• Korean Journal of Oriental Medicine
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• v.16 no.3
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• pp.1-13
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• 2010

Ayurveda is an Indian traditional medicine coming down from ancient times. In the past, it was propagated with Buddhism, and had a great influence on the medicine in East Asia. At present, it is getting a lot attention as an alternative medicine. A variety of researches on ayurveda are being done all over the world, but its domestic research situation is still insignificant, especially rare to find any consideration about its origin. Accordingly, this research arranged and considered the contents on the origin of ayurveda that have already been discovered. The origin of ayurveda can be reviewed roughly in three aspects. First, at a mythological viewpoint, it's possible to trace the origin of ayurveda from Brahma which is described as a fount of all sciences and also the Ruler of the Universe. According to "Sushruta Samhita" and "Charaka Samhita", Brahma made 100,000 g$\={a}$th$\={a}$ in 100 chapters, and then reduced them to 8 lessons. Next, tracing documentary origin, ayurveda is known to originate in veda-Aryan's sanctuary, especially Atharva veda. However, practically considered, the present ayurveda can be judged to form from the 3 major classics in the Brahman period- "Charaka Samhita", "Sushruta Samhita", "Ashtanga Sangraha", of which "Charaka Samhita" is the most ancient and prestigious literature. Lastly, a lot of scholars are explaining the ancient Indian civilizations in connection with ayurveda at a historical viewpoint as "a 5-thousand-year-old history", but ayurveda originated in Aryan's sanctuary-veda; thus, it's impracticable to include the Indian medicine before their migration to India in the origin of ayurveda. Accordingly, it is necessary for scholars to do research by distinguishing the ancient Indian medicine before veda from ayurveda.

• Journal of architectural history
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• v.20 no.3
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• pp.59-82
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• 2011

Based on travel literatures written by the Joseon literati, the different picture of seventeenth- and eighteenth-century Buseok monastery from the one today emerges. Not only do the buildings removed from the monastery today reappear, but the quite different way of the monastic operation comes to light. This observation leads to a speculation that the monastery was functionally and spatially divided into two territories; that of the Immeasurable life hall and of the Dharma hall. The Immeasurable life hall's precinct was built at the site open to the west providing a grand vista of mountainous area. This siting, originally having a close relation with the visualization such as the Sixteen contemplation, not simply gave such a special attraction that the first built architectural composition has lasted through the centuries to the late Joseon, but also granted to the Chwiweon pavilion located at the western side of the precinct a special meditative quality. As the monastery has suffered from a number of heavy duties in the Joseon period, the architectural attraction of the precinct was mobilized to promote the monastic identity as the legitimate monastery first built by Uisang, the founder of Hwaeom Buddhsim. Especially, the Chwiweon pavilion offered a mental space so that the literati might form an affirmative attitude toward the monastery and the monks. The Dharma hall's precinct was built based on the direct replication of the architectural layout presented in liturgy books for the Water and Land rite as well as the Vulture Peak rite. This layout is generally called the Court-type enclosed by four buildings, which has been widely fashioned in the late Joseon period. This characteristic gave to the Dharma hall precinct an arbitrary and anonymous quality, which helped not only avoid the tourism of the literati, but also secure the sacrality and ritual efficacy at occasions of Buddhist rites. This division of territories of the monastery can be understood as the strategic reaction from the monks in order to survive in the age of oppression against Buddhism. In result, the identity of Buseok monastery in the late Joseon was established as the Nine-rank sanctuary where Bodhisattvas permanently resided.

• Journal of the Korean association of regional geographers
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• v.13 no.3
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• pp.355-375
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• 2007

This study explores the geographic characteristics of ecotour resources in Oceania based on the concept of ecotourism along with global education and investigates the global educational applications of eco-resources through a field survey of the Australian Cairns region. The field survey areas are the Green Island within the Great Barrier Reef, Barron Gorge National Park, the Australian Butterfly Sanctuary in Cairns, and the Tjabukai Aboriginal Cultural Park. This case study of the Cairns region is applicable to global education in these aspects: The underwater Observatory and Glass bottom boat in Green Island is used in efficient exploration of ocean ecology; Barron Gorge National Park provides an excellent forest tour with a well-made track, detailed directory, and trained park rangers; the old industrial trains are being recycled for tourism uses; the Australian Butterfly Sanctuary provides various language interpretations and experts to help further visitor's understanding of the surrounding eco-resources; The Aboriginal Cultural Park also utilizes a special program that helps people understand their culture.

• Journal of Forest and Environmental Science
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• v.33 no.4
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• pp.330-341
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• 2017

Tropical forests play a key role for functioning of the planet and maintenance of life. These forests support more than half of the world's species, serve as regulators of global and regional climate, act as carbon sinks and provide valuable ecosystem services. Forest floor biomass and litterfall dynamics was measured in different sites influenced by fire in a seasonally dry tropical forest of Bhoramdeo wildlife sanctuary of Chhattisgarh, India. The forest floor biomass was collected randomly placed quadrats while the litterfall measured by placing stone-block lined denuded quadrat technique. The seasonal mean total forest floor biomass across the fire regimes varied from $2.00-3.65t\;ha^{-1}$. The total litterfall of the study sites varied from $4.75-7.56t\;ha^{-1}\;yr^{-1}$. Annual turnover of litter varied from 70-74% and the turnover time between 1.35-1.43 years. Monthly pattern of forest floor biomass indicated that partially decayed litter, wood litter and total forest floor were differed significantly. The seasonal variation showed that leaf fall differed significantly in winter season only among the fire regimes while the wood litter was found non significant in all the season. This study shows that significant variation among the site due to the forest fire. Decomposition is one of the ecological processes critical to the functioning of forest ecosystems. The decomposing wood serves as a saving account of nutrients and organic materials in the forest floor. Across the site, high fire zone was facing much of the deleterious effects on forest floor biomass and litter production. Control on such type of wildfire and anthropogenic ignition could allow the natural recovery processes to enhance biological diversity. Chronic disturbances do not provide time for ecosystem recovery; it needs to be reduced for ecosystem health and maintaining of the high floral and faunal biodiversity.

• Journal of Forest and Environmental Science
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• v.38 no.1
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• pp.21-37
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• 2022

The present study was carried out to evaluate the chemical properties of soil in relation to forest structure and composition at different altitudes (900-2,600 m asl) in a part of Western Himalaya. The composite soil samples were taken from three (viz. upper, middle and lower) depths. The soils of the whole study area were acidic in nature (pH=4.90-5.51). Contents of Nitrogen (N), Phosphorus (P), Potassium (K), Carbon (C) and soil organic matter (SOM) showed much fluctuation during different seasons of year. Nitrogen content showed significant positive correlations with altitude (r=0.924, p<0.05) and different community parameters like species diversity (r=0.892, p<0.01) and species richness (r=0.941, p<0.05). Phosphorus exhibited direct correlations with carbon (r=0.637) while weak negative correlations with different community parameters like species richness & diversity, total basal cover (TBC), density and canopy cover. Carbon content and hence SOM showed direct correlations with Nitrogen (r=0.821, p<0.01); Phosphorus (r=0.637, ns) and Potassium (r=0.540, ns). But no significant relationship was observed between K content and species richness (p=0.30, r=-0.504); between K content and species diversity (p=0.14, r=-0.672); between P content and species diversity (p=0.29, r=-0.513) and species richness (p=0.23, r=-0.575). Among the different soil nutrients, only N showed a significant positive correlation with altitude while all others exhibited negative (but non-significant) correlation with it. The study revealed that the chemical properties affect and are reciprocally affected by forest structure and composition and that N rich soils of higher altitudes are best for the growth and development of forests.

• Journal of the Korean housing association
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• v.16 no.2
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• pp.27-35
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• 2005

Liturgical space is the most important in the spaces of catholic church architecture. But Since 1980's, korea catholic church has concentrated on functionality, decoration and sensuous expression. Thus this study analyzed the catholic liturgical space for reinforcing the present status of catholic church through Pyeongtaek district's parish in Diocese of Suwon. Although there are many compositional elements in catholic liturgical space, this study focused on the figures of church plane, the arrangement of nave's chair, the condition of sanctuary and the place of sacristy etc. Though there are many changes in composition elements of liturgical space by the 2nd Council of the Vatican, composition elements of site(shape, price, access road, area etc.) have an effect on liturgical space, too. But up to now, despite the necessity of the principles of liturgical space which are yet to be lacked.

• Korean Institute of Interior Design Journal
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• v.15 no.2 s.55
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• pp.158-165
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• 2006

God, existing in the Tabernacle was designed not by man but was designed by Him Personally. The LORD said to Moses..... 'Then have them make a sanctuary for me, and I will dwell among them. Make this tabernacle and all its furnishings exactly like the pattern I will show you(Exodus25:1-9). These words represent the Godly Origin of the Tabernacle. He referred to it as'A copy and shadow of what is in heaven' (Hebrews8:5) , Furthermore, The Tabernacle, a copy and shadow of what is in heaven, used in the Old Times, was his body(John2:21). Therefore The Lord is the true designer of the Tabernacle(Exodus25:8-9), and is where He dwells(Exodus29:46), and is where the sinful man meets the Lord(Exodus30:6). It is where the Lord dwells(Exodus29:46) and where Forgiving takes place(Leviticus4:20,26,31). Because of this, The Tabernacle is the most important out of any piece of architecture designed by man.

• Mycobiology
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• v.46 no.1
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• pp.79-83
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• 2018

Azo dyes containing effluents from different industries pose threats to the environment. Though there are physico-chemical methods to treat such effluents, bioremediation is considered to be the best eco-compatible technique. In this communication, we discuss the decolorization potentiality of five azo dyes by Podoscypha elegans (G. Mey.) Pat., a macro-fungus, found growing on the leaf-litter layer of Bethuadahari Wildlife Sanctuary in West Bengal, India. The fungus exhibited high laccase and very low manganese peroxidase activities under different culture conditions. Decolorization of five high-molecular weight azo dyes, viz., Orange G, Congo Red, Direct Blue 15, Rose Bengal and Direct Yellow 27 by the fungus was found to be positive in all cases. Maximum and minimum mean decolorization percentages were recorded in Rose Bengal (70.41%) and Direct Blue 15 (24.8%), respectively. This is the first record of lignolytic study and dye decolorization by P. elegans.

• Journal of Forest and Environmental Science
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• v.27 no.3
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• pp.127-134
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• 2011

The purpose of the study was to assess and compare the diversity of plant species (trees, shrubs, herbs) of natural forest and plantations. A total of 52 plant species were recorded in the natural forest, of which 16 were trees, 15 were shrubs and 21 were herbs. On the contrary, 31 species of plants including 11 trees, 8 shrubs and 12 herbs were identified in plantation forest. Shannon-Wiener diversity index were 2.70, 2.72 and 3.12 for trees, shrubs and herbs respectively in the natural forest. However, it was 2.35 for tree species, 2.31 for shrub species and 2.81 for herb species in the plantation forest. Jaccard's similarity index showed that 71% species of trees, 44% species of shrubs and 43% species of herbs were same in plantations and natural forest.

• Korean Journal of Heritage: History & Science
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• v.57 no.1
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• pp.162-178
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• 2024

Swans are representative migratory birds that spend winter in East Asia, and have long been considered rare birds. In particular, they were regarded as king of Japan. The process of designating a natural monument in Hapcheon Swan Sanctuary is an interesting story. In this study, the designation and release process of Hapcheon Swan Sancturay ((Bakgok-ji, Yongju-myeon 龍州面 朴谷池), (Jeongyang-ji, Daeyang-myeon 大陽面 正陽池), Gaho, Cheongdeok-myeon 淸德面 嘉湖)) Natural Monument, was examined. These places were designated as a natural monument on August 27, 1934, during the Japanese colonial period, and was lifted on August 14, 1973, after the Cultural Protection Act was enacted after liberation. From the beginning of the new year in 1929, the Japanese Government-General of Korea (朝鮮總督府) decided to capture swans alive to give to the king of Japan. An official of the Japanese Government-General of Korea (統監) decided to offer swans to the king during his New Year's greeting visit. The department in charge of capturing swans was the Gyeongsangnam-do Provincial Police Department, and the execution was the police station of each county (郡). The reason is believed to be that it is easy to forcibly mobilize, control, or urge people, and the capture activity had to be completed as soon as possible. A total of three swans were captured in Hapcheon-gun from January 12 to 14, 1929. At that time, various newspapers published related information. Based on these facts and experiences, it is estimated that the Hapcheon area was selected when designating a natural monument in 1934. Hapcheon Swan Sancturay, Natural Monument lost its function due to excessive human interference of various developments, illegal capture, and use of poison to catch swans. Their number has also significantly decreased. It was thus removed from the natural monument in 1973. One of the three swan sanctuaries (Gaho 嘉湖) has been completely reclaimed, one (Bakgok-ji 朴谷池) has almost no migratory birds due to the conversion of wetlands, and one (Jeongyang-ji 正陽池) has swans flying back. In the case of Jeongyangji (正陽池), It is an encouraging sign that many swans fly as the surrounding environment and growing conditions change. This phenomenon is interpreted to mean that nature and climate are recovering and healing.