• Korean Journal of Ichthyology
• /
• v.26 no.4
• /
• pp.310-321
• /
• 2014

Change in fish species composition after the Hebei Spirit oil spill in December 2007 off Taean were determined by analysis of samples collected in Mailpo beach, 10 km south from the oil spill site and polluted by the crude oil. Fish samples were collected by a beach seine in the shallow water at Malipo beach during the low tide of the new moon from February 2008 to December 2009. Five seine hauls were made during the day and the night in each sampling time. Monthly day and night samples did not show the significant differences in species composition. A total of 21 species, 1,032 individuals and 6,544 g of fish were collected in 2008, and 31 species, 4,206 individuals and 35,659 g of fish in 2009. The species collected were composed of the small-sized fish or juveniles. Abundant fishes were the resident species in coastal water, and the migrants were low in abundance. Among the fish occurred, Chelon haematochelius, Sebastes schlegelii, Takifugu niphobles and Pleuronectes yokohamae were predominated in abundance of both years. Monthly fish abundance and species diversity in 2008 were significantly lower than those in 2009. A few number of resident fish were collected from February to June 2008 showing the lowest in May 2008, and fish abundance increased from July 2008. The number of species and abundance of fish in 2009 were increased in spring as the temperature raised, showed a peak in summer and decreased in autumn. This monthly variation in fish species composition and abundance was similar to those in the non-polluted water in other temperate waters. Low fish abundance during several months after oil spill was considered to be related to the residual oil in the water and habitat disturbance due to oil cleaning activity in the beach. Monthly fish species compositions after September 2008 were similar to those of 2009 suggested that the impact on the shallow water fish by the oil residuals was not too significant at least to the fish species composition after September 2008.

• Journal of the Korean Geographical Society
• /
• v.52 no.1
• /
• pp.25-53
• /
• 2017

The ultimate goal of this research is to examine the geographical characteristics of therapeutic spaces where have been appeared in Wa-dong and Gojan-dong, Ansan-si after the disaster of the MV Sewol. As looking into the inside, the aim of the therapeutic spaces, which cover each target group (victims) individually, is various and different because the disaster of the MV Sewol generated various direct and indirect victims requiring healing. The therapeutic spaces are estimated at about 10 organizations and are leaded by private agents predominantly. Furthermore, the therapeutic spaces are located near, but are aside from Danwon high school where many students are reported killed and injured in the incident. And the therapeutic spaces provide simple and repetitive diversions, for example, having a meal, knitting and studying, rather than special programs to restore a broken daily life to the original state. On the basis of such a background, the geographical characteristics of the therapeutic spaces related to the disaster of the MV Sewol can be summarized as follows; first, it seems that target groups accept the therapeutic spaces as the concept of place gradually. Even though most of the therapeutic spaces were suggested by third parties at first, target groups are involved in the management and recollection of their own therapeutic spaces as well as the plan for a future direction now; and consider the therapeutic spaces as exclusive properties. Second, the disaster of the MV Sewol have embedded collective trauma to not only direct victims, but extensive groups such as parents, brothers and sisters, relatives, friends and neighbors as noted earlier. Therefore, the therapeutic spaces support comprehensive target groups; but each therapeutic space is not overlapped each other. However, to solve collective trauma in a local community effectively, the therapeutic spaces are networked closely and build a regular cooperative system. Third, a continuous memory is mentioned as an important point to overcome collective trauma, but some phenomena such as fatigue and conflict with neighbors, out-migrants and a faded atmosphere as time passes act as risk factors in Ansan-si. To keep a continuous memory, the therapeutic spaces attempt the recovery of local communities and devise various events, for example, cultural performances; furthermore, are closely connected with external organizations.

• Journal of Wetlands Research
• /
• v.20 no.4
• /
• pp.295-303
• /
• 2018

Inland wetlands in the Republic of Korea provide key breeding and wintering habitats, while coastal wetlands provide nutrient-rich habitats for stopover sites for East Asia/Australasia Flyway(EAAF) migrants. However, since the 1960's, Korea has reclaimed these coastal wetlands gradually for agriculture and urban expansion. The habitat loss has rippled across global populations of migrant shorebirds in EAAF. To protect a similar loss, the United States, specifically Missouri, developed the moist-soil management technique. Wetland impoundments are constructed from levees with water-flow control gates with specific soils, topography, available water sources, and target goals. The impoundments are subjected to a combination of carefully timed and regulated flooding and drawdown regimes with occasional soil disturbance. This serves a dual purpose of removing undesirable vegetation, while maximizing habitat and forage for wildlife. Flooding and drawdown schedules must be dynamic with constantly shifting climate conditions. Korea's latitude ($N33^{\circ}25^{\prime}{\sim}N38^{\circ}37^{\prime}$) is comparable to Missouri ($N36^{\circ}69^{\prime}{\sim}N40^{\circ}41^{\prime}$); as such, moist-soil management could prove to be an effective wetland restoration technique for Korea. In order to meet specific conservation goals (i.e. shorebird staging site restoration), it is necessary to test the proposed methodology on a site that can meet the required specifications for moist-soil management. Moist-soil management has the potential to not only create key habitat for endangered wildlife, but also provide valuable ecosystem services, including water filtration.

• (The)Study of the Eastern Classic
• /
• no.37
• /
• pp.127-159
• /
• 2009

This paper is about the conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo in the Joseon Dynasity. Originally, Hwangjoin meant the Chinese people till the mid-term of the Joseon Dynasty but the meaning was changed to the immigrants from the Ming(明) dynasty in reign of King Youngjo. They were Han Chinese(漢族) and moved to the Joseon between the Japanese Invasion in 1592 and the Manchu war in 1636. The Joseon government gave a warm welcome to them. Two wars made the Joseon government pay attention to the national restoration and served the entrance of 'Sallim(山林)' on the central government as a momentum. Song, Siyeol(宋時烈) was the leader of Sallim, who made an issue of 'Daecheong-boksu Discourse(對淸復讐論;to revenge on Ching(淸) Dynasty)' like a way of 'Bukbeol(北伐;to attack Ching Dynasty)'. His plan came to fail because of the death of King Hyojong and was replaced with Jonju Discourse(尊周論;respect for Zhou Dynasty). Daebodan(大報壇) was built in the reign of King Sukjong, which meant Joseon got the justness that they inherited from the Ming Dynasty. Later Daebodan expanded and it led to works in honor of loyal subjects and patriots, victims of two wars and a policy of a warm reception for Hwangjoin. King Youngjo did his best to theorize Daemyeong Euiri Discourse(對明義理論) and Jonju Discourse for himself. His efforts came out as a spread of conception on Pungcheon(風泉;fengquan), publication and education of Eoje-seo (御製書) and making literary works(英祖御製). King Youngjo employed many policies for Hwangjoin. First, operation of Chungnyanggwa(忠良科) opened a door for them to go into politics. Second, descendants of Hwangjoin had charge of Hwangdan's guard(皇壇 守直) posts. and joined in the sacrificial rites of Ming Emperors. Third, they could have government jobs and honorary posts for ancestors' merits. Fourth, a list of Hwangjoin, "Hwainlok(華人錄)" was published and they got preferential treatment unlike Hyanhwain(向化人). King Young's Pungcheon(風泉) had an effect on literature such as Lee, Gyusang(李奎象)'s "Beong-sejaeunlok(幷世才彦錄)" and Song, Gyubin(宋奎斌)'s Pungcheon-yuhyang(風泉遺響)". The general people of Joseon were jealous and envious of them because of special treatment polices for Hwangjoin. So people wanted to be included in Hwangjoin as far as possible and there were cases of pretending to be a Hwangjoin. The conception of "Hwangjoin(皇朝人)" during the reign of King Youngjo was realized as the policy for Hwangjoin based on Daemyeong Euiri Discourse (對明義理論) and Jonju Discourse(尊周論). It was a way of becoming clear about Joseon's position in political principle.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.49 no.3
• /
• pp.40-52
• /
• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.

• Journal of the Daesoon Academy of Sciences
• /
• v.43
• /
• pp.1-29
• /
• 2022

In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.

• East European & Balkan Studies
• /
• v.35
• /
• pp.153-186
• /
• 2013

Literature has been special for the Polish who suffered from the numerous invasions from surrounding countries for her geographical location at the center of Europe. In the late 18th century at a time when Poland was divided and ruled by Russia, Prussia and Austria, literature played an important role in uniting Poland. During the 2nd world war in which Poland was occupied by the Soviet Union and by Germany, and during the Cold War period under socialism system(1948~1989), the Polish literature was in the front to keep unique national culture with overseas migration community at the center. The Polish Diaspora literature from 19th century up to now has naturally embodied national sufferings from foreign powers in their literary tradition linked to the problem of 'migration'. In addition, they belong to other cultural sphere, but keep their own unique identity, which is similar to Korean Diaspora literature to a great degree. This study has two stages. In the first stage, it figures out the formation and trend of the Polish Diaspora literature followed by their meaning in the history of Polish literature. In the second stage, specific texts (two dramas) are analyzed before and after system transition in 1989. * Before system transition: S. Mrożek, Emigranci (1974), * After system transition: J. Głowacki, Antygona w Nowym Yorku (1992) Mrożek and Głowacki had themselves migration experiences with high achievement and recognition in literature not only in Poland but also in the world. In their works, hardships as 'strangers' in foreign countries, emotional wandering and agony, nostalgia to lost home land and exploration of identity were described vividly. By comparing the 2 literature texts, this study attempts to trace the change of Diaspora consciousness which Polish migrants experienced in foreign countries with different political system like socialism and capitalism.

• Korean Journal of Environment and Ecology
• /
• v.37 no.5
• /
• pp.327-336
• /
• 2023

This study aimed to propose an effective method for surveying wild birds by comparing the results of bioacoustic detection with those obtained through a field survey. The study sites were located at Dongbaek-dongsan and a 1100-altitude wetland in Jeju-do, South Korea. The bioacoustic detection was conducted over the course of 12 months in 2020. For the bioacoustic detection, a Song-meter SM4 device was installed at each study site, recording bird songs in 1-min per hour, .wav, and 44,100 Hz format. The findings of the field survey were taken from the 「Long-term trends of Bird Community at Dongbaekdongsan and 1100-Highland Wetland of Jeju Island, South Korea.」 by Banjade et al. (2019). The results of this study are as follows. First, the avifauna identified using bioacoustic detection comprised 29 families and 46 species in Dongbaek-dongsan, and 16 families and 25 species in the 1100-altitude wetland. Second, based on the song frequency, the dominant species in Dongbaek-dongsan were Hypsipetes amaurotis (Brown-eared Bulbul, 33.62%), Horornis diphone (Japanese Bush Warbler, 12.13%), and Zosterops japonicus (Warbling White-eye, 9.77%). In the 1100-altitude wetland the dominant species were Corvus macrorhynchos (Large-billed Crow, 27.34%), H. diphone (19.43%), and H. amaurotis (16.56%). Third, in the field survey conducted at Dongbaek-dongsan, the number of detected bird species was 39 in 2009, 51 in 2012, 35 in 2015, and 45 in 2018, while the bioacoustic detection identified 46 species. In the field survey conducted in the 1100-altitude wetland, the number of detected bird species was 37 in 2009, 42 in 2012, 34 in 2015, and 38 in 2018, while the bioacoustics detection identified 25 species. Overall, 43.6% of the 78 species detected in the field survey in Dongbaek-dongsan (34 species) were identified using bioacoustic detection, and 38.3% of the 47 species detected in the field survey in the 1100-altitude wetland (18 species) were identified using bioacoustic detection. Fourth, the bioacoustic detection identified 9 families and 12 species of birds in Dongbaek-dongsan, and 3 families and 7 species of birds in the 1100-altitude wetland. No results from field survey were available for these species. The identified birds were predominantly nocturnal, including Otus sunia (Oriental Scops Owl) and Ninox japonica (Northern Boobook), passage migrants, including Larvivora cyane (Siberian Blue Robin), L. sibilans (Rufous-tailed Robin), and winter visitors with a relatively small number of visiting individuals, such as Bombycilla garrulus (Bohemian Waxwing) and Loxia curvirostra (Red Crossbill). Fifth, the birds detected in the field survey but not through bioacoustic detection included 18 families and 48 species in Dongbaek-dongsan and 14 families and 27 species in the 1100-altitude wetland; the most representative families were Ardeidae, Accipitridae, and Muscicapidae. This study is significant as it provides essential data supporting the possibility of an effective survey combining bioacoustic detection with field studies, given the increasing use of bioacoustic devices in ornithological studies in South Korea.

• Korean Journal of Agricultural Science
• /
• v.1 no.1
• /
• pp.91-116
• /
• 1974

Taiwan agricultural development in the last decade has not been changed much since the accomplishment of land reform program. This is mainly due to the rapid development taken place within industry that agricultural development can not keep pace with. The increasing gap of rural-urban income discrepancy has caused socio-psychological unstability among rural people and inspire wants of out-migration. From 1961 to 1970, population of the ten largest cities showed an annual growth rate of 4.05%, while the population of the remainder of Taiwan showed 2.06%. Assuming the natural increase rate of these two population sections are similar, the difference of rural and urban annual growth rate can be at tributed to the flow of people from rural to urban sectors. The main objective of this paper is to identify the amount of agricultural out-migration and its impact on agricultural development and agricultural extension programs. Specifically, the objectives are to examine (1) rural-urban population composition (2) rural out-migration estimation (3) changes of agricultural population, and (4) implications for agricultural development and extension programs Some of the important findings are listed below; (1) The average agricultural out migration of the period 1960-1969 is estimated at around 60,000 per year. Take Tainan prefecture for example, the Male-Female Migration Ratio is 0.39 for age 20-24, 0.55 for age 25-29, 0.90 for 30-34. It is understood between age 20 and 34, the rural female migration rate is higher than the rural male. (2) Based on the population growth rate of 1950-1969, agricultural population is projected for the period of 1953 to 1989. By 1978, the agricultural population will reach its peak and begin to dedaine from 1980. The projected agricultural population in 1989 is 5,847,566 which occupies 29% of the Taiwan total population. (3) Assuming area of cultivated land keep unchanged as 905,263 ha. in 1970, and tif we can eliminate all 72% of part-time farms, then the average farm acreage for hose full-time farms will be increased to 3.6 hactares. This is unlikely to happen before 1989 without the government interference. (4) Less than 10% of adult farmer s of age 25-64 in 1969 enrolled in Farm Discussion Club, only 5% of adult farm women enrolled in Home Economics Club, and 5% of rural youth enrolled in 4-H Club. These statistics show a fact that only few farmers are reached by extension workers. Based on findings in this paper, some important suggestions are listed for future agricultural development. (1) Improve agricultural structure by decreasing agricultural population (a) Encourage farmers with less than 0.5 ha. of land to seek jobs outside of agriculture (b) Encourage joint cultivation and farm mechanization (c) Discourage rural migrants to Keep farm land (d) Provide occupational guidance program through extension education programs (2) Establish future farmers settlement project to assure rural youth have enough resources for farming. (3) An optimum Population policy should be integrated into rural socio-economic development and national development programs.