• BMB Reports
• /
• v.36 no.4
• /
• pp.387-389
• /
• 2003

The young developing leaves of willow (Salix safsaf, Salicaceae) trees have antileukemic activity. After a 24-h incubation in vitro, the crude water extracts of the leaves killed a majority of the blasts of acute myeloid leukemia (AML, 73.8%).

• Journal of the Korean Society of Environmental Restoration Technology
• /
• v.10 no.5
• /
• pp.40-50
• /
• 2007

One-year-old rooted cuttings of ten poplar clones and one willow clone were planted in a riparian area in Osan. Survival rate, growth performance, biomass, vitality, defoliation, leaf damages by diseases and/or insects and stem borer damage of the poplar and willow clones have been investigated for three growing seasons. Average survival rate of all eleven clones was declined from 80.7% for the first year to 60.7% for the third year. At three years after planting, poplar clones Dorskamp, ST-148 and Eco-28 showed the best survival rate of 80%. For height and DBH growth, the poplar clone Ay-48 and the willow clone 131-25 were the highest 8.3m and 9.5cm, respectively. However, poplar clones 72-30 and 72-31 were lower than those of the other clones. Clones Ay-48 and 131-25 seemed to have strong vitality when compare to the other clones. No serious damages by diseases and insects were found in most clones. Clones Ay-48 and ST-148 were the most tolerant to various diseases and insects. Clone Ay-48 produced the largest biomass for individual and annual total biomass, 22.5kg and 18.7ton $ha^{-1}$, respectively. Clone Dorskamp showed the best adaptability, which was estimated with survival rate, biomass and damages by various diseases and insects in the riparian area and followed by clones Ay-48, 97-19 and Eco-28. As a consequence, the four clones seemed to be the best candidate poplar clones for the establishment of riparian woody buffer.

• Mycobiology
• /
• v.44 no.4
• /
• pp.335-337
• /
• 2016

During the growing season of 2015, leaf specimens with yellow rust spots were collected from Salix koreensis Andersson, known as Korean willow, in riverine areas in Cheonan, Korea. The fungus on S. koreensis was identified as the rust species, Melampsora yezoensis, based on the morphology of urediniospores observed by light and scanning electron microscopy, and the molecular properties of the internal transcribed spacer rDNA region. Pathogenicity tests confirmed that the urediniospores are the causal agent of the rust symptoms on the leaves and young stems of S. koreensis. Here, we report a new rust disease of S. koreensis caused by the rust fungus, M. yezoensis, a previously unrecorded rust pathogen in Korea.

• Journal of Forest and Environmental Science
• /
• v.27 no.3
• /
• pp.143-149
• /
• 2011

The possibility of employing biomass of Salix viminalis cv. Q683 as a resource of bio-energy was evaluated. The chemical analysis of S. viminalis cv. Q683 leaf biomass showed components such as, extractives (2.57%), lignin (39.06%), hemicellulose (21.61%), and cellulose (37.83%), whereas, its stem was composed of extractives (1.67%), lignin (23.54%), hemicellulose (33.64%), and cellulose (42.03%). The biomass of S. viminalis cv. Q683 was saccharified using two enzymes celluclast and viscozyme. The saccharification of S. viminalis cv. Q683 biomass was influenced by enzymes and their strengths. The optimal enzyme combination was found to be celluclast (59 FPU/g substrate) and viscozyme (24 FBG/g substrate). On saccharification the glucose from leaf and stem biomass was 7.5g/L and 11.7g/L, respectively after 72 hr of enzyme treatment. The biomass and enzyme-treated biomass served as the feedstock for ethanol production by fermentation. The ethanol production from stem and leaf biomass was 5.8 g/L and 2.2 g/L respectively, while the fermentation of the enzymatic hydrolysates yielded 5 g/L to 8 g/L bioethanol in 72 hours.

• Journal of Korean Society of Forest Science
• /
• v.95 no.6
• /
• pp.743-750
• /
• 2006

Poplars and willow were planted to identify suitable species and varieties for landfill reclamation at the Sudokwon Landfill Site in 1997. Survival rate, growth performance, vitality, visible foliar injury by pollutants, fungi, and leaf insects, and stem borer damage have been investigated for 10 clones of 4 poplar species and 2 clones of one willow species from 1997 to 2005. The average survival rates of poplar and willow clones were drastically decreased from 90% in 1997 to 53% in 2005. Among poplar species, Populus alba ${\times}$ P. glandulosa showed the highest mean survival rate of 66%, while Populus koreana ${\times}$ P. nigra var. italica and Populus euramericana were the lowest of 41%, respectively in 2005. Clivus, which is one of the clones from Populus alba ${\times}$ P. glandulosa, showed the highest survival rate of 73%. For mean height, Ec028 clone(P. euramericana) showed the highest of $11.2m{\pm}2.1m$ and followed by Clivus of $11.0m{\pm}2.0m$. Clone 131-27(Salix alba) was the lowest of $7.8m{\pm}1.6m$. Vitality, defoliation, visible foliar damage, and stem borer damage were significantly different among clones. Most of Populus alba ${\times}$ P. glandulosa and Salix alba clones seemed to have strong vitality and to be tolerant to various stresses at the site. However, Populus nigra ${\times}$ P. maximowiczii was sensitive to the stress. We have selected 5 clones in total: Clivus as the best clone for waste landfill reclamation, and additionally two Salix clones 131-25, 131-27 and two clones of Populus alba ${\times}$ P. glandulosa (72-9, 72-16) have been selected. These five clones could be supplied for planting at sites having an environment similar to the Sudokwon Landfill Site.

• Journal of the Korean association of regional geographers
• /
• v.3 no.1
• /
• pp.155-163
• /
• 1997

The Mongolian ger is ideally suited to the mongol's steppe climate and the nomadic way of life. This is a multipurpose dwelling which can be easily collapsed, transported to another place and put up again fully preserving its original shape. The pastoral nomadic ger has two key components: the wooden framework and the felt cover. The wooden parts are the walls(khana), the long poles(un), the smoke escape(toono) and its supports(bagana). One wall consists of 10-15 branches of willow tree. each about 1.5m high bound together in a way making it possible to fold it for transportation and then unfold it like an accordion. The unfolded walls are connected to form a circle. The long poles(un) are fastened to the upper part of the walls, with the other end passed through the toono hole, the only sky window and smoke escape through it from the ger. The toono is propped up by two posts, called bagana. All this forms the wooden framework of the ger, which is covered with felt. When the herders fire up their metal stoves, the temperature inside the ger becomes quite comfortable. Because the nomads live in a climate where there is only one growing season in a year, they do not make long migrations to new pastures. Livestock subsist on standing vegetation for eight months of the year. The basic pasture migration strategy is to leave enough standing vegetation at the end of the growing season in September to suffice until the new growth appears the following May. Mongolians use a type of compressed tea leaf that is called "brick" tea in English because it is rock solid and roughly the shape of a brick. And they consume a larger percent(88%) of fat from animal products such as meat, milk, butter, and cheese than any other people in the world. Milk products made from the milk of sheep, yak, and goats are major foods in the nomad's diet, but they are produced mainly in summer when all the animals are lactating. Mongolians made their special nomadic food culture on the steppe.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.3
• /
• pp.97-110
• /
• 2012

This study aimed at considering the original shape of Iljiam Tea Garden at Mt. Daedun. In order to accomplish our goal, we tried to strengthen the authenticity of construction of Iljiam by comparing its space structure depicted in the poetry of Choeui(艸衣) the monk with its current restored state. According to the clues and situation in the poetry along with symbolic words like 'Choeui' and 'Ilji(一枝)', Iljiam seemed to be a tea garden with elegant and celestial beauties, and with a nice view where Choeui the famous monk searched for the highest state of enlightenment by enjoying and living in nature. When we compared the plural aspects of Iljiam like Dacheon(茶泉), Dajo, Mulhwak, Darim(茶林), Chaewon(菜園), and Yeonji(蓮池) with those of Dasan Tea Garden[茶山草堂], we could see that the basic components of tea-culture space of both gardens are the same, showing the organizational principle of the top and bottom area to stress reading and studying. When it is restored, the authenticity of Iljiam should be pursued by linking spatial, historical, and landscaping characteristics as the space of which Choeui the monk carried out Zen meditation and mastered tea. However, the recent grand scale Buddhist business like the expansion of access road and construction of Buddhist sanctuary and Seolimdang became the biggest threat to the authenticity. Especially, it was emphasized many times in various poetry that the view from Iljiam and its surroundings is extraordinary, so it is critical to get rid of obstacles to the view from Iljiam and its surroundings in order to restore Iljiam as its genuine form. The current Iljiam should be re-made because it is like a leaf-roofed garden, not like a hermitage. However, the opinion that Jawoohongryeon-sa(紫芋紅蓮社) is somewhat a Taoistic and Taoist hermit space with a special shape adopted the pattern of building of the Joseon period rather than a Buddhist building can be accepted as long as other convincing historical evidences are found out, considering the ideology of uniting Confucianism and Buddhism and the spirit of Taoist hermit found out from poetry of Choeui and his friends. In conclusion, the restoration of Iljiam in 1979 was carried out to restore the place of Iljiam rather than to restore the originality of Iljiam by combining and referring domestic cases of tea gardens. However, there is not much material for restoration even though the main frame of Iljiam was distorted. Nevertheless, the top and bottom ponds should be constructed as a rectangle shape. In addition, it can be improved much in terms of plants and trees. It is necessary to restore bamboo forest, which was razed in order to make a tea plantation around Seolimdang, to set vines of arbors above the upper limbs, to plant pine trees and willow trees inside of the garden, and to put Dajeolgu under the corner of the eaves. Especially, the bamboo forest emphasized in poetry and took care of by Choeui himself should be restored inside of the garden.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.37 no.1
• /
• pp.56-67
• /
• 2019

In order to investigate the issue with the proper name of eshel(Tamarix aphylla) mentioned in the Bible, analysis of morphological taxonomy features of plants, studies on the symbolism of the Tamarix genus, analysis of examples in Korean classics and Chinese classics, and studies on the problems found in translations of Korean, Chinese and Japanese Bibles. The results are as follows. According to plant taxonomy, similar species of the Tamarix genus are differentiated by the leaf and flower, and because the size is very small about 2-4mm, it is difficult to differentiate by the naked eye. However, T. aphylla found in the plains of Israel and T. chinensis of China and Korea have distinctive differences in terms of the shape of the branch that droops and its blooming period. The Tamarix genus is a very precious tree that was planted in royal courtyards of ancient Mesopotamia and the Han(漢) Dynasty of China, and in ancient Egypt, it was said to be a tree that gave life to the dead. In the Bible, it was used as a sign of the covenant that God was with Abraham, and it also symbolized the prophet Samuel and the court of Samuel. When examining the example in Korean classics, the Tamarix genus was used as a common term in the Joseon Dynasty and it was often used as the medical term '$Ch{\bar{e}}ngli{\check{u}}$(檉柳)'. Meanwhile, the term 'wiseonglyu(渭城柳)' was used as a literary term. Upon researching the period and name of literature related to $Ch{\bar{e}}ngli{\check{u}}$(檉柳) among Chinese medicinal herb books, a total of 16 terms were used and among these terms, the term Chuísīliǔ(垂絲柳) used in the Chinese Bible cannot be found. There was no word called 'wiseonglyu(渭城柳)' that originated from the poem by Wang Wei(699-759) of Tang(唐) Dynasty and in fact, the word 'halyu(河柳)' that was related to Zhou(周) China. But when investigating the academic terms of China currently used, the words Chuísīliǔ(垂絲柳) and $Ch{\bar{e}}ngli{\check{u}}$(檉柳) are used equally, and therefore, it appears that the translation of eshel in the Chinese Bible as either Chuísīliǔ (垂絲柳) or $Ch{\bar{e}}ngli{\check{u}}$(檉柳) both appear to be of no issue. There were errors translating tamarix into 'やなぎ(willow)' in the Meiji Testaments(舊新約全書 1887), and translated correctly 'ぎょりゅう(檉柳)' since the Colloquial Japanese Bible(口語譯 聖書 1955). However, there are claims that 'gyoryu(ぎょりゅう 檉柳)' is not an indigenous species but an exotics species in the Edo Period, so it is necessary to reconsider the terminology. As apparent in the Korean classics examples analysis, there is high possibility that Korea's T. chinensis were grown in the Korean Peninsula for medicinal and gardening purposes. Therefore, the use of the medicinal term $Ch{\bar{e}}ngli{\check{u}}$(檉柳) or literary term 'wiseonglyu' in the Korean Bible may not be a big issue. However, the term 'wiseonglyu' is used very rarely even in China and as this may be connected to the admiration of China and Chinese things by literary persons of the Joseon Dynasty, so the use of this term should be reviewed carefully. Therefore, rather than using terms that may be of issue in the Bible, it is more feasible to transliterate the Hebrew word and call it eshel.