• Korean Journal of Remote Sensing
• /
• v.20 no.6
• /
• pp.409-418
• /
• 2004

LOD is a widely used technique in 3D game and animation to represent large 3D data sets smoothly in real-time. Most LOD algorithms use a binary tree to keep the ancestor information. A new algorithm proposed in this paper, however, do not keep the ancestor information, thus use the less memory space and rather increase the rendering performance. To verify the efficiency of the proposed algorithm, performance comparison with ROAM is conducted in real-time 3D terrain navigation. Result shows that the proposed algorithm uses about 1/4 of the memory space of ROAM and about 4 times faster than ROAM.

• Journal of the Korean Association of African Studies
• /
• v.43
• /
• pp.89-111
• /
• 2014

This article deals with the characteristics and limitations of Edwin W. Smith's study of African religions. He was born as son of British Primitive Methodist missionary in South Africa, 1876. He was trained to become a Bible translator. After marriage he moved to Africa with his wife and translated the Bible into the Ila language. Most Western missionaries despised African cultures and religions, but Smith proposed a new way to study African cultures and religions on the anthropological basis of respect and understanding. Though he kept the mission mind to convert Africans to Christians and supported the fulfillment theology, he accepted the values and significance of African religions. With scientific and object approaches, Smith regarded Africans as rational and philosophical human beings. He rejected the traditional concept of mission that Western form of Christianity should be forced upon the mind and heart of Africans. Rather Smith encouraged Africans to build up their own churches and theologies with creative and dynamic worldviews including magic, Dynamism, Spiritism, ancestor worship and the faith to the Supreme Being. In conclusion, despite his limitations as missionary, Smith has been remembered as 'the founder of African Studies' and 'the ancestor of British phenomenological school.' His missionary experience became the solid foundation for becoming scholar of African religions.

• Korean Journal of Heritage: History & Science
• /
• v.46 no.2
• /
• pp.46-69
• /
• 2013

The results of study on the meaning landscape and environmental design techniques of the Byulup, Yoohoedang garden(Hageowon) based on the story in the collection of Kwon Yi-jin (Yoohoedangjip, 有懷堂集), are as below. First, Yoohoedang Kwon Yi-jin (有懷堂 權以鎭 : 1668~1734) constructed a Byulup garden consisting of ancestor grave, Byulup, garden, and a school, through 3 steps for 20 years in the back hill area of Moosoo-dong village, south of Mountain Bomun in Daejeon. In other words, he built the Byulup(別業, Yoohoedang) by placing his father's grave in the back hill of the village, and then constructed Yoegeongam(餘慶菴) and Geoupjae(居業齋) for protection of the pond(Napoji, 納汚池), garden(Banhwanwon, 盤桓園), and ancestor graves, and descendants' studying in the middle stage. He built an extension in Yoohoedang and finally completed the large-size garden (Hageowon) by extending the east area. Second, in terms of geomancy sense, Yoohoedang Byulup located in Moosoo-dong village area is the representative example including all space elements such as main living house (the head family house of Andong Kwon family), Byulup (Yoohoedang), ancestor graves, Hagoewon (garden) and Yoegeongam (cemetery management and school) which byulup type Byulseo should be equipped with. Thirdly, there are various meaning landscape elements combining the value system of Confucianism, Buddhism and Taoism value, including; (1) remembering parents, (2) harmonious family, (3) integrity, (4) virtue, (5) noble personality, (6) good luck, (7) hermit life, (8) family prosperity and learning development, (9) grace from ancestors, (10) fairyland, (11) guarding ancestor graves, and (12) living ever-young. Fourth, after he arranged ancestor graveyard in the back of the village, he used surrounding natural landscapes to construct Hagoewon garden with water garden consisting of 4 mountain streams and 3 ponds for 13 years, and finally completed a beautiful fairyland with 5 platforms, 3 bamboo forests, as well as the Seokgasan(石假山, artificial hill). Fifth, he adopted landscape plantation (28 kinds; pine, maple, royal azalea, azalea, persimmon tree, bamboo, willow, pomegranate tree, rose, chinensis, chaenomeles speciosa, Japanese azalea, peach tree, lotus, chrysanthemum, peony, and Paeonia suffruticosa, etc.) to apply romance from poetic affection, symbol and ideal from personification, as well as plantation plan considering seasonal landscapes. Landscape rocks were used by intact use of natural rocks, connecting with water elements, garden ornament method using Seokyeonji and flower steps, and mountain Seokga method showing the essence of landscape meanings. In addition, waterscape are characterized by active use of water considering natural streams and physio-graphic condition (eastern valley), ecological corridor role that rhythmically connects each space of the garden and waterways following routes, landscape meaning introduction connecting 'gaining knowledge by the study of things' values including Hwalsoodam(活水潭, pond), Mongjeong(蒙井, spring), Hosoo(濠水, stream), and Boksoo(?水, stream), and sensuous experience space construction with auditory and visualization using properties of landscape matters.

• Korean Journal of Heritage: History & Science
• /
• v.54 no.4
• /
• pp.212-231
• /
• 2021

This study examines the types of gods worshiped in the homes of Utsunoya village, the places where they are enshrined, the rituals and food offered to the gods, the decorations during the rituals, and the people's beliefs. Also, by comparing the gods worshiped in houses in remote Utsunoya with those of downtown Shizuoka, the differences and changes in the gods worshiped in the two contemporary spaces were predicted. Today, the gods enshrined in Utsunoya's houses are amatelaseu oomikami (天照大神), ancestor, ebisu, daigoku, kojin, inari, the god of the toilet, the god of land, and the god of water. From December 31st to January 3rd and on January 15th, Obon (July 15th), October when there is a festival at the village shrine, and on Ebisu Day (October 19th and 20th), residents offer drinks and food to the gods. Japanese beliefs at home are polytheistic in nature. They maintain national identity through kamidana and maintain family identity through ancestor worship linked to the Buddhist altar. The Japanese beliefs at home are firmly established in the background of the home, the base of family life. Japanese houses have a strong character as a religious space where they coexist "with the gods," and the residents have a cultural tradition of living with the gods.

• Journal of the East Asian Society of Dietary Life
• /
• v.2 no.2
• /
• pp.251-262
• /
• 1992

Eum Sik Check is a cooking book written in old Korean by a woman called Dan Yang Daek. In this study, the contents of the book are interpreted in modern Korean, and are analyzed, compared, and examined in the point of view of cooking. The book shows 1) the methods of the setting of a large table, of a table for ancestor-memorial services, of decorative seasonings, 2) 11 methods for making rice cakes, 3) 21 methods for side dishes, and 4) 7 methods for berwing rice wine.

• Proceedings of the Korean Society of Sericultural Science Conference
• /
• 2003.04a
• /
• pp.42-42
• /
• 2003

The wild silkworm, Bombyx mandarina, was believed the only ancestor of B. mori, inhabits the limited area of Eastern Asia including China, Korea and Japan. However, the geographic dimorphism of B. mandarina was reported with chromosome number and arylphorin gene. In connection with those dimorphism, we studied the genetic differences of ITS-2 region in rDNA purposing the differentiation and geographic variation within the species of B. mandarina. (omitted)

• Journal of Plant Biology
• /
• v.25 no.2
• /
• pp.57-64
• /
• 1982

In order to elucidate the intergeneric relationshiops within Korean Oleaceae including the endemic Abeliophyllum distichum, 19 species and 9 varieties of 9 genera were investigated. A cladistic analysis based on 18 characters revealed close relationships among (1) Osmanthus, Chiononthus, Fraxinus, (2) Abeliophyllum, fontanesia, Forsythia, and (3) Ligustrum, Syringa, and well accorded with the pollen morphological result. Jasminum was connected to the branch of Ligustrum possibly owing to a sampling error. A hypothesis on the origin of Abeliophyllum was drawn that it originated from Fontanesi or less probably from the common ancestor of Fontanesia and Forsythia.

• Journal of Hospice and Palliative Care
• /
• v.1 no.1
• /
• pp.1-5
• /
• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.

• Asian-Australasian Journal of Animal Sciences
• /
• v.31 no.6
• /
• pp.804-811
• /
• 2018

Objective: Complete mtDNA D-loop sequences of four Thai indigenous chicken varieties, including Pra-dhu-hang-dam (PD), Leung-hang-khao (LK), Chee (CH), and Dang (DA) were explored for genetic diversity and relationships with their potential ancestor and possible associates to address chicken domestication in Thailand. Methods: A total of 220 complete mtDNA D-loop sequences of the four Thai indigenous chicken varieties were obtained by Sanger direct sequencing of polymerase chain reaction amplicons of 1,231 to 1,232 base pair in size. A neighbor-joining dendrogram was constructed with reference complete mtDNA D-loop sequences of Red Junglefowl (RJF) and those different chicken breeds available on National Center for Biotechnology Information database. Genetic diversity indices and neutrality test by Tajima's D test were performed. Genetic differences both within and among populations were estimated using analysis of molecular variance (AMOVA). Pairwise fixation index ($F_{ST}$) was conducted to evaluated genetic relationships between these varieties. Results: Twenty-three identified haplotypes were classified in six haplogroups (A-E and H) with the majority clustered in haplogroup A and B. Each variety was in multiple haplogroups with haplogroups A, B, D, and E being shared by all studied varieties. The averaged haplotype and nucleotide diversities were, respectively 0.8607 and 0.00579 with non-significant Tajima's D values being observed in all populations. Haplogroup distribution was closely related to that of RJF particularly Gallus gallus gallus (G. g. gallus) and G. g. spadiceus. As denoted by AMOVA, the mean diversity was mostly due to within-population variation (90.53%) while between-population variation (9.47%) accounted for much less. By pairwise $F_{ST}$, LK was most closely related to DA ($F_{ST}=0.00879$) while DA was farthest from CH ($F_{ST}=0.24882$). Conclusion: All 4 Thai indigenous chickens are in close relationship with their potential ancestor, the RJF. A contribution of shared, multiple maternal lineages was in the nature of these varieties, which have been domesticated under neutral selection.

• Korean Institute of Interior Design Journal
• /
• v.25 no.1
• /
• pp.101-114
• /
• 2016

In the center of our ancestor's culture, there were poetry, calligraphy, and painting. Above all, poetry was the heart of the culture involved in everyday life. The beauty of poetry was not limited to appreciation of the poetry but it influenced calligraphy, painting, seals, music, architecture and even how the ancestors viewed their lives. Categories of poetry(詩品, CP hereafter) is the poetry written to deliberate the style of poems and its influence went beyond the fields of calligraphy and painting. Even now, our architecture reflects the sentimental influences and values of CP. In order to understand the attitude, mind, and the world view of the architects in the past, comprehensive and deep understanding of their philosophy as well as their cultural and social norms is needed. In this paper, CP is used as the means to investigate and develop such understanding of our ancestors' philosophy and culture. This paper also intends to investigate how the seclusive thinking of Neo-Confucianism is reflected in CP and the overall literature. In addition, this paper aims to examine the trace of CP in traditional architecture as well as the relationships and the flow among various styles of CP. This study therefore serves as an important base in understanding the ancestor's philosophy that pursued balance between life and art, reason and emotion, study and practice, and their architectural expression. It is also expected that this study would work as the groundwork to regain our traditional culture identity.