• Korean Journal of Weed Science
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• v.31 no.4
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• pp.360-367
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• 2011

The use of green manure crop is one of the methods for alternative of chemical fertilizer as well as maintain of soil sustainability, therefore we evaluated the effect of green manure crops on rice growth and weed occurrence in rice-green manure crop double cropping system. The treatments consisted of incorporation of hairy vetch, barley or combined hairy vetch and barley without any agrochemical or fertilizer. In hand weeding, rice yield in hairy vetch only or hairy vetch and barley incorporated fields was attained by 90% and 93% of the conventional practice, respectively, while the value in barley incorporated fields was just 79%. Although the rice yields were lower than the hand weed control, similar trends in non-weed control were observed among all treatments. At maximum tillering stage, occurred weeds in hairy vetch, barley or hairy vetch and barley incorporated fields were five, five and two species, respectively, while those in conventional practice were six species. Also, the dry weight of weeds in hairy vetch and barley incorporated fields was decreased by 33% and 53% compared to it of conventional practice, while the value in hairy vetch and barley incorporated field was increased by 34%. Among all treatments, although occurrence density of Echinochloa crus-galli was lower than another weed species, the dry weight of it significantly increased. These results suggested that although continuous incorporation of proper amount of legume green manure crops was possible to productivity insurance of crop, but to attain it was essential to the effective management of weeds.

• Korean Journal of Environment and Ecology
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• v.35 no.2
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• pp.135-153
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• 2021

The demilitarized zone (DMZ) is a border barrier with 248 kilometers in length and about 4 kilometers in width crossing east to west to divide the Korean Peninsula about in half. The boundary at 2 kilometers to the south is called the southern limit line. The DMZ has formed a unique ecosystem through a natural ecological succession after the Armistice Agreement and has high conservation value. However, the use of facilities for the military operation and the unchecked weeding often damage the areas in the vicinities of the southern limit line's iron-railing. This study aimed to prepare basic data for the restoration of damaged barren vegetation. As a result of classifying vegetation communities based on indicator species, 10 communities were identified as follows: Duchesnea indica Community, Hosta longipes Community, Sedum kamtschaticum-Sedum sarmentosum Community, Potentilla anemonefolia Community, Potentilla fragarioides var. major Community, Prunella vulgaris var. lilacina Community, Dendranthema zawadskii var. latilobum-Carex lanceolata Community, Dendranthema zawadskii Community, Plantago asiatica-Trifolium repens Community, and Ixeris stolonifera-Kummerowia striata Community. Highly adaptable species can characterize vegetation in barren areas to environment disturbances because artificial disturbances such as soil erosion, soil compaction, topography change, and forest fires caused by military activities frequently occur in the barren areas within the southern limit line. Most of the dominant species in the communities are composed of plants that are commonly found in the roads, roadsides, bare soil, damaged areas, and grasslands throughout South Korea. Currently, the vegetation in barren areas in the vicinities of the DMZ is in the early ecological succession form that develops from bare soil to herbaceous vegetation. Since dominant species distributed in barren land can grow naturally without special maintenance and management, the data can be useful for future restoration material development or species selection.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.4
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• pp.20-36
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• 2022

This study aims to provide basic data for high-quality street tree management by setting reasonable management items and appropriate unit prices by reviewing the adequacy of current street tree management. Currently, street tree management items, except for street tree pruning, use general landscape tree quantity per unit for the street tree management quantity per unit. KEPCO (Korea Electric Power Corporation) applied pruning items from standard electric production infrastructure and carried out the activities at an average unit price of 51% lower for heavy pruning and 39% lower for light pruning than the standard estimate. This was judged to be a level that could not maintain or increase the quality of street tree management. It was determined that an appropriate standard unit price for street tree management was necessary. To improve the quantity per unit for the proper management of street trees, it was necessary to review costs in the field. However, due to the absence of data on actual construction costs in the domestic landscape field, detailed items of the US RSMeans Building Construction Cost Data (RSMeans) were reviewed, and the actual construction costs were calculated by applying personal domestic expenses. As a result, the standard of the estimated unit showed a good ratio of 107% for heavy pruning of street tree pruning compared to the actual construction cost, but light pruning was underestimated with a 59% ratio. Shrub pruning was 82%, weeding was 92%, tree fertilization was 87%, and windbreak wall installation was 91% under-engineered. In addition, it was also confirmed that the watering by sprinkler trucks and chemical spraying were over-designed compared to the actual construction cost at the rates of 118% and 124%, respectively. Due to the specificity of the street trees, the increase in personal expenses and the input cost of equipment, such as road safety controls, were judged to be the main cause of the underestimation of items. Therefore, it is necessary to add items related to street trees and general landscape trees to the landscape maintenance items of the standard of the estimated unit.

• (The) Research of the performance art and culture
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• no.38
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• pp.249-275
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• 2019

Gangneung farm song is important for the ritualistic labortheatricals. Especially, in the theatrical process program, the songsof weeding, such as Haksan Odokkteggi and Ssadae, were alsoincluded to represent the agricultural ritualistic prayer for goodharvest. The use of Gangneung farm song is attractive in termsofthe circumstances. There is no chance of success as a plan simplyfor local events. As a comprehensive art, Gangneung farmsongshould simultaneously revitalize locality, representability andglobality. In this context, three directions are suggested dependingon the development progress. The second direction to the thirddirection are mainly oriented toward government-local authoritycentered support, but, in particular, the third direction should aimtobe an open archive in which the public and the contents prosumercan participate. In the production of the traditional content, OSMUmust be endlessly recreated and spread through 'diversity' and'interrelationships'. The contents utilization was discussed based on the transmissiondetails and analysis evidence of Gangneung Haksan Odokttegi. Thediversification of the way of performing farm song and the folk songs that can induce interest were proposed. Furthermore, basedon the fact that 12 songs classified into 8 work types, there-creation of the contents that focus on the playful aspect of theperforming arts was also proposed. In addition to suggestingthedesirable discourse of the performance groups, the experienceprogram development, education, public relations andcommunication reinforcement based on the narrating principlesoffarm songs, and the development and execution of farmsongprograms based on the tradition and the event demands wereproposed. While mentioning the necessity of value creation, thevitality of performing arts skills that put emotion, imagination, fun, sympathy, and etc. on the original form and the model of farmsongs should be supplemented to Gangneung Haksan Odokttegi. The independent transmission aspect of Gangneung Arirangisalso positive. There are difficulties of reduction of traditionalitydueto the designation, standardized transmission, lack of developmentof voluntary performances, and demonstration-centeredtransmission. Narrowly, we focused on the education andvitalization directions in terms of the capacity building of theconservation council itself. By embodying the essential value of theagricultural literature that farm songs possess, it can bringimpression of all worlds, all lives, communication and sharing, anddraw inspiration from the humanistic view of the world andemotion. The reconstitution of agricultural heritage, theconstruction of a storytelling linked with the concrete objects suchas Beomil National Preceptor, Gulsansa, FlagpoleSupport(Dangganjiju), Seokcheon, Hakbawi rock, and etc., andtheestablishment of fusion type farm song museum were proposed. In terms of culture industry, we requested active support fromtheinstitutions including local governments and various farmsongstorytelling creation projects.

• Korean Journal of Weed Science
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• v.4 no.1
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• pp.79-87
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• 1984

Herbicidal effects of alachlor to peanuts were observed under different formulations (granule containing 5.0% a.i. and emulsifiable concentrate containing 43.7% a.i.) and levels (granule with 3 and 6kg/l0a and emulsion with 300㏄/l0a) with the transparent polyethylene (P.E.) film mulching. Formulations and levels of alachlor did not affect emergence ratio, time of emergence and flowering, and early growth of peanuts such as the number of leaves and branches, length of branches; and shoot dry weight at 20 and 40 days after planting, but early growth was enhanced by P.E. film mulching. At harvest, weed dry weight was positively correlated with length of branches, but negatively correlated with the number of branches and shoot dry weight. Acalyphu australis and Chenopodium album were not effectively controlled by the application of alachlor and growth of C. album was retarded under P.E. film mulching. Portulaca oleracea and Digitaria sanguinalis were effectively controlled by alachlor, but they were not affected by P.E. film mulching. At harvest, D. sanguinalis, A. australis, and Echinochloa crus galli were predominant weeds in all treatments; persistence of alachlor may not be long enough to control even sensitive weeds to alachlor such as D, sanguinalis in the field of peanuts of which canopy development was relatively slow. Weed dry weight at harvest was negatively correlated with the number of pods and grain yield of peanuts. Among the yield components only the number of nods per plant was positively correlated with grain yield. Hana weeding after July 1 increased grain yield of Peanuts even in alchlor applied plots.

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"Hajaeilgi (荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon (司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.