• Journal of architectural history
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• v.20 no.4
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• pp.61-80
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• 2011

This study estimated the prototype of Yangjindang at the time of its foundation by putting together the literature and discovered data and historical research on family related to Sangju Yangjindang, and looked at its architectural characteristics. These are summarized as follows: First, Yangjindang is an office building which was completed in three years [1629] after its start of construction when Keomgan Jojeong was at the age of 72 [1626] in his latter days and it was used for performing ancestral rites for Jojeong's forefathers of the head family of Pungyang Jo by family origin. Yangjindang was founded as a base of utopia for putting ancestral rites & commemoration, harmoniousness of a tribe, and educational idea into practice together with Ojakdang. Such a movement can be judged to interpret and apply the circumstances of the times realistically and flexibly where they tried to pursue the promotion of Confucianism & studies of the proprieties as well as the consciousness of practice, and to bring a tribe into harmony after the war through the retirement of Toegye School. Second, it is located at a topographically ideal spot on the edge of the Jangcheon-a tributary of Nakdong with a good physiology and landscape and its location was also the lot for a house of Jojeong's ancestor, which was burned down by war. Behind such a location and planning of Yangjindang, it is presumed, though not certain that it was modelled after Naeap village at Andong- Jojeong's parents-in-low's home. Third, as for its foundation size, it's a head house as much as about more than 100-kan, and its structure is composed of Samyo, Bonche, and Yangjindang. In addition, arrangements of buildings and its composition system and renovation procedures followed Chu-tzu Garyoe. Composition of Samyo can be restored to Yangjindang, Jugo, Woesammun, and Samyo; however, there has been no case of existence in case of Jugo building composition & arrangement takes on an aspect of a compromise between Gamyojido and Sandangjido of Garoe, which seems to be the result from flexibly interpreting and applying the rituals and studies of the proprieties of Toegye School in keeping with locational topography and realistic circumstances while making it a principle for them to observe by Toegye School. There exists a difference between Bonche and its counterpart of the upper class housing at Sangju district in that Bonche[main building] is a squre-shaped 'Ttuljip' typical of Andong setting a family ancestral ritual as a main function. Fourth, there existed a lot of hardships in raising money to cover repairs in time of doing repairs to this structure after 180 years since its establishment. In case of the repair work on Bonche, the level of renovation was limited to the replacement of old materials for rafters, doorpost, roof members and railings with new materials, together with partial alterations in case of window system. It is estimated that Yangjindang was renovated in 1808, and afterwards it was renamed Okryujeong after being re-built at another site. Through the repairs, the floor was expanded for the clan's meeting, and angle rafters and roof members were mended as well. Especially, the plane and structure of Okryujeong which was re-built at another site are expected to give clues to its restoration due to the resemblance to original appearance of Yangjindang at the time of its renovation in 1808.

• Korean Journal of Plant Taxonomy
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• v.47 no.3
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• pp.222-235
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• 2017

A comparative study of the leaf epidermal micromorphology in the tribe Neillieae (Neillia: 4 species, 4 varieties; Physocarpus: 5 species; Stephanandra: 2 species) was carried out using scanning electron microscopy in order to evaluate the taxonomic and systematic implications of these characteristics. The leaves of the genera Neillia and Stephanandra were hypostomatic, whereas those of P. monogynus, P. opulifolius were amphistomatic. The range of the size of the stomata is $12.02-34.39{\times}10.76-27.13{\mu}m$; the smallest was found in N. thyrsiflora (average $13.98{\times}12.43{\mu}m$; $L{\times}W$), while the largest was measured in N. gracilis (average $26.82{\times}20.67{\mu}m$; $L{\times}W$). Paracytic stomata complexes are only found in N. affinis, and the anomocytic type was most commonly found. The papillate epidermal cell type was only observed on the abaxial surfaces of P. insularis. Platelet epicuticular waxes were found on the adaxial surfaces of N. affinis and S. tanakae. Four types (unicellular non-glandular, two- to five-armed, stellate, and glandular) of trichomes were found on the leaves. Stellates were observed in all species of Physocarpus except for P. insularis. Consequently, leaf epidermal micromorphological characteristics (e.g., the presence of papillate epidermal cells and stellate, and stomata complexes) may have high taxonomic and systematic value in Neillieae. Our results strongly support previous molecular phylogenetic and palynological hypotheses that Stephanandra and Neillia are a single genus and that Physocarpus insularis should be considered as a member of Spiraea.

• Korean Journal of Heritage: History & Science
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• v.55 no.1
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• pp.133-150
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• 2022

Calling the 21th century the age of 'cultural competition' is not an overstatement. In an era of globalization, we try to find the 'identity of our country' in our culture. 'Culture' is the unique ethnicity of the people of each country that reflects the traces of their lives. As the world is transforming into a multi-dimensional place, traditional patterns in reference to cultural uniqueness and original formativeness are the brands that represent the people. France's luxury brand, GOYARD's Y-shaped pattern naturally made during the persistent traditional handmade process is still France's representative corporate brand and is considered prestigious even after 150 years have passed. On the other hand, in low-income countries, patterns created in the natural process of weaving fabrics are succeeded as a unique cultural aesthetic and are loved by people all over the world. Like this, people living in the global multi-dimensional world look to attain the framework 'One Planet Perspective' which is to succeed their own native culture and preserve the unique culture of others. For example, in the process of international relief organizations delivering relief supplies to Columbia's "Wayu tribe" due to the water shortage in 2013, a handmade product, "Mochila Bag" was discovered. Triggered by this incident, Europe and Korea decide to import it to support the livelihood of the "Wayu tribe." Also, the aesthetic and cultural values of the traditional culture in minority tribes that have evolved through thousands of years have been listed on UNESCO and preserved worldwide. Likewise, culture doesn't suddenly appear overnight, but rather the brand representing the company is the pattern used in the trend of the era kept for over 100 years. Moreover, patterns that reflect the country's identity are inherited as the unique aesthetic of the culture. Our country does inherit the unique aesthetic of our culture, but doesn't have a 'strong image' that displays the practical value reinterpreted creatively and aesthetically to fit the modern trend. Traditional patterns are important in perspective of study and theoretical research, but the brand's image using those patterns is a new medium from the past existence continuing to the current tradition. Furthermore, this study suggests that the image of a company that uses traditional patterns will have high economical potential as a national brand.

• Journal of The Korean Society of Grassland and Forage Science
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• v.25 no.1
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• pp.71-82
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• 2005

Khori(高麗) refers to the Chaabog(reindeer) that live on lichens(蘚) on Mt. Soyon(鮮) in which pastures are the cold and dry plateau of North Eurasia. Thus, the origin region of the Khori or Koguryo that are the ancestors of the reindeer-herding pastoral nomads(馴鹿 遊牧民) can be said to be the Steppe-Taiga-Tundra pastoral areas of North Eurasia and North America. When the pastoral nomads moved on to the great mountain(大山) zone of the Jangbaek(長白) to the Baekdu(白頭) Mountains, they could have been in contact with pastoral farmers or agricultural farmers living there and they became the farmers remaining on agricultural farms. They were the Koryo people, the ancestors of Korea. Staying in one place, they gradually forgot the origin of their reindeer-herding pastoral nomadic history in the Northwest area of Mt. Soyon, the small mountain(小山) zone of the Steppe-Taiga-Tundra pastoral areas. In other words, they lost their identity as reindeer-herding pastoral nomads when they entered the agricultural area after leaving the pastoral area. However, since their basic genes had already formed when they lived on the cold and dry plateau of North Eurasia, it is possible to study their pastoral nomadic history focusing on 'the minority living in the broad area(廣域少數)', by utilizing highly advanced biotechnological science and focusing on genes and information technology innovation, and removing various past hindrances in research. Therefore, it is not so difficult to restore the reindeerherding pastoral nomadic history of the Koguryo(高句麗) people and secure their pastoral nomadic identity, of which the first steps have already been taken into their historical stages. The Eurasian continent and the Korean peninsula, especially the cold and dry plateau of North Eurasia and the Korean peninsula have been closely related to each other ecologically and historically. They can never be a separate space at all. The Eurasian continent lies horizontally east to west and thus, the continent forms an isothermal zone. Also, since the time of producing their own foods, it was relatively easy for people with their technology to move to other places owing to the pastoral nomadic characteristic of mobility. Unlike the Chungyen(中原) region, western Asia and the regions covering the Siberia-Manchu-Korean peninsula where food production revolution was first made were connected to the Mongolian lichens route(蘚苔之路: Ni, ukinii jam) and steppe roads. Although the ecological conditions of nature have changed a bit throughout a long history, it was natural for the many tribes in North Asia living on the largest Steppe-Taiga-Tundra area in the world to have believed 'the legends related to animals in relation to their founders and ancestors(獸祖傳說)'. Assuming that Siberian tigers and the tigers living on Mt. Baekdu were connected ecologically and genetically because of the ecological characteristics of the animals, and their migration from plateau to plateau, we would suspect that the Chosun(朝鮮) tribe living on Mt. Baekdu were ethnically and culturally more closely connected to the farther removed Ural-Altai tribes that lived on the cold and dry plateau region than to the Han(i14;) tribe who lived in Chungyen(中原) that was close to Mt. Baekdu. More evidence is the structure of the Korean language which has the form of 'Subject + Object + Verb', which is assumed to have originated from the speedy lifestyle of the reindeer-herding pastoral nomads. The structure is quite different from that of the Han(漢) language, which is based on agricultural life. Also, it is natural for reindeer riding reindeerherding pastoral nomads or horse-riding sheep-herding pastoral nomads(騎馬, 羊遊牧民) to have held military and political power over the region and eventually to have established an ancient pastoral nomadic empire in the process of their conquest of agricultural regions. The stages for founding global empires in the history of mankind maybe largely divided into two, in terms of ecological conditions and occupations. They are the steppes and the oceans. Of course, the steppe-based empires were established based on the skills to deal with horses and the ability to shoot arrows while riding horses, along with the use of iron ware in the 8th century BC. The steppe-based empires became the foundation for an oceanic empire, which could have been established by the use of warships and warship guns since the 15th Century. Based on those facts, we know that Chosun, Puyo(夫餘), and Koguryo are the products of a developmental process of pastoral nomadic empires on the steppes. Maybe we can easily find the pastoral nomadic identity of the Koguryo more than we expected when we trace the origins and history of the Korean tribe living in the pastures located in the northwest area of Mt. Jangbaek by focusing on pastoral nomadic mobility and organization just as we have investigated the historic origins of Anglo-Saxons in America by focusing on the times before the 15th Century. In the process, we should keep in mind that English culture originated from the Industrial Revolution and was directly delivered to the American continent, although America was far from England and was not an intermediate point on long sojourns either. Further, American culture came back to England in a more advanced form later. The most important thing currently to be resolved is to cause Koreans to look back on their own history in a freer way of thinking and with diverse, profound, and sharp insight, taking away the old and existing conventional recognition that is entangled with complicated interests with Korean people and other countries. The meanings of Chosun, Khori, and Solongos have been interpreted arbitrarily without any historic evidence by the scholars who followed conventional tradition of fixed-minded aristocrats in an agricultural society. If the Siberian cultural properties of the stone age, the earthenware age, the bronze age, and the iron age are analyzed in such a way, archaeological discovery will never be able to contribute to the restoration of the Koguryo's pastoral nomadic identity. One should transcend the errors that tend to interpret the cultural properties discovered in the pastoral nomadic regions as not being differentiated from those of agricultural regions and just interpret them altogether from the agricultural point of view. A more careful intention is required in the interpretation of cultural properties of ancient Korean empires that seem to have been formed due to mutual interactions of pastoral nomadic and agricultural cultures. Also, it is required that the conventional recognition chain of 'reverse-genes' be severed, which has placed more weight on agricultural properties than pastoral nomadic ones, since their settlement on agricultural farms was made after the establishment of their ancient pastoral nomadic empires. There is no reason at all to place priority on stoneware, earthenware, bronze ware, and iron ware than on wooden ware(木器) and other ware which were made of animal skins(皮器), bones and horns(骨角器), in analyzing the history in the regions of reindeer or sheep pastures. Reading ancient Korean history from the perspective of pastoral nomadic history, one feels strongly the instinctive emotions to return to the natural 'mother place'. The reindeer-herding pastoral nomadic identity of the Koguryo people that has been accumulated in volumes in their genes and hidden deep inside and have interacted organically could be reborn with Burqanism(Burqan refers to 不咸 in Chinese), which was their religion by birth and symbolized as the red willow(紅柳=不咸). The mother place of the Koguryo's people is the endless vast green pastures of North Eurasia and North America, where we anticipated the development of Korean livestock farming following the inherent properties in the genes of the reindeer-herding pastoral nomads with Korean ancestors. We anticipate that the place would be the core resource that could contribute to the development of life of living creatures following the inherent properties of their genes and biotechnological factors. In other words, biotechnology used for a search for clues on the well-being of humans could be the fruit brought by Burqanism of the Koguryo people and the fruit of the globalization of Korean livestock farming. It is the Chosun farmer in China come from the vast nomadic reindeer pastures of North Eurasia that resolved the food problem of a billion Chinese people with lowland paddy rice seeds (水稻) by transforming Heilongjiang Province(黑龍江省) into an oceanic lowland paddy rice field(水田). Even Mao Tse-tung(毛擇東) could not resolve the food problem by his revolution campaigns for tens of years. Today is the very time that requires the development of special livestock farming following the inherent properties of the ancient Korean reindeer-herding pastoral nomads that respected the dignity of life on the cold and dry plateau of North Eurasia and the America continent. I suggest that research should be started from the pastures of the Dariganga Steppe in East Mongolia that was the homeland of Hanwoo(韓牛) and the central horse-herding steppe place(牧馬場) of Chingis Khan's Mongolia. The Dariganga Steppe is awash with an affluent natural environment for pastoral nomadic living however, the quality of life of the pastoral nomads there is still low. I suggest we Koreans, the descendents of the Koguryo, should take our first steps for our livestock farming business project and develop the Northern nomadic pastures, here at the pastures of the Dariganga Steppe, which is the Mongolian core place of state-of-the-art technology for military weapons.

• Korean journal of applied entomology
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• v.18 no.2 s.39
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• pp.89-100
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• 1979

[ $\lceil$ ]한국산 명나방과(Pyralidae)에 관하여는 이미 필자(1976)에 의하여 언급된바와 같이 1889년 영국인 곤충학자 J.H. Leech가 처음으로 9종의 신종을 발표한데 이어 현재까지 300여종이 기록되어 왔다. 그러나 이들의 기록이 여러종류의 발표문에 산재해 있는 상태로 체계적인 정리가 이루어진바 없으며 학명뿐아니라 우리말 이름조차 갖가지로 쓰여지고 있어 곤충명 사용에 혼란이 야기되고 있는 실정이다. 이에 필자는 현재까지 발표되었던 종들을 조사하여 최근의 분류체계에 따라 학명 및 그들의 동의어(Synonym)를 정리함과 아울러 우리말 이름도 먼저 명명된 이름이나 또는 현재 많이 사용되고 있는 이름을 택하여 통일화하고 ( )안에 그 이명을 표시하였다. Evergestiinae(새들명나방아과, 신칭)은 현재까지는 주로 Pyraustinae(들명나방아과)에 포함되는 족(Tribe)으로 취급되어 왔으나 최근의 분류체계에 따라 독립된 아과로 취급하였다. 이들에 대해서는 Leech에 이어 일본인 Shibuya(1927년에 의하여 13종, 박세욱등 (1958, 1969)에 의하여 27종이 새로 기록되는등 1968년에 출판된 한국 동물명집 곤충편에는 94종이 수록되었다. 최근 필자(1976)에 의하여 우리나라 미기록종으로 발표된 24종과 기타 국내외의 문헌을 통한 기록의 근거를 기초로 작성된 이 목록에는 Evergestiinae에 1속 3종, Pyraustinae에 53속 123종이 포함되었으며 학명이 불분명하거나 채집의 근거가 불확실한 4종은 후미에 별도로 기재하였다. 분포란의 괄호안에 명시된 채집지는 필자에 의하여 채집 확인된 종들로서 그들의 표본은 농업기술연구소 곤충연구담당관실 표본실에 소장되어 있다. 다른 아과에 관하여는 정리가 완료되는대로 추후 발표할 예정이다.nemella hengsungica, Aphelenchoides besseyi 등으로 2아목 7과 11종이었다.는 내연가공한 옷생산에 사용되지 않는 것이 타당하겠다. 주아의 즙액에 의해서도 C. amaranticolor에 기계적 전염이 되었다. 7. C. amaranticolor 상에 계통분리된 마늘 모자이크 바이러스의 내열성은 $65^{\circ}-70^{\circ}C$, 희석한계는 $10^{-}2-10^{-3}$, 그리고 보존한계는 2 일이었다. 8. 마늘 모자이크 바이러스의 순화는 2회의 분획원심과 Sephadex gel filtration에 의해서 가능했다. 9. 전자현미경하에서 관찰한 마늘 모자이크 바이러스는 길이 1200-1225mu 폭 10-12mu의 사상이었다. 10. 혈청학적 미량침강 반응법에 의해 마늘잎에서뿐만 아니라 인편과 주아에서도 마늘 모자이크 바이러스의 검정이 가능했다. 11. 우리나라 5개 지방에서 수집한 마늘 종구 150개와 주아 30개에 대해 혈청학적방법으로 마늘 모자이크 바이러스의 감염률을 조사한 결과 $100\%$의 감염률을 보였다. 12. 마늘 모자이크 바이러스와 크기가 근사한 Potato Virus X. Potato virus Y, Potato virus S, Potato virus M 등과의 혈청학적 유연관계를 조사한 바, 마늘 모자이크 바이러스는 이들과 구별되는 다른 바이러스라고 생각된다. 13. 마늘의 모자이크 감염주에서 단일계통으로 분리하여 본 실험에 사용한 바이러스는 마늘의 바이러스 무감염주를 얻을 수가 없기 때문에 직접 마늘잎에 접종해서 모자이크톤의 병원이라는 것을 확인할 수 없었지만, 검정식물상의 반응, 혈청학적반응, 전자현미경적 관찰등의 간접적인 조사 결과로 미루어 미인록의 마늘모자이크 바이러스라고 생각된다

• Journal of the Korean Society of Costume
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• v.17
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• pp.221-245
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• 1991

The purpose of the study is to search for the existene mode of the modern cosmetology by not only understanding generally but also looking into the fundamental mental base and the aesthetic senses reflected in the literatuers and remans concerned with the traditional Korean cosmetology from anient times to modern times (1910). What are characteritic of in the systemetic study are summarized as follows : Chapter I The purposes and methods are systematized and the scop of study is specified. Chapter II The definition of cosmetology and osmetic indicates that the traditional cosmetology is a sort of whole deoration with costume. Chapter III It can hypothesized that since the Koreans were the northern nomadic tribe, in the beginning the cosmetology might have had a practical usage to protect themselves from the cold weather, and then gradually become to have a decoration meaning, and finally, with the development of various social culture, undergone the transition reflecting some characteristic of each era. Chapter IV While the female cosmetology had been much likely to accomodate the spirit of the times under the male, most of the male cosmetology had been done as a means to exhibit his social position, the tendency which had been prominent in the Yi dynasty. Chapter V Sinece beauty kits which were made of raw materials had been selg-supplying only to meet the small demand, their size were relatively small and had been given a menaing of a luchy omen or exorcism. Chapter VI Buddhism introduced bathing and incense, Confucianistic view of womanhood differentiated the cosmetology between Kissang and daughters of respectable citizens, and thin make-up was recomended. In addition, there many thoughts to have influence on the traditional cosmetology culture : body-and-soul unity, exorcism, naturalism, and short-lived beauty. Chapter VII Since the on-going movement of makeing use of the traditional cosmetic materials in order to apply to modern cosmetic may be a king of counter-vertical cultural phenomena to incorporate our own tradition with the modern cosmetology culture efficiently, the hope is that the findings of the study may contribute to the said efforts. In short, the study on the traditional cosmetology culture may be heloful in Looking into the existence of the modern cosmetology through its clarification of the nature of the traditional cosmetology culture.

• Journal of Fashion Business
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• v.2 no.1
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• pp.71-75
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• 1998

The Miaos who is the minority people mainly living in the southwestern part of China, expressed their indicator and solidarity through the costume in order to maintain their racial character while experiencing numerous adversities over thousands of years, where the costume has served as a source of cohesion as well as a primitive religious thought, and also showed their faith, desire, longing and aspiration. This study examined the Miao's traditional costume by classifying it into the following; hair style, headdress, upper and lower garments, and other costume. And the silver ornaments used for attire and their symbolic meaning were examined. The result of the study is summarized as follows. 1. The reason that types of the costume has been diversified is because there was promise of ancestors who intended to differently express the type of a kind as symbol of the racial branch that is the Miao's special type of society. Thus, the costume type could tell where a tribe live. Another reason is because only marriage between families with different surname but the same type of costume was accepted. 2. As women made and wore the costume themselves, it also served as a means of being proud of their skill or wealth, they tried to make it more beautiful and it was also used as a token of marriage or love between relatively enlightened men and women. 3. The design used on the costume was expressed as a symbolic meaning of indicator to strengthen the racial solidarity because it connoted worship to ancestors who had experienced lots of adversities. 4. The hair style was expressed in various styles by using Kache such as Chukye, Byunbal and Kokye. It is likely that ornaments used on the head of women in the form of cow's horn or silver crown were used as one of the methods to stress the valuableness of the cattle that were essential to agricultural life. In addition, various styles of turbans were used to indicate the respective regions. 5. Cock's feather ornaments or silver ornaments in the form of pheasant's feather on the edge of women's skirts, peasant's feathers that men wore on their head, or Baekjoui and men wore resulted from the Miaos' thought of adoration for birds, which implied a primitive religious meaning. 6. As the region where the Miaos live yields much silver, the silver ornaments were mostly used to be proud of wealth, which symbolized light and pureness.

• Journal of the Korean Society of Costume
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• v.18
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• pp.211-223
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• 1992

The results of the researches in the wig and the Boyo are as follows. The wig is to be classified into Bu, Pyun, Chah, Cheh, and kwik, Bu is an ornamental hairpin used by the empress, and it is decorated with Boyo. Pyun is a wig made of braided hair. Chah is made of Bal which is put together by its lenath, and it was also called Picheh or Pisuck. It is made, one by one, of hair of the convicts and the low-class people. 초도 has a meaning of toupee, and it is used to look beautiful with its thick black hair. Kwik is a wig made of hair as if it is weaved out of thread, and it is rounded with a wire. In ancient times, it was also called chah, Pi, or Pi People wore different wigs according to their class and the use, in order of Bu, Pyun, and Chah. There are remains of the Han Dynasty. Boyo, just like the wig, was originally a custom of the northern nomadic tribes which had been introduced to the later Han Dynasty. It is also called Cho Song and has a different meaning from the Boyo attached to a crown before the Han Dynasty. It became much more beautiful in the Which in period. Boyo gained its popularity by the women in Tang Dynasty, which is due to the influence by the customs of the western Ho tribe. The name of hairstyling using wigs in each period, and things such as hair, black thread, lignum, and paper were used as materials. Since the wig had differed according to the disparity in social standing it was prohibited to the general public, but it became in style later on. Wig also becomes popular in central Asia and gained its properity in the Tang Dynasty which is greatly influenced by the western countries. It is said in the records that the kobal Style had been exceedingly in fashion from the Ju to the Chung Dynasty, and the remains of the Han and Song Dynasty were found. times, it was also called chah, Pr, or period, and things such as hair, black thread, lignum, and paper were used as materials. Since the wig had differed according to the disparity in social standing, it was prohibited to the general public, but it became in style later on. Wig also becomes popular in central Asia and gained its prosperity in the Tang Dynasty which is greatly influenced by the western countries. It is said in the records that the kobal Style had been exceedingly in fashion from the Ju to the Chung Dynasty, and the remains of the Han and Song Dynasty were found.

• Journal of Forest and Environmental Science
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• v.33 no.3
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• pp.202-225
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• 2017

Non Timber Forest Products (NTFPs) has gained a lot of significance over the years as a means of income generation. Forests are playing a vital role in the supply of these products, however, due to their continuous extraction, the population of many species might have depleted. Very little information is known about community structure and population status of NTFPs. No specific studies have been made to find out the occurrence, availability of species and population status in the forests, supplying the resources. The present study has been carried out in community forests of the naturally occurring NTFPs in the temperate forest of the Ziro valley of Arunachal Pradesh. The main aim is to determine community structure, species composition and population status of NTFPs. Three forest stands viz., Nyilii, Dura and Gyachi were selected which are used by the Apatani tribe for extraction of the NTFPs. For evaluation of species composition and community characteristics, the sampling of the vegetation was done using the quadrat method. A total 137 species representing 68 families and 116 genera were recorded. Herbs represent the maximum diversity with 71 species followed by 35 shrub species and 31 tree species. The families Asteraceae and Rosaceaeae exhibited maximum representation followed by Urticaceae. The species under Fagaceae, Lauraceae, Rosaceae and Rutaceae were found to be important NTFP yielding species. Highest species richness was recorded in Nyilii having 124 species, while lowest in Dura with 102 species. Density of tree, shrub and herb ranged between 376 to $456\;individuals\;ha^{-1}$, 2848 to $3696\;individuals\;ha^{-1}$ and 31.44 to $36.64\;individuals\;m^{-2}$, respectively. The total basal area was found to be highest ($51.64m^2\;ha^{-1}$) in Dura followed by Nyilii ($25.32m^2\;ha^{-1}$) and lowest in Gyachi ($22.82m^2\;ha^{-1}$). In all the three study stands the species diversity indices showed the trend, herbs > shrubs > trees while the evenness index showed the trend as shrubs > herbs > trees. The overall species similarity index was highest (82.35%) between Dura and Gyachi. About 80% of the total recorded species showed clumped distribution while, no regular distribution was shown by any species. The three selected stands harbor about 50 important NTFP yielding species which are being used commonly by the Apatani people in their day to day life. Among the three study sites, overall diversity of NTFP was found highest in the Nyilii stand while the density of population was found better in Dura and Gyachi stands. The population of many species was found to be low due to continue harvesting without any sustainable management by the communities. All the selected forest stands have the potentiality to grow the high value NTFP yielding species and if managed properly, they can support the livelihood and economy of the local communities.

• Proceedings of the KOSOMBE Conference
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• v.1997 no.11
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• pp.357-360
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• 1997

For medical students and doctors, knowledge of the 3-dimensional (3D) structure of the heart is very important in diagnosis and treatment of the heart diseases. 2-dimensional (2D) tools (e.g. anatomy book) or classical 3D tools (e.g. plastic model) are not sufficient or understanding the complex structures of the heart. Moreover, it is not always guaranteed to dissect the heart of cadaver when it is necessary. To overcome this problem, virtual dissection systems of the heart have been developed. But these systems are not satisfactory since they are made of radiographs; they are not true 3D images; they can not be used to dissect freely; or they can only be operated on the workstation. It is also necessary to make the dissection systems incorporating the various races and tribes because of the organ's difference according to race and tribe. This study was intended to make the 3D image of the heart from a Korean cadaver, and to establish a virtual dissection system of the heart with a personal computer. The procedures or manufacturing this system were as follows. 1. The heart from a Korean adult cadaver was embedded with gelatin solution, and serially cross-sectioned at 1mm-thickness on a meat slicer. Pictures or 153 cross-sectioned specimens were inputted into the computer using a digital camera ($756{\times}504$ resolution, true color). 2. The alignment system was established by means of the language of IDL, and applied to align 2D images of the heart. In each of 2D images, closed curves lining clean and dirty blood pathways were drawn manually on the CorelDRAW program. 3. Using the language of IDL, the 3D image and the virtual dissection system of the heart were constructed. The virtual dissection system of the heart allowed or ree rotation, any-directional sectioning, and selected visualization of the heart's structure. This system is expected to become more advanced, and to be used widely through Internet or CD-title as an educational tool for medical students and doctors.