 개발정도, 토양보정식생지수(SAVI), 정규화시가지지수(NDBI) 값이 행정구역별 열섬현상강도 차이를 발생시키는 유의한 변수로 나타났다. 토양보정식생지수와 정규화시가지지수는 행정동단위 까지 그 값의 차이가 존재하는 것으로 나타났으며, 열섬현상 완화를 위한 바람길 환경 조성은 행정동 차원에서의 시행이 필요한 사항이다. 따라서 토지피복 개선 계획, 바람길 조성 계획, 개발지역에 대한 벽면 녹화계획 등 열섬현상 완화를 위한 사업들은 행정구 단위의 차이만을 고려하기보단 구안에 속한 행정동까지 고려할 필요가 있을 것으로 판단된다. 본 연구의 결과는 도시 도시열섬현상 완화를 위해 행정동 단위에서의 분석의 필요성과 고려해야할 변수를 도출하여 향후 도시 열환경 설계 및 정책 개발 시 접근방향을 제공할 것으로 기대한다.

• 헤리티지:역사와 과학
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• 제34권
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• pp.124-136
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• 2001

Among many different types of wares, we have amazing Sacred Water-pot(따르개, 注子) from Goryo-period(고리, 高麗, 918-1392). The stylistic peculiarity of Jung-Byoung(정병, 淨甁) is described in "Goryo-Dhogyoung, 고리도경, 高麗圖經", the classical design canon. It is said, "A sharpened mouth with narrow and prolonged neck is attached upon the broad mouth with thicker and even longer neck of the pot whose body intimates to the shape of melon." One could find this Jung-Byoung similar to the Indian drinking water jar, Kundika, which has been. even today, an everyday article in houses as well as in temples. In the early Buddhist cult, the object had been adopted as personal belonging of the Bodhisattvas(보살, 菩薩), especially of the Bodhisattva Avalokitesvara(관세음보살,觀世音菩薩). In short, the purifying character of water is met by the sacred ware to deliver the refreshing Sweet-Water(Holy-Water, 깨맑물, 단물, 단이슬물, 정수, 감로, 감로수, 성수, 淨水, 甘露, 甘露水, 聖水): For the holy purpose of fulfilling the thirst of people, of symbolozing the virtuous dharma. Thus, Ggamslkh-Byoung(깨맑병,淨水), the literal Korean name, denotes purifying and clarifying and clarifying water-pot to us. Among many other Asian countries, India, China, Korea, and Japan have a profound cult of the sacred water-pot(Ggamalkh-Byoung, Jung-Byoung, 깨맑병, 정병, 정수병, 감로병, 감로수병, 淨甁, 淨水甁, 甘露甁, 甘露水甁). Therefore, this charming holy object drew much attention not only from master artisans to shape and deliver them to people but also from painters and sculptors for their endowment of the sacred images dedicated to Buddha(부처,佛,佛陀). In China, the sacred water pot emerged in the period of Tang(당, 唐, 618~907)-Period and underwent much sophistication later on, I. e., from earthenware, ceramic-porcelain, bronze, and silver. However, the following represents a challenge to the well-known Goryo-Thangka(고리불화, 高麗佛畵) Painting of Bodhisattva Avalokitesvara to our speculation on the Sacred Water-pot(정병, 淨甁). The image suggests, when examined closely, that the Sacred Water-pot has been accompanied by, or placed in, a transparent glasswere(유리그릇) or crystalbowl(수정그릇)! We have no other physical proof of the existence of such a Holding-Bowl(받침그릇, 承盤), except for in this particular painting. This Holding-Bowl would have not been a mere elaboration on the practicality of controling the drips from the mouth of the pot. As in the chapter on Tang-ho(탕호, 湯壺), or thermal bowl, in the "Goryo-Dhogyoung" it advises readers that this style of bowl is to be filled with hot water, and thus function as a preserver of heat in the water inside the pot. As an offering to the Buddha, the Sacred Water-pot could have been used for serving him hot tea. Hence the sacred bottle is to contain the refreshing water, the water transcends to nectar, and the nectar is prepared as a nectar tea to offer the Buddha. For both the Holding-Bowl of Ggamalkh-Byoung(Jung-Byoung)and the Celestial-Robe(날개옷, 天衣) of the Bodhisattva Avalokitesvara, whose specified character is the Water-Moon(수월, 水月) in this particular Thangka(불화, 佛畵) painting, the transparency is essential. This is to refer to the purity and the lucid clarity of Bodhisattva Avalokitesvara and at a deeper level, to refer to the world of Buddhas-the Tushita(Paradise, Heaven, Eden, 극락, 불세계, 極樂, 佛世界). Howerver, without the discovery of an actual Holding-Bowl, accompanied by a Sacred Water-pot, such speculation will necessarily remain hypothetical. Nevertheless, there is an abundance of evidence of our ancient craftsmanship in jade and ctystal, dating back to the Bronze Age(1000~2B.C.) in Korea. By the time of the Three Kingdom-Period(삼국시대, 三國時代, 57B.C.~935A.D.), and especially the Silla(신라, 新羅, 57B.C.~935A.D.)-Empire, the jade and crystal ornamentation had become very intricate indeed. By the Goryo-Period(918~1392) and Chosun-Period(조선, 朝鮮,1392~1910),crystal-ware and jade art were popular in houses and Buddhist temples, whose master artsanship was heightened in the numerous Sarira-Cases(사리그릇, 舍利器), containing relics and placed inside Stupas(탑, 투, 搭)! Therefore, discovering a tiny part of the crystal or jade Holding-Bowl for the Sacred Water-pot and casting full light on this subject, would not be totally impossible. Lastly the present article shares the tiny hope for a sudden emergence of such a Holding-Bowl.