• Journal of Korean Neurosurgical Society
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• v.66 no.4
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• pp.400-408
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• 2023

Objective : Nicotinamide mononucleotide adenylyl transferase 2 (NMNAT2) is a crucial factor for the survival of neuron. The role of NMNAT2 in damage following traumatic brain injury (TBI) remains unknown. This study was designed to investigate the role of NMNAT2 in TBI-induced neuronal degeneration and neurological deficits in rats. Methods : The TBI model was established in Sprague-Dawley rats by a weight-dropping method. Real-time polymerase chain reaction, western blot, immunofluorescence, Fluoro-Jade C staining, and neurological score analyses were carried out. Results : NMNAT2 mRNA and protein levels were increased in the injured-side cortex at 6 hours and peaked 12 hours after TBI. Knocking down NMNAT2 with an injection of small interfering RNA in lateral ventricle significantly exacerbated neuronal degeneration and neurological deficits after TBI, which were accompanied by increased expression of BCL-2-associated X protein (Bax). Conclusion : NMNAT2 expression is increased and NMNAT2 exhibits neuroprotective activity in the early stages after TBI, and Bax signaling pathway may be involved in the process. Thus, NMNAT2 is likely to be an important target to prevent secondary damage following TBI.

• Journal of the Korean Society of Costume
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• v.18
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• pp.111-131
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• 1992

This thesis was designed to study Symbolics of Chinese Liturgical Vestments. Chinese who regarded the life of human beings as the combination of heaven and earth considered garments as the traditional product of the movement of nature. Accordingly, they thought human beings are the center of the universe composed by heaven and earth and the chief of all things; therefore man only can utilize clothes to distinguish from all of the colours. This views of clothes led to the development of liturgical vestments esteemed courtesy than anything else, especially the thought of courtesy associated with Conficius who regarded courtesy as the highest things and since then the theory of Five Elements and courtesy were inherited by all the adherents of Conficius. Yin and Yang Five Elements in the liturgical vestments was given absolute symbolics in both formative side and in colourful side. results of research studied in this was can be summed up as follows : 1. The crown of rites was made imitating after the system of head, horn, beard, bread of birds and beasts and that form of crown is front-circ-ular and back-rectangular meant to be towards light and dark. That the upper part of faceplace is black represented the way of heaven and lower part of red symbolized the way of earth. 2. Upper vestment of liturgical rites symbolizes heaven and outskirt represented earth. So front of outskirt is YANG and back is Yin. It is why then are going to harmonize positive and negative making front part three width and back part four width. Therefore, emperor who symbolizes heaven made the subjects recognize high and low and wore Dae-gu(大 ), Kon-bok(袞服), Bel-bok, Chui-bok, and Hyonbok according to the object and position of rites so that he may rule the country based on courtesy. 3. As an accessory of liturgical vestments, Bul, Pae-ok, Su, Dae-dai, Hyok-Dai, Kyu, and Hol were used. Before Bul was used man dressed skirt as the first waist-dress in order to conceal intimate part of the body. Pae-ok, as decoration blended with jade was worn by men of virtue, so men of virtue symbolized morality and virtue by Pae-ok. Su began from Yeok, connected with Pae-su , in Chou-dynasty is said to be originated by practical needs and they are divided into large Su and small su, and maintained as decoration to signify the class positions. Dae-dai did the work as not to loose the liturgical vestments and leather belt hang Bul and Su to begin as the function of practical use are in later years it became decoration to symboliz e the class position. Kyu was a jade used when empeor nominated feudal lords and observe ceremony to God and Hol, was held in hands to record everything not to forget. These Kyu and Hol became to offer courtesy during the time of rites and in later years it became used according to class position rather than practical use. 4. As far as colours are concerned, colours based by five colours according to YIN-YANG Five Elements theory and they were divided into a primary colour and a secondary colours. Primary colours corresponded with the theory of Five Elements each other, Blue, Red, Tellow, White, and Black symbolized ive Elements, five hour space, five directions, and five emperors. Secondary colours contradict with Blue, Red, Yellow, White and Black and another as a primary colour and they are Green, Scaret, Indigo, Violet, Hun colour, Chu colour, and Chi colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour as primary colour and outskirt was used Hun colour as secondary colours. Thus symbolism in chinese liturgical vestments mainly began with heaven and earth and corresponded with YIN-YANG Five Elements Scool. They were developed as the scholary theory and Conficius and his followers in the later days and continued up to Min-dynasty.

• Publications of The Korean Astronomical Society
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• v.34 no.3
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• pp.31-40
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• 2019

We study the internal structure under the artificial mountain of Heumkyeonggak-nu, a Korean water-powered clock in the early Joseon dynasty. All the puppets on the artificial mountain are driven by the rotational force generated by the water wheel at their designated time. We design a model that work with three parts of the artificial mountain. At the upper part of the artificial mountain to the east, west, north and south, there are four puppets called the Four Mystical Animal Divinity and four ladies called the Jade Lady respectively. The former rotates a quarter every double hour and the latter rings the bell every hour. In the middle part of this mountain is the timekeeping platform with four puppets; the Timekeeping Official (Hour Jack), the Bell-, Drum-, and Gong-Warriors. The Hour Jack controls time with three warriors each hitting his own bell, drum, and gong, respectively. In the plain there are 12 Jade Lady puppets (the lower ladies) combined with 12 Oriental Animal Deity puppets. In his own time a lady doll pops out of the hole and her animal doll gets up. Two hours later, the animal deity lies down and his lady hides in the artificial plain. These puppets are regularly moved by the signal such as iron balls, bumps, levers, and so on. We can use balls and bumps to explain the concept of the Jujeon system. Iron balls were used to manipulate puppets of the timekeeping mechanism in Borugak-nu, another Korean water-powered clock in Joseon dynasty, which was developed earlier than Heumgyeonggak-nu. According to the North Korea's previous study (Choi, 1974), it is obvious that bumps were used in the internal structure of Heumgyeonggak-nu. In 1669, The armillary clock made by Song, I-young was also utilized bumps. Finally we presented mock-ups of three timekeeping systems.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.124-139
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• 2013

Choi Cheon-yak(about 1684~1755) is an artist who left the various artistic works such as sculptures of royal tombs, architectures. In addition, he was not only a skilled caster but also an able artisan carving jade in the early Joseon Dynasty period. Starting from making royal seals of King Suk-jong, he had made more than about 40 Royal seals until 1755. Choi Cheon-yak was well known as a skilled jade craftsman. Another of his great abilities was to carve subjects into ideal figures. In virtue of his greater abilities, he could take part in the process of constructing Royal tombs and sculpting the stone statues of military officials' which were erected at aristocrats' tombs. With these accumulated skills, when he was in charge of designing the folding screen stones for King In-jo's Jang Neong, he could even replace 12 animals system and clouds with peonies and lotus. Among his various abilities, his skill in carving a sculpture can stand comparison with any other contemporaries. His sculpture skill was at its zenith in 1752, the stone statues of military officials' at the Ui soseson's tomb count his showpiece that describes a model at the age of his late teens and is a realistic and portrayal sculpture, which met the royal family's dignity. In the same year, the stone statues of military officials' constructed by Choi Cheon-yak was elected in front of the Jo Hyen-myeong's tomb(1690~1752). This masterpiece referred to the armor of those of King Gong-min Neong and newly added a helmet and the patterns of a tortoise shell. These patterns of a tortoise shell were passed down to Park Moon-su's tomb in 1756 and Queen Jeong-sung's Hong Neung by his colleagues : Kim Ha-jeong and Byeon Yi-jin etc. He was one of the greatest sculptors in the $18^{th}$ century. People in Joseon praised him highly for his imaginative work from an amorphous object. Especially, these stone statues of military at Jo Hyeonmyeong's tomb shows the proofs of his supreme artwork.

• Clinical and Experimental Reproductive Medicine
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• v.43 no.1
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• pp.9-14
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• 2016

Objective: Autophagy contributes to the clearance and recycling of macromolecules and organelles in response to stress. We previously reported that vitrified mouse oocytes show acute increases in autophagy during warming. Herein, we investigate the potential role of Atg7 in oocyte vitrification by using an oocyte-specific deletion model of the Atg7 gene, a crucial upstream gene in the autophagic pathway. Methods: Oocyte-specific Atg7 deficient mice were generated by crossing Atg7 floxed mice and Zp3-Cre transgenic mice. The oocytes were vitrified-warmed and then subjected to in vitro fertilization and development. The rates of survival, fertilization, and development were assessed in the Atg7 deficient oocytes in comparison with the wildtype oocytes. Light chain 3 (LC3) immunofluorescence staining was performed to determine whether this method effectively evaluates the autophagy status of oocytes. Results: The survival rate of vitrified-warmed $Atg7^{f/f}$;Zp3-Cre ($Atg7^{d/d}$) metaphase II (MII) oocytes was not significantly different from that of the wildtype ($Atg7^{f/f}$) oocytes. Fertilization and development in the $Atg7^{d/d}$ oocytes were significantly lower than the $Atg7^{f/f}$ oocytes, comparable to the $Atg5^{d/d}$ oocytes previously described. Notably, the developmental rate improved slightly in vitrified-warmed $Atg7^{d/d}$ MII oocytes when compared to fresh $Atg7^{d/d}$ oocytes. LC3 immunofluorescence staining showed that this method can be reliably used to assess autophagic activation in oocytes. Conclusion: We confirmed that the LC3-positive signal is nearly absent in $Atg7^{d/d}$ oocytes. While autophagy is induced during the warming process after vitrification of MII oocytes, the Atg7 gene is not essential for survival of vitrified-warmed oocytes. Thus, induction of autophagy during warming of vitrified MII oocytes seems to be a natural response to manage cold or other cellular stresses.

• Asian-Australasian Journal of Animal Sciences
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• v.30 no.6
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• pp.781-787
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• 2017

Objective: The early growth response (Egr) family consists of four members (Egr1, Egr2, Egr3, and Egr4) that are zinc finger transcription factors. Among them, Egr3 is involved in transcriptional regulation of target genes during muscle spindle formation and neurite outgrowth. We previously showed that the immunoreactive Egr3 is localized on oocyte spindle and accumulate near the microtubule organizing center during meiosis I in mice. Egr3 was also shown to be localized on spermatocytes. We herein investigated if Egr3 is expressed in mouse gonads and if Egr3 blockade results in any defect in oocyte maturation. Methods: Expression of Egr3 in mouse gonads was examined by reverse transcription-polymerase chain reaction. Full-length Egr3 and truncated Egr3 (${\Delta}Egr3$) complementary RNAs (cRNAs) with Xpress tag at N-terminus and DsRed2 at C-terminus, and small interfering RNA (siRNA) targeting Egr3 were microinjected into mouse oocytes at germinal vesicle stage. Localization of microinjected Egr3 was examined by confocal live imaging and immunofluorescence staining. Results: Egr3 mRNA was detected in mouse ovaries and testes from 1 to 4 week-old mice. An uncharacterized longer transcript containing 5'untranslated region was also detected in 3 and 4 week-old gonads. Microinjected Xpress-Egr3-DsRed2 or Xpress-${\Delta}Egr3$-DsRed2 localized to nuclei and chromosomes during meiotic progression. Microinjection of these cRNAs or Egr3 siRNA in oocytes did not affect meiotic maturation. Immunofluorescence staining of Egr3 in Xpress-${\Delta}Egr3$-DsRed2-injected oocytes showed a positive signal only on meiotic spindle, suggesting that this antibody does not detect endogenous or exogenous Egr3 in mouse oocytes. Conclusion: The results show that Egr3 localizes to chromosomes during meiotic progression and that certain antibodies may not faithfully represent localization of target proteins in oocytes. Egr3 seems to be dispensable during oocyte maturation in mice.

• International Journal of Costume and Fashion
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• v.11 no.1
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• pp.15-33
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• 2011

The late $19^{th}$ and early $20^{th}$ centuries of Korea were the times when the Confucianism (牲理學) ideology was shaken heavily under the influences of modernism and capitalism by Western and Japanese military and political-economic forces. Under such circumstances, alteration of clothing was much influenced by ideologies than changes in social structure or technological advance. In this study, an ideology was defined as "the force which drives people into a particular social order". Ideologies were postulated as an ongoing process of socialization with dialectic features rather than being a static state. Comparative analyses on conflict structures and different clothing patterns symbolizing the ideologies of the Ruling (支配) and the Opposition (對抗) were conducted. Investigating dresses as representations of ideologies is to reconsider the notion of dichotomous confrontation between the conservatives (守舊派) and the progressives (開化派) and a recognition of Koreans' passively accepting modernity during the Japanese occupation. This may also have contributed to enlightening Koreans about modernization. Here are the results. First, the theoretical review found that ideologies were represented by not only symbols of discourse, but also dresses, and that dresses embodied both physical and conceptual systems presenting differences between ideologies and their natures, Second, during the late 19th century Korea, conflict between conservatives' Hanbok (韓服) and progressives' Western suits (洋服) was found. Moderate progressives showed their identity by "Colored Clothing" (深色衣), and radical progressives by black suits with short hair (黑衣斷髮) or by western suits (洋服). The ultimate goal of both parties was a "Modern Nation". With these efforts, pale jade green coats and traditional hats symbolizing the nobleman class was eliminated within 30 years from 1880 to 1910, and then simple robes and short hair emerged. However, the powerful Japanese army had taken over the hegemony of East Asia, and Korea was sharply divided into modernization and pro-Japanese camps. Third, during the time of Japanese colonial rule, the dress codes having set by the modernization policies during the time of enlightenment were abandoned and colonial uniforms for the colonial system was meticulously introduced. During this period, Western or Japanese-style uniforms were the symbol of the ruling ideology. In the mean time, Hanbok, particularly "White Clothing (白衣)", emerged as a representation of the opposition ideology. However, due to Japan's coercive power and strong zeal for "Great orient (大東亞)", white clothing remained as a mere symbol. Meanwhile, Reformists (實力養成論者) movement toward improving quality of life followed a similar path of the Japanese policies and was eventually incorporated into the ruling ideology. Fourth, dresses as representations of ruling ideologies were enforced by organizational powers, such as organizations and laws, and binding policies, and changes in such dresses were more significant when the ruling ideologies were stronger. Clothing of the opposition ideology was expressed as an aggregation of public consciousness. During the period, the subjects of ruling ideology and the objects who were granted modernization benefits were different although their drives for colored clothing with short hair (色衣斷髮) for modernization were similar.

• Journal of the Korean Society of Costume
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• v.18
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• pp.373-381
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• 1992

Woman in Choson era had various kind of accdssories like rings, ear ring, ornamentak hairpins and so on. Among them their favorite was the Norigae, the pendent trinket. With the embroidered ornament at its center, beads and knots were attached to the upper and lower part, and it was hung with a tassel. It was carried on the string of the Chogori. norigae oreginated in waist string of Three Countries era(Sills, Paekje and Koguryo) ; had been changed with the development of fashion, embroidery and the influence of Buddhistic culture. The differences between Embroidered Norigae and Norigae are following. If the ornament at its center is made of such jewels as gold, silver, jade and the like, it is called Norigae. But if the ornament at its center is made of the embroidered Norigae. Such a Embroidered Norigae in which perfume was contained, was as a perfume box or a perfume bag and was carried on the strings of Chogori by Danjak(single work). The Differences between ancient Embroidered Norigae of late Choson era and modern Embroidered Norigae are Following; 1) The type of main body-the embroidered ornament at its center was mainly embroidered with the shape of animals in both of ancient Embroidered Norigae was usually formes like a bat and that of modern Embroidered Norigae like butterfly. 2) plants were adapted as the main design of ancient Embroidered Norigae, but plants and animals as that of modern Embroidered Norigae. 3) The colors of the background and the design are usually red in both ancient and modern Embroidered norigae. 4) The tassels of ancient Embroidered Norigae were mode in the shape of srick and a strawberry. but the tassels of modern Embroidered Norigae were mainly made in the shape of a stick. 5) Nowadays the beauty of external form is considered more important while the symbol of main body was considered more important in Choson era. 6) The role of Thidon in the composition of Embroidered Norigae is declined and a lot of main bodies are used in modern Embroidered Norigae. 7) Modern Korean people are apt to choose Embroidered Norigae depending upon the design of main body and the traditional Korean beauty. 8) Modern people who desire to get new thing, try to make the design of main body various. As their cognition of Korean tradition is of the increase, the restoration of ancient Embroidered Norigae to its original form has been accom

• Journal of Conservation Science
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• v.31 no.4
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• pp.499-506
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• 2015

The artifacts of Admiral Yi Sun-sin (Treasure No.326) consist of six items with two long swords, a jade decoration, a belt and two peach-shaped cups. In commemoration of the opening of Chungmugong Yi sun-sin Memorial Museum (April 28, 2011), there were conservation treatments for those artifacts at the beginning of 2011. At that time, from the result of non-destructive surface analysis on pigments in blood-colored grooves of the two long swords, it was presumed to be synthetic resin paints. This study shows the accurate identification on pigments which was presumed as synthetic resin paints and its removal. To identify pigments in blood-colored grooves, the optical microscope, scanning electron microscope, Micro-XRF, XRD and FT-IR were used for the analysis. The results turned out that the thickness of $10{\sim}90{\mu}m$ in a single layer was measured. And major components containing Pb and Cr and lead chromium molybdenum oxide were identified and to identify components of adhesives from the analysis by FT-IR, it turned out to be alkyd resin, which can be presumed that they were recently colored with synthetic paints. The synthetic paints easily react with most of the organic solvents. And it is so easy to handle without the effect on metal that it was removed with acetone. While removing synthetic paints, all of paints on it were collected for identifying whether there is traditional pigment but nothing was identified.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.87-97
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• 2013

This study was carried out to find the prototype of the rear garden in Changdeok Palace during King Jungjo's reign through Gang Sehwang's "Record of Strolling with King in the Forbidden Garden", and the site of this study included the whole areas of Ongnyucheon(玉流川), Mansongjeong(萬松亭), Mangchunjeong(望春亭), Jondeokjeong(尊德亭), Pyemwoosa and Taichungmun(太淸門). The characteristics of the area of Ongnyucheon described in Record of Strolling with King in the Forbidden Garden was the shape of Wiyiam expressed three-dimensional mountain such as the fence surrounding Soyojeong(逍遙亭) and the painting techniques of Fu Pi' ts'un and pond in front of Taegeukjeong(太極亭). The pond in front of Taegeukjeong(which was described by Gang Sewhang) is also identified in Donggwoldo(東闕圖) and this study judged that the pond was removed during the maintenance process of Ongnyucheon, where was scheduled as the place of entertainment when Chinggyong-Yesik(稱慶禮式: Royal court rites) was held to celebrate the 40th anniversary of King Gojong's reign. The characteristics of the whole area of Mangchunjeong where was the attraction point for flower viewing in the forbidden garden was surrounded by the sculptured fence, and Mangchunjeong which was hexagonal structure was located in the inside of the structure on both sides of the main building. The cornerstone was carved with white jade. Also a corridor assumed as Chunhyanggak(天香閣) was adjacent to Mangchunjeong. Gang Sehwang confirmed the space organization appeared in Donggwoldo by describing the attached building of Pyemwoosa, Taichungmun, and surrounding fence in detail.