• Microbiology and Biotechnology Letters
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• v.48 no.4
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• pp.525-532
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• 2020

A continuous fermentation process was carried out to enhance hyaluronic acid (HA) production using Streptococcus zooepidemicus cells. During the 1st stage continuous operation from 8 h with a dilution rate of 0.029/h (D1), HA was produced in the range of 7.5-10 g/l. During the 2nd stage from 44 h with a dilution rate of 0.036/h (D2), HA production (8.28 g/l) was initially reduced to a small extent due to increase of dilution rate from D1 to D2, and then a new pseudo-steady state was formed within a few hours with a concurrent small variations of HA production. The HA amount produced during the latter part of the 2nd stage was stably maintained in the range of 8.28-9.48 g/l, about 4.7% less amount compared to the 1st stage. Due to 24% increase of dilution rate from D1 to D2, however, maximum volumetric productivity (DP) amounting to 0.341 g/l/h was obtained at 96 h during the 2nd stage. This maximum productivity obtained from the continuous culture turned out only a small increase (3%) as compared to the corresponding batch fermentation. However, it should be noted that, in the case of batch process, one run typically consists of serial stages of growth culture plus one final production culture. This implies that, if the continuous fermentation that practically needs no dead time necessary for the multi-stage growth cultures is run for longer period, the total amount of the accumulated HA would be far greater than the amount obtained from the corresponding batch culture performed for the identical period.

• Journal of the Korean Society of Radiology
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• v.15 no.4
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• pp.463-472
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• 2021

Demand for examinations using transvaginal transducer with high frequencies is increasing to observe pelvic organs in gynecological ultrasound tests. However, the quality control of the replacement probe in clinical trials is not properly implemented and the evaluation criteria have not been established. Therefore, 58 transvaginal transducers and 20 convex transducers were applied to the ATS-539 ultrasound phantom for 20 ultrasound devices currently in clinical use to obtain their respective images and measure them quantitatively and qualitatively. For quantitative measurements, vertical measurement, horizontal measurement, and focal zone and qualitative measurements, dead zone, axial·lateral resolution, sensitivity, functional resolution, gray scale·dynamic range were performed. Quantitative statistical analysis showed significant differences between the two transducers in the lateral measurement and local area (p<0.05). qualitative comparative analysis showed differences in sensitivity and functional resolution. This occurs due to the difference in frequency between transducers and the transducer's injection geometry. Based on the above experiments, the tolerance for horizontal measurement is raised to 10% (±8 mm), the tolerance for sensitivity is observed up to 6 cm deep, which is 12 cm deep,which is the level of the third quartile (75%). The permissible range of functional resolution is up to 6 (12 cm), 6 (12 cm), 11 (11 cm), 9 (9 cm), 6 (6 cm) target, which is the level of the third quartile (75%). It is considered reasonable to adjust the depth of targets in gray scale·dynamic range to measure at a depth of 2 cm, which is 50% of the depth of 4 cm. As above, the criteria for evaluating the quality of transvaginal transducer for use in the past have been proposed and it is expected that this study will be used as a basic data for the production of phantom exclusively for transvaginal transducer in the future.

• Journal of Korean Society of Forest Science
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• v.111 no.1
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• pp.61-71
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• 2022

Data from an investigation of vulnerable conifer species in the subalpine zone in Korea obtained by the Korea Forest Service in 2017-2018 and monitoring research conducted by the National Institute of Forest Science since 2014 were used to analyze the status of distribution and growing condition of three major conifer species (Abies nephrolepis, Abies koreana, and Picea jezoensis) in the subalpine zone in the Baekdudaegan protected area. The distribution area of the studied species in the Baekdudaegan protected area was ca. 74% (8,035 ha) of the total distribution area in Korea, indicating that Baekdudaegan is a core area for conservation and restoration of subalpine conifer species. From decline index [A. nephrolepis in Mt. Taebaeksan and Mt. Deogyusan increased by 77.3% and 29.6%, respectively; A. koreana in Mt. Jirisan (Chunwangbong Peak) increased by 45.2% in four years; and P. jezoensis in Mt. Jirisan (Chunwangbong Peak) increased by 47.8% in two years] and seedling frequency (lower frequency of newly recruited seedlings than dead seedlings) results, the studied species are expected to face difficulties in sustainability. In contrast, at Mt. Seseoksan and Chunwangbong Peak in Mt. Jirisan, the health of trees and seedling frequency showed a partial tendency to recover and increase. In addition, we identified the relationship between the decline index and seedling frequency. These results will support the implementation of conservation strategies for vulnerable conifer species in the subalpine zone.

• Journal of Dental Rehabilitation and Applied Science
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• v.38 no.1
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• pp.18-25
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• 2022

Purpose: This study aimed to evaluate the color stability and antibacterial properties of the surface of polyethyl methacrylate (PEMA) resin with zirconia nanoparticles added. Materials and Methods: The control group was pure PEMA resin, and the experiment group was PEMA resin 15 mm in diameter and 2.5 mm in thickness disk-shaped specimens with 2, 4 and 8 w/v% of zirconia nanoparticles added, which were respectively divided into Group Z2, Group Z4, and Group Z8. After analyzing the surface roughness and color stability of the specimens, their antibacterial properties were evaluated using Porphyromonas gingivalis (P. gingivalis). The Statistical analysis was performed using when normality was met in the Shapiro-Wilk test, one-way ANOVA was used to test parameters, and Tukey's test was used as a post hoc test. When normality was not met, the Kruskal-Wallis test, a non-parametric test was used (P < 0.05). Results: The surface roughness measurement found that there was no significant difference between the experimental and control groups. The color stability evaluation showed that the Z2, Z4, and Z8 groups were within the color range of natural teeth. The adhesion of P. gingivalis was evaluated to be significantly reduced in Group Z2 compared to the control group (P < 0.05). In the Z2 group, Z4 group, and Z8 group, dead cells bacteria than the control group were observed. Conclusion: In conclusion, PEMA resin with zirconia nanoparticles added was within the range of natural teeth in color and reduced the adhesion of P. gingivalis.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.469-506
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• 2019

More than a few existing studies on popular narratives that pay attention to 'place' tend to adopt as their theoretical framework the celebrated distinction between space and place. According to this distinction, to put it simply, space is allegedly mobile, whereas place is static. Given this distinction, and in this age of high-mobility, where the spaces of mobilities seem to rapidly and extensively undermine the places of immobilities, would studies on popular narratives focusing on 'place' still remain convincing? Referring to David Seamon's recent book Life Takes Place: Phenomenology, Lifeworlds, and Place Making, this article aims to consider the possibility of studies on popular narratives in the era of high-mobility. To explore the concept of 'place' through phenomenological methodology, Seamon's book uses a theoretical framework called the 'progressive approximation,' which is attentive to synergistic relationality. According to this approach, the place should first be put under scrutiny as a whole, i.e. as the monad of place. Phenomenological studies on the monad of place as a whole identify places as the fundamental condition for human beings. Then, in accordance with the 'progressive' order of research, places are studied as dyads, i.e. as binary oppositions. Through these analyses, movement/rest, insideness/outsideness, the ordinary/the extra-ordinary, the within/the without, homeworld/alienworld are identified as the five dyads of place. To make a detour around these binary oppositions and confrontations, however, phenomenological studies on place now advance to the higher order of six place triads including place interaction, place identity, place release, place realization, place intensification, and place creation, whereby the study of place progressively approaches the 'approximate' essence of place. Reflectively asking himself about the idea of 'place' in the high-mobility era, the author of this informative and insightful book submits an answer that place is still the fundamental sine qua non of human beings. However, this answer is more likely to be bounded by the binary opposition of space/place, and movement/rest accordingly. In this article, I suggest as an alternative and hopefully more promising answer a perspective of transcending this kind of a dead-end dichotomy and of performing 'place-making' through the mobilities themselves, while presenting a noticeable example of the manner in which research on popular narratives could begin from this perspective.

• Journal of agriculture & life science
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• v.50 no.2
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• pp.33-43
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• 2016

Pinellia tripartita(Blume) Schott is a herbaceous perennial plant belonging to the Araceae and distributed on Asia including of Korea, Japan, and China. P. tripartita is often used for gardening but has not been developed mass-breeding methods. In this study, we compared the tuber growth in different combinations of mixed soils used six compositions. Tubers used to study was cultured in vitro and divided into two groups. Type I was diameter more than 1cm and the group of Type II was diameter below than 1cm. Enlargement of tubers and growth of aerial parts were measuring the plant height, number of fresh leaves and dead leaves, number of bullets, tuber size, and fresh / dry weight. The size/weight and numbers of tubers from the mixed soil B (coir 68.0%, peat moss 14.7%, perlite 3.0%, vermiculite 7.0% and zeolite 7.0%) were the best grown up for eight weeks. In case of Type I, GI (Growth index) of tuber size and weight were 45% and 101%, respectively. The difference of growth was doubled compared to the bad growth treatment as the mixed soil E(Coir 14.3%, peat moss 14.3%, perlite 42.9%, vermiculite 14.3%, and zeolite 14.3%). These results could be used as the basic information for the similar experimental design for the P. ternata.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.3
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• pp.37-53
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• 2023

This study aimed to analyze the commemoration characteristics of the national war memorials made by the United States, the Union of Soviet Socialist Republics(the Soviet Union), and Germany that participated in World War II(WW II). The results of the study are summarized as follows. First, the creation of the WW II memorials of the United States, the Soviet Union, and Germany aimed to commemorate the dead and victims. By country, the United States promoted unity and victory with representing the just and great cause for freedom, and the communist Soviet Union emphasized the Great Patriotic War that defeated fascist Nazi Germany. On the other hand, Germany, which had difficulty in national commemoration, cherish the victims of the war and aimed for peace. Second, WW II memorials were located in places of national significance such as national representative places and battlefields, and in Germany they were built in church cemeteries and public cemeteries. In addition, it showed concise and moderate aesthetic characteristics with a symmetrical and formal form centered on the axis of space in memorials. Third, the United States and the Soviet Union commonly visualized the appearance of war on the memorial wall. By country, the United States engraved sacrifice and dedication for freedom, and differently the Soviet Union and East Germany engraved messages promoting communist ideology as memorial texts. As for landscape details and sculpture, the United States emphasized national unity through eagles symbolizing the country and a colonnade representing each state and territory, and the Soviet Union set up a communist-style soldier sculpture. The United States and the Soviet Union, both countries used sculptures and laurels that symbolize victory, but in Germany, the statues of a fallen soldiers were installed in the memorial. Politically, the United States commemorated the victory of the war and also promoted unity, and the Soviet Union emphasized the Great Patriotic War and promoted communism. As the United States, the Soviet Union, and the Germans believed in Christianity universally, Christian symbols such as the crucifixion, the church, and the statue of Evita were often used. Further study will be required to establish national identity at memorials and advanced commemorative culture in Korea.

• Women's Studies Review
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• v.27 no.1
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• pp.73-109
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• 2010

The cultural pluralism on which more and more emphasis is put in the globalized cultural environment, takes local identity as a crucial index for the cultural exchange on the global level, but at the same time it results in transforming individual regions/places into a homogeneous space, as it forces the local identity itself to fit into the standardized global perspective. In this context I focus on two art projects that are related to 'Dongducheon', a town that houses the U. S. Second Infantry Division. These projects attract specific attention due to the fact that Dongducheon is a significant place with very 'thick' cultural identity: it reveals that modernization in Korea took place in intersection of nationalism, patriarchy and gender/sexuality postcolonial (military) culture. With these two Dongducheon related art projects (Donglyung Kim) and (Eunyoung Jeong) as excellent examples of site-specific art practice, this paper asks what it means to keep the historicity of disappearing local space/place in the global era. And how is it possible to 'represent' an extremely gendered/sexualized place like Dongducheon. This should be examined from a postcolonial feminist perspective. Since emancipation from Japanese occupation Dongducheon has been an island or an outside space in the nation-state Korea. This becomes more complicated, as now mostly women from the Philippines or former Soviet countries are working in the nightclubs in Doungducheon. and are feminist activist experiments to make the place with its residents to be seen and heard in proper a way of mourning, recognition and communication. shows the 'new' kijich'on women as those who are daring to be on an 'Odyssey' for a better life as they run everyday life in Dongducheon, working in clubs, doing laundry, bearing children, going to mass; tries to help them to be heard and felt, while it gathers sounds on the street or at mass and shows the doors or narrow alleys which lead to the their rooms. It aims to mourn the dead kijich'on women and to represent the precarious life of the present migrant kijich'on women, as it shows no faces.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• Sim-seong Yeon-gu
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• v.31 no.2
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• pp.113-150
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• 2016

Chobun refers to a temporary grave covered with straw thatch that contains a corpse until its flesh is gone. When all the flesh has rotted away, the straw grave is disassembled and only the bones are retrieved. Therefore, Chobun is an example of a secondary burial custom (German : Doppel Bestattung) that is composed of a first temporary funeral for processing the corpse's flesh, and a second permanent burial of the final remains (bones or ashes). The duration of the temporary burial is determined by the time needed for decomposing the flesh of the deceased. Building a Chobun progresses putrefaction and reduction to bone. In the literature of alchemy, putrefaction and new life occur simultaneously. The purpose of rotting is to make the flesh disappear, leaving only its essence. It is making the physical body enter a spiritual state, so that the dead can enter into a different world. One must endure the unstable rotting process until the smell of flesh has faded. The rotting process is the attitude of accepting the terrible, polluted aspect of the corpse, while maintaining a helpless, passive posture, in order to allow new possibilities. When we try to approach an archetypal aspect of the unconscious, it is often experienced in threatening, aggressive ways. In the individuation process, the unconscious offers us the blessing of a new spiritual awakening and renewed sense of life, only when we have the courage to see this terrifying and contaminated side of our psyche. This is exactly what putrefaction means. Bone and skeleton symbolize the indestructible, imperishable, and essential elements of life. Bone is the minimum unit and foundation for regeneration, where new life can grow. Reduction to bone is moving back to the origin of life, to the womb. Psychologically, it means discarding one's ego-centeredness and allowing the Self to lead the entire process of individuation. Going through the painful process of reduction to a skeleton for the purpose of further development is a declaration of the death of the ego, aiming at the liberation from perishable flesh and acquisition of the spiritual, regenerative, and immortal elements of life. Chobun also denotes the yearly decay and revival of life, especially of vegetal life. In Chobun, this symbolic meaning of the vegetal cycle of life is emphasized to represent the part of life that survives even after death. Vegetation related to Chobun deals with the continuity of life and psychologically with the Self. Images of vegetation are closely related to the existence of life beyond death, which is the existence of the Self, the source of energy that constantly renews and rejuvenates the consciousness.