• Journal of The Korean Association For Science Education
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• 제36권2호
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• pp.203-219
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• 2016

The purpose of this paper was analyzing the contents of life science area in elementary science textbooks according to Korean science curricula change to get suggestions for the advancement of science curriculum. The framework of content analysis was developed by revising TIMSS 2015 life science evaluation framework. The results of this research were as follows: 'The differences of living things and non-living things appearing in the first grade mostly were not included in the 1st, the 6th and the 2009 revised curricula. Contents emphasizing rural life were appeared from 'Teaching themes period' to the 2nd curriculum period, disappeared from the 3rd curriculum period until the 2009 revised curriculum. Contagious disease was emphasized in all elementary grades in the 1st curriculum period, which reflected a social phenomena emphasizing health and hygiene after the Korean War. Mostly fungus was included until the 7th curriculum period and bacteria and virus were added from the 2007 revised curriculum period. The way of improving health was emphasized continuously.' The differences of living things and non-living things should be included in elementary science curriculum for the correct 'life' concept formation of elementary students. 'Strategies for helping the living of descendants' and 'the heredity of animal and plant' which were appeared in the lower grades, should be included at the higher grades with greater depth. The incoming elementary science textbooks also need to include science contents about evolution in greater depth, along with human health.

• Korean journal of food and cookery science
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• 제24권6호
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• pp.801-810
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• 2008

The principal objective of this study was to assess Korea's traditional ritual food culture, and to compare two types of ancestral rites the Hyang-Sa and Bool-cheon-wi rites which were held in the Daegu and Andong regions of Korea. In this study, we describe the performance of the Bool-cheon-wi rites held by two head families located near the Andong area namely, the head family of Seoae Ryu Seong-Ryong(1542-1607)(Seoae) who was well-respected for his writings and personality, and the head family of Dangye Ha Wee-Ji(1412-1456)(Dangye) who was well-known and famous as one of the members of the Sa-ryuk-sin. This research was conducted via diredt engagement in these memorial services and several interviews with the families. The results were summarized as follows; Foods used in the Hyang-sa rites including Mae(bap), Kook, Jaban(Jogee), Po(dried fish), Juck, boiled and seasoned vegetables, fruits, confections, and liquor. Jobap and Ssalbap were used as Mae at SD(Seo Dalsung), and PMPH(Pahoi Myogul Habin Park) used Jo, Hyunmy, Pi and Susu in the raw. The dishes on the table were arranged as follows. A wine cup was placed in the first row, Po(a dried pollack), and jujube and nuts in the second row, Ryukpo(slices of dried beef), Sangeogogi were set at the third row, and Soegogi, pork, Mu, and Minary were placed in the fourth row, and the head of the pig was placed in the center of the table at SD. A wine cup, Soegogi, and pork were positioned in the first row, Mu, Minary, Pi and Susu were placed in the second row, and Jogee, Jo, and Hyunmy were placed in the third row at PMPH. The sacrificial foods offered for Bool-cheon-wi rites were as follows; Mae(bap) Kook noodle Jogee Tang(stew) Po Juck Tucks boiled, seasoned and salted vegetables Jeon fruit confectioneries liquor(chungju). The head family of Seoae Yu Seong-Ryong utilized 5 types of Tang(meat stew, fish stew, chicken stew, vegetable stew, seafood stew), whereas the head family of Dangye Ha Wee-Ji utilized 3 kinds of Tang(meat stew, fish stew, vegetable stew). As a basic Tuck, Shi-roo-tuck(a steamed rice cake), piled up to 25 layers, was primarily utilized. In particular, Jung-Gae(Seoae's favorite food) was placed on the table. For grilled-meat food(Juck), Yu's family used raw meat and Ha's family the half-cooked meat. The main types of Jucks used were meat-Juck, fish-Juck, chicken-Juck, and these were not served one by one. Hyang-sa and Bool-cheon-wi rites have an the educational function, in that they allow for the carrying out of filial duties by a heartfelt performance of performing the ceremony, by taking great care from the pre-rite preparations to the post-rite period. In addition, these rites have various meanings, as events that strengthen the ties of blood relations of ancestors and themselves, and to promote and harmonize family friendships, they may also have religious meaning in the culture, as prayers are offered that all the family's descendants may be blessed, live long and enjoy abundance whlie respecting their ancestors. As for the role of Hyang-sa and Bool-cheon-wi rites in today's nuclear family society, it can be said that these rites remain especially important as a method to strengthen community consciousness by fostering an understanding of the meaning of existence itself, and thus inspiring the roots of consciousness.

• Korean Journal of Plant Tissue Culture
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• 제27권6호
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• pp.423-428
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• 2000

In 1997 when cloned sheep Dolly and soon after Polly were born, it had become head-line news because in the former the nucleus that gave rise to the lamb came from cells of six-year-old adult sheep and in the latter case a foreign gene was inserted into the donor nucleus to make the cloned sheep produce human protein, factor IX, in e milk. In the last few years, once the realm of science fiction, cloned mammals especially in livestock have become almost commonplace. What the press accounts often fail to convey, however, is that behind every success lie hundreds of failures. Many of the nuclear-transferred egg cells fail to undergo normal cell divisions. Even when an embryo does successfully implant in the womb, pregnancy often ends in miscarriage. A significant fraction of the animals that are born die shortly after birth and some of those that survived have serious developmental abnormalities. Efficiency remains at less than one % out of some hundred attempts to clone an animal. These facts show that something is fundamentally wrong and enormous hurdles must be overcome before cloning becomes practical. Cloning researchers now tent to put aside their effort to create live animals in order to probe the fundamental questions on cell biology including stem cells, the questions of whether the hereditary material in the nucleus of each cell remains intact throughout development, and how transferred nucleus is reprogrammed exactly like the zygotic nucleus. Stem cells are defined as those cells which can divide to produce a daughter cell like themselves (self-renewal) as well as a daughter cell that will give rise to specific differentiated cells (cell-differentiation). Multicellular organisms are formed from a single totipotent stem cell commonly called fertilized egg or zygote. As this cell and its progeny undergo cell divisions the potency of the stem cells in each tissue and organ become gradually restricted in the order of totipotent, pluripotent, and multipotent. The differentiation potential of multipotent stem cells in each tissue has been thought to be limited to cell lineages present in the organ from which they were derived. Recent studies, however, revealed that multipotent stem cells derived from adult tissues have much wider differentiation potential than was previously thought. These cells can differentiate into developmentally unrelated cell types, such as nerve stem cell into blood cells or muscle stem cell into brain cells. Neural stem cells isolated from the adult forebrain were recently shown to be capable of repopulating the hematopoietic system and produce blood cells in irradiated condition. In plants although the term$\boxDr$ stem cell$\boxUl$is not used, some cells in the second layer of tunica at the apical meristem of shoot, some nucellar cells surrounding the embryo sac, and initial cells of adventive buds are considered to be equivalent to the totipotent stem cells of mammals. The telomere ends of linear eukaryotic chromosomes cannot be replicated because the RNA primer at the end of a completed lagging strand cannot be replaced with DNA, causing 5' end gap. A chromosome would be shortened by the length of RNA primer with every cycle of DNA replication and cell division. Essential genes located near the ends of chromosomes would inevitably be deleted by end-shortening, thereby killing the descendants of the original cells. Telomeric DNA has an unusual sequence consisting of up to 1,000 or more tandem repeat of a simple sequence. For example, chromosome of mammal including human has the repeating telomeric sequence of TTAGGG and that of higher plant is TTTAGGG. This non-genic tandem repeat prevents the death of cell despite the continued shortening of chromosome length. In contrast with the somatic cells germ line cells have the mechanism to fill-up the 5' end gap of telomere, thus maintaining the original length of chromosome. Cem line cells exhibit active enzyme telomerase which functions to maintain the stable length of telomere. Some of the cloned animals are reported prematurely getting old. It has to be ascertained whether the multipotent stem cells in the tissues of adult mammals have the original telomeres or shortened telomeres.

• Korean Journal of Heritage: History & Science
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• 제53권3호
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• pp.62-79
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• 2020

The rock-carved seated Avalokiteśvara statue at Ganghwa Bomunsa Temple is a giant rock-carved Buddhist statue that was built in 1928 during the Japanese colonial era. Although it is a year-recorded Buddhist statue that occupies a prominent place in modern Korean Buddhist sculpture history, it has not been the subject of in-depth discussion due to weak research on modern Buddhist sculptures. In this study, to examine the various significant aspects of the rock-carved Seated Avalokiteśvara statue at Bomunsa Temple as a modern Buddhist sculpture, I have managed to determine its construction year, artificers, and patrons by deciphering the inscription around the rock-carved statue; in addition I have researched the effects of the rock shapes and landforms on the formation of the Buddhist statue by comparing and analyzing the points of view of both artificers and worshipers. I have also identified the specific circumstances of the time of construction from interviews with the descendants of artificers. A monk from Geumgangsan Mountain, Lee Hwaeung, took the role of sponsor and chief painter to construct the rock-carved seated Avalokiteśvara statue at Bomunsa temple. In the beginning of its construction in 1928, more than 100 donators jointly sponsored the construction of the statue. Gansong Jeon Hyoungphil sponsored alone at the time of the place of worship's expansion in 1938. Bomunsa Temple has been regarded as one of the top-three sacred places of Avalokiteśvara Bodhisattva together with Naksansa Temple in Yang Yang and Boriam in Nam Hae, due to the construction of the rock-carved statue. It took about three months to construct the statue. Lee Hwaeung drew a rough sketch and then Un Songhag and five masons from Ganghwa Island took part in the carving process. We can observe the line drawing technique around the rock-carved statue because the statue was carved based on the rough sketch of the monk painter. The aspect of Lee Hwaeung as a painter is revealed; therefore, we can identify the clue of painting pattern leading to Seogongchulyou- Hwaunghyoungjin- Ilonghyegag. The rock-carved seated Avalokiteśvara statue at Bomunsa Temple is a typical Avalokiteśvara that wears a jeweled crown and holds Kundica. It makes a strong impression as it has a big square-shaped face and a short neck and is unsophisticated in general. The artificers solved the issue of visual distortion of the rock-carved statue caused by carving on a 10-meter high and 40-degree sloping rock by controlling motion to its maximum, omitting detailed expression by emphasizing symmetry, and adjusting the head-to-body proportion to be almost one-to-one. In this study, especially, I presume the unified form of sacred sculptures and Buddhist altars, without making a Buddhist altar like the rock-carved seated Avalokiteśvara statue at Bomunsa Temple, to be a key characteristic of modern Buddhist sculptures. Furthermore, I make newly clear that the six letters of Sanskrit carved on nimbus, which had been interpreted as a Six-Syllable Mantra, are a combination with Jeongbeopgye and Sabang Mantras. In addition, three iron rings driven on eaves rock were used as a reference point, and after construction they were used as a decoration for the Bodhisattva with hanging wind chimes.

• Korean Journal of Weed Science
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• 제9권3호
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• pp.183-200
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• 1989

An experiment was conducted at the greenhouse of the International Rice Research Institute in 1987 to find out the character of dry matter production, the potential seed production ability and the ecological and physiological strategies to adaptation. For these, two rice cultivars, IR64(lowland rice) and UPLRi-5(upland rice), and seven weed species were used ; Echinochloa glabrescens Munro ex Hook. f., E. cress-galls ssp. hispidula (Retz.) Honda, E. colons (L.) Link, Monochoria vaginalis (Burin. f.), Ludwigia octovalvis Jacq.) Raven, Fimbristylis miliacea Vahl and Cyperus difformis L. Adaptation strategies of weed species varied by species. However, they had efficient seed production strategy through different ways. In general, sedge weed species (F. miliacea and C. difformis) produced great amount of seeds at the expense of seed size through greater ratooning ability and low relative dry weight for flowering. For broadleaved weed species, greater number of descendants were obtained through high plasticity and low relative dry weight for flowering (M. vaginalis) or greater growth ability through effective photosynthetic efficiency (L. octovalvis). Grass weed species, on the other hand, produced their seeds through effective growth (net assimilation rate and relative growth rate), high ratooning ability (except E. crus-galls ssp. hispidula) or low relative dry weight to maximum dry weight for flowering (E. glabrescens). The harvest indices of the weed species were considerably lower than those of rice. Fimbristylis miliacea had the greatest ratooning ability followed by C. difformis, E. colons and E. glabrescens. The greatest seed productivity was recorded by C. difformis (279, 000) and L. octovalvis (268,000) while rice produced the least number of seeds (1300-6100). Log seed weight had a negative linear relationship with log seed number (y=6.30-1.48X, $R=-0.965^{**}$). For all species plant plasticity response was not directly correlated with mortality response.

• Journal of the Korea Academia-Industrial cooperation Society
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• 제15권8호
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• pp.5031-5041
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• 2014

Purpose: The influence of the hoping number of children, the policy of childbirth, and the causes of reduced childbirth to the perception of childbirth, which will be the subject of future childbirth, was surveyed by health-line college students. Results: In terms of the attitude to the perception of childbirth, the quality of personal life, childcare, insufficient support of childbirth, and breeding of descendants had the largest influence on childbirth, and in terms of the attitude to the hoping number of children, economic reasons, childcare expenses, and education expenses had the largest influences. Second, when the causes of social demographic properties influencing childbirth was analyzed, sex showed significance to all the factors on the hoping number of children in terms of growing areas, to all the factors excluding childbirth policy in terms of the economic level, and hoping number of children in terms of the parents' jobs. Third, when the correlation was analyzed, a correlation was found in every area excluding the hoping number of children in terms of the causes of childbirth reduction and economy, childbirth policy in terms of the personal causes, personal factor in terms of the causes of childbirth policy, and family factor in terms of the causes of childbirth reduction and economy. Fourth, when the influences of the causes of hoping number of children, childbirth policy, and childbirth reduction to perception of childbirth were analyzed, the case hoping no or one child, the case hoping 2 or more children, childbirth policy, and childbirth reduction had a positive significant influence on the perception of childbirth. Conclusion: The childbirth rate will be improved if the following occur: childbirth policy and laws are established at the level of government, education programs are developed and operated for the formation of the value of perception of childbirth, and a new support policy is established after analyzing the current childbirth support policies. To change the perception of childbirth in college students who are future subjects of childbirth, successive studies will be needed to verify the effect of aforesaid measures.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• 제34권3호
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• pp.18-27
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• 2016

A 'flowered-wall,' which are also called a 'flower plant patterned wall,' or a 'flower patterned wall,' is a wall of a building or a fence with various patterns on it. A flowered-wall can be an external mean to look into the owner's authority and values while internally it possesses the symbolic meaning of wishing the well-being and peace of the household. In the research area of the flowered-wall, the walls located in the palace were well researched in various studies across architecture, horticulture, and art design, however, the walls belonging to the local regional traditional folk houses and temples have been involved in little to no research in the landscape architectural area. Taking notice of this perspective this study researched and analyzed the cases of the flowered-walls of the traditional folk houses and the temples that belonged to the national and municipal cultural properties of Jeollabuk-do Province from the landscape architectural perspective. The whole samples were examined and it was shown that there were 9 traditional folk houses with flowered-walls. Among the temples there were 7 cases. Therefore the research focusing on tracing the shape and symbolic meaning of the flowered-walls in the 16 cultural properties located in the Jeollabuk-do Province which consisted of traditional folk houses and temples resulted in the following. Flowered-walls displayed hierarchical differentiation revolving around the main space and its spacial characteristic. This differentiation is variously displayed across the flowered-wall, gable, crack plastering, and chimney. In the case of the folk houses the symbols have the meaning of the prosperity of the household and progeny, exorcism, longevity, number of fortune, harmony, and peace etc that prays for practical wishes such as long life and good health with the prosperity of their descendants. Meanwhile in the temples, symbols indicating an easy passage into eternity, perpetuation of the Buddha-nature, and three marks of existence are applied, differentiating from the folk houses by the appliance of the religious values in the patterns. In conclusion this research resulted in the rightful illumination on the local landscape culture, the possibility of expressing the Korean sentiment through flowered-walls in the contemporary space, the reassessment of flowered-walls, and the provision of basic data for a plan to success the cultural heritage.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• 제36권3호
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• pp.48-57
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• 2018

In this study, we conducted an analysis on the actual field materials and the ancient text of January 2017. First, Yuyin ShanFang is one of the famous garden in the Lingnan Region, and its total area is $1598m^2$. Wobin called the name 'Yuyin(餘蔭)' meaning the virtues of his ancestors. Second, if we analyze the poem written by Wobin, we can classify it as a phrase expressing the world beyond the future, a poem expressing the ideas of family and romantic ideas. Third, the space spread to the south around the shrine building in the middle of the site was largely a residential space, according to the analysis of the site's layout and spatial composition. Fourth, the spatial component of the hydronic acid is analyzed. The pavilion area is the Hanchwi-Pavilion, which is designated in the Wongrim, and Gyesang-Pavilion, which is a unique range that describes the peak of the garden. Fifth, Yuyin ShanFang has five ponds that are very diverse in shape. It is characteristic of us to stand on a technical boundary. Sixth, Seokgasan was referred to as Gyeongbansan, which was named after The builder Wobin and his descendants who passed it. Seventh, Hwachang is characterized by a wooden bull window and a compound glass. Eighth, the alumni style is not as diverse as the alumni style of the Suzhou traditional garden, but it features various forms and colorful pictures on the front of the alumni. Ninth, the one-piece sculptures of the interior of a building are expressed themes such as Gilsang, Sukjeong, Daoism, Palseom, and others. Finally, Trees planted in Yuyin ShanFang are mostly tropical plants, and some of them have symbolic meaning. Because the weather here is good for growing fruit, so planted a lot of fruit trees.

• Korean Journal of Organic Agriculture
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• 제26권1호
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• pp.99-128
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• 2018

The cultivation area of rice as staple grains is decreasing in the domestic situation in Korea. Import volume of a duty in foreign rice is 409,000 tons for a year regardless increasing of production per unit area and decreasing of rice consumption. The total stock of rice is increasing cumulatively despite the effort for production mediation of rice. Therefore, maintenance of cultivation area and reduction of production are necessary for national foodstuffs security problems. Development of environment-friendly and low-carbon technology as alternative of global warming and aging of farm labor power is very important responsibility for descendants with creation of sustainable agriculture environment. As alternative for demand and supply stabilization of rice from all angles, first stage: extension of environment-friendly cultivation area as 17% Jeollanam-do level with maintenance of cultivation area under the present circumstances, second stage: extension of environment-friendly cultivation area as 25%, third stage: extension of environment-friendly cultivation area as 35%. From above mentioned scenario, reduction of rice production (60,000 tons), increases of production cost (59,200,000,000 Won), and reduction of income (201,500,000,000 Won) are estimated in first stage. Reduction of rice production (90,000 tons), increases of production cost (122,100,000,000 Won), and reduction of income (313,700,000,000 Won) are estimated in second stage. Reduction of rice production (380,000 tons), increases of production cost (222,000,000,000 Won), and reduction of income (464,500,000,000 Won) are estimated in third stage. From analysis results for partial tillage in transplanting cultivation complex (10ha), rice production is decreased 1.3~1.5 ton by complex. Production cost of rice is decreased and increases of income cultivation type. Gradual extension of environment-friendly agriculture and low-carbon partial tillage could be expected for environment maintenance of the territorial integrity, confidence of consumer, and high-efficiency of low-cost.

• The Journal of Korean Philosophical History
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• 제35호
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• pp.43-71
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• 2012

Rural Neo-Confucian Literati were major governing elite in Joseon Dynasty. They were small and medium-sized landowners all over the country and elite having Confucian knowledge. They formed villages of the same family name and exerted their influence on the community showing off their successful ancestors. Therefore, there were lots of examples that they took the actual leadership in local communities. In this sense, the Hwacheon-gun pa family line of the Andong Kweon clan were the representative rural neo-Confucian literati of Hwang-gang and Shindong areas in Jecheon. This group was formed after Kweon Sangha and his brothers' movement in 1675. Kweon was the best pupil of Song Siyeol, a prominent scholar and man of power. Although facing away the government examination, he was respected as sallim, rustic literati, on account of his teaching and writing activities and later called to High State Councillor. After his death, memorial halls and facilities to worship him, including Hwang-gang Sowon Academy, were built in the place he taught students. These facilities contributed to his descendants' acquiring his life values. They also made a contribution to the settlement of reject-heterodoxy sentiments based on their loyalty to the Myeong Dynasty in the area. Kweon Seop, Kweon Sangha's nephew, also played an important role in Hwacheon-gun pa family line's growing as rural neo-Confucian literati in Jecheon area. He built memorial halls to enshrine Kweon Sangha and made rules to develop his family line. In addition, he extended their living space over Hwang-gang area and each place had the shrine to hold a memorial service for their ancestors. As a result, Kweon Sangha and Kweon Seop's family wielded power in Jecheon for hundreds years as the same family name group. Rural neo-Confucian literati didn't produce more elite government officials than the groups in the capital, but their growth enabled cultural development of the local community and the Joseon Dynasty.