• Journal of the Korean earth science society
• /
• v.44 no.6
• /
• pp.655-674
• /
• 2023

This study examined whether the "self-guided interpretation" media in the Yeoncheon area of the Hantangang River UNESCO Geopark are intelligible for visitors. Accordingly, two on-site investigations were conducted in the Hantangang River Global Geopark in September and November 2022. The Yeoncheon area, known for its diverse geological features and the era of geological attraction formation, was selected for analysis. We analyzed the readability levels, graphic characteristics, and alignment with science curriculum of the interpretive media specific to geological sites among a total of 36 self-guided interpretive media in the Yeoncheon area. Results indicated that information boards, primarily offering guidance on geological attractions, were the most prevalent type of interpretive media in the Yeoncheon area. The quantity of text in explanatory media surpassed that of a 12^th-grade science textbook. The average vocabulary grade was similar to that of 11^th- and 12^th-grade science textbooks, with somewhat reduced readability due to a high occurrence of complex sentences. Predominant graphic types included illustrative photographs, aiding comprehension of the geological formation process through multi-structure graphics. Regarding scientific terms used in the interpretive media, 86.3% of the terms were within the "Solid Earth" section of the 2015 revised curriculum, with the majority being at the 4^th-grade level. The 11^th-grade optional curriculum terms comprised the second largest portion, and 13.7% of all science terms were from outside the curriculum. Notably, variations in the scientific terminology's complexity was based on geological attractions. Specifically, the terminology level on the homepage tended to be generally higher than that on information boards. Through these findings, specific factors impeding visitor comprehension of geological attractions in the Yeoncheon area, based on the interpretation medium, were identified. We suggest further research to effect improvements in self-guided interpretation media, fostering geological resource education for general visitors and anticipating advancements in geology education.

• Korean Journal of Ecology and Environment
• /
• v.56 no.4
• /
• pp.348-362
• /
• 2023

This study analyzed the monitoring results of fishways at 16 weirs constructed on four large Rivers to provide data helpful for the operation and management of fishways. The average utilization rate of the fishways at the weirs was confirmed to be 64.9%. When comparing the dominant species in the mainstream and fishway monitoring results, differences were observed in 9 weirs (56.3%). This indicated that the species prevalent in the mainstream were not necessarily the ones most frequently using the fishways. The average number of individuals using the fishways per day was 336. When classifying the fish species using the fishway by life type, 92.3% were primary freshwater fish, and migratory species accounted for only 5.6%. Analysis based on the season of fishway usage revealed that an average or higher number of fish species used the fishways from May to October, with the highest number of individual users occurring from June to August. Between May and July, 80% of the fish species using the fishways were in their spawning period, while during other season, less than 40% were species that move during the spawning period. The fishways that showed a significant alignment between the spawning period and the fishway passage period were Rhinogobius brunneus, Leiocassis nitidus, Squalidus chankaensis tsuchigae, Pseudogobio esocinus, Acheilognathus rhombeus, and Pungtungia herzi, in that order. When comparing the fishway monitoring results of the Gangjeong-Goryeong Weir and the Dalseong Weir with the upper part water level of the weir, both the number of fish species and individuals using the fishway showed positive correlations with the upper part water level of the weir. This suggests that a higher water level of the weir increases the inflow discharge within the fishway, leading to increased use by fish (number of individuals in Gangjeong-Goryeong Weir, P<0.001; number of species in Dalseong Weir, P<0.05). This study summarized and analyzed the results of fishway monitoring at 16 weirs built on four large Rivers, considering fishway efficiency, operation and management, monitoring period, and regulation of water level in the upper part of the weir. It is thought that this will help understand the status of fish use in fishways on large River and aid the construction, operation, and management of fishways in the future.

• Korean Journal of Poultry Science
• /
• v.50 no.4
• /
• pp.231-240
• /
• 2023

Infectious bursal disease (IBD) is an acute, highly contagious, and immunosuppressive disease in young chickens, and causes considerable economic losses to the poultry industry. More than 30 years ago, an antigenic variant IBDV (avIBDV) was reported in chicken farms in the United States. Recently, a novel avIBDV exhibited clear differences in molecular characteristics compared with previous variant strains. This study investigated the molecular characteristics of recently isolated avIBDV strains in Korea. Strains of avIBDV were confirmed by reverse transcription PCR (RT-PCR) and were propagated in 10-day-old specific-pathogen-free (SPF) embryonated chicken eggs through chorioallantoic membrane (CAM) inoculation. Multiple sequence alignment and phylogenetic analyses of hypervariable regions VP2 gene revealed that the strains originated from two different avIBDV lineages (G2a and G2d). In our results, we confirmed the co-existence and prevalence of avIBDV genogroup G2a and G2d in chicken farms. It is necessary to study the protective efficacy of current vaccines against avIBDVs.

• Korean Journal of Heritage: History & Science
• /
• v.53 no.4
• /
• pp.2-31
• /
• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.