논에 殺蟲劑 처리가 天敵昆蟲과 거미群集에 미치는 영향

李海浜,金胄弼,全正蘭 동국대학교 산업기술대학원 1993 산업기술논문집 Vol.1 No.-

An arthropod community structure in a rice peddy field ecocystem was investigated. Sampling was conducted using D-vac sucker at the Experimental Station of Dongguk University in Namyangju-Gun, Kyonggi province during the periods from August to October in 1992. During the period of investigation, 112 species, 34 families and 6 orders were represented for the insect cummunity in untreated plots, while 104 species, 41 families and 5 orders in treated plots. And among them, 45 and 31 species of entomophagous insect were listed from the untreated and treated plots with 17.5% vs 5.2% in the occupancy rate, respectively, suggesting that pesticide usage lead the reduced number of immigrating and emigrating natural enemies. The other hand, 25 species in 13 families of the spider were represented in the untreated plots whereas 15 species in 8 families in treated plots. Spiders which collected in untreated plots were twice as high in abundance as those in treated plots. Tetragnatha sp. (Tetragnathidae) was the most abundance species in treated plots. Dominant species of untreated plots, Piratasubpiraticus (Lycosidae), occurred in very low number in treated plots. During the growing season, the temporal pattern of species diversity are measured using species diversity (H'), species richness (S) and species evenness index (J'). The tendency of communities to return to its predisturbed state were observed in treated plots. The positive correlation was obtained for spider species diversity and prey abundance in untreated plots but in treated plots.

New Age in South Korea

Hai-Ran Woo (우혜란) Alternative Spiritualities and New Age Studies Ass 2009 Journal of Alternative Spiritualities and New Age Vol.5 No.-

Since the 1980s, the religious landscape of South Korea has been visibly changed by the popularity of ki-training and the introduction of New Age commodities of foreign origins. Since Korean New Age is not well-known in western academic circles, this paper presents an overview, delineating the historical development of Korean New Age from the 1970s to the present, together with analysis of its socio-cultural background. It is suggested that Korean New Age has common denominators with the New Age in the West as well distinguishing characteristics. The example of Korean New Age challenges some common assumptions about New Age, including its classification as a counter-cultural movement, a form of subjective religiosity and as an indicator of advanced secularisation.

Highly efficient removal of three red dyes by adsorption onto Mg–Al-layered double hydroxide

Ran-ran Shan,Liang-guo Yan,Yan-ming Yang,Kun Yang,Shu-jun Yu,Hai-qin Yu,Bao-cun Zhu,Bin Du 한국공업화학회 2015 Journal of Industrial and Engineering Chemistry Vol.21 No.1

The Mg–Al-CO3-LDH with Mg2+/Al3+ molar ratio of 2 was prepared via coprecipitation method atconstant pH of 9–10 and used to remove three red dyes by batch adsorption method. The results showedthe Mg–Al-LDH were well crystallized and can adsorb the red dyes effectively. The optimal adsorbentdosage and contact time were 1.0 g and 60 min, respectively. Adsorbed amount hardly changed whenpH < 10. The adsorption kinetics fit the pseudo-second order kinetic models well and isothermscorrespond to Langmuir model strictly. All the relevant mechanisms were studied and manifested asanion exchange and also electrostatic attraction for CR.

종교연구동향 : 서구의 "뉴에이지" 연구동향

우혜란 ( Hai Ran Woo ) 한국종교문화연구소 2004 종교문화비평 Vol.5 No.-

동시대 기수련 문화 속의 여성 "힐러"

우혜란 ( Hai Ran Woo ) 한국종교문화연구소 2006 종교문화비평 Vol.10 No.-

세계화 시대의 신종교 한국 명상단체의 세계화 기획과 서구 사회의 대응 -단월드와 마음수련을 중심으로-

우혜란 ( Hai Ran Woo ) 한국신종교학회 2011 신종교연구 Vol.25 No.-

Globalization, a distinct feature of contemporary society, is marked by speedy flow of goods, capital, services, labour as well as meanings between different regions, across borders. One outcome of increasing globalization is the growth of transnational or deterritorialized cultures which are not tied to any one territory. One of these cultures is ``New Age`` which could be defined as non- or less institutionalized religious subculture lacking in centralized or authoritarian structure as well as committed believers, being based on elements selected and combined from non-mainstream religious tradition(s), not seldom of foreign cultural origin. At this paper, two big South Korean meditation enterprises, Dahn World and Maum Suryon, which are to be subsumed under the category of ``New Age``, were taken as case studies for the reason of their global success. Firstly, the existing discussions on the differences between ``world religion``, ``new religion`` and ``New Age`` in regard to their process of globalization are critically reviewed. Secondly, the methods or strategies these Korean meditation enterprises employ to sell their ``products`` worldwide are explored. Lastly, response of Western societies to the growing influence of these two meditation groups are investigated, focused on the popular discourse as well as legal battle against Dahn World in the USA. This research will demonstrate that cultural globalization doesn`t mean necessarily westernization. Furthermore, it will show, even though the rapid expansion of transnational cultures is one crucial aspect of globalization, the spread of religious products of foreign origin often gives rise to resistance in local society, challenging religious identity and hegemony of the society in question.

특집 논문 : 최근 한국사회의 죽음의례 ; 천도재의 새로운 양태: 낙태아를 위한 천도재

우혜란 ( Hai Ran Woo ) 한국종교문화연구소 2009 종교문화비평 Vol.16 No.16

Synthesis of g-C3N4/diatomite/MnO2 composites and their enhanced photo-catalytic activity driven by visible light

Chen Ran-Ran,Ren Qi-Fang,Liu Yu-Xin,Ding Yi,Zhu Hai-Tao,Xiong Chun-Yu,Jin Zhen,오원춘 한국세라믹학회 2021 한국세라믹학회지 Vol.58 No.5

Herein, a novel visible-light-responsive g-C 3 N 4 /diatomite/MnO 2 composite was successfully fabricated through a simple redox reaction method. The structure and morphology of the sample are mainly characterized by X-ray diff raction (XRD), photoelectron spectroscopy (XPS), scanning electron microscopy (SEM), energy-dispersive spectroscopy (EDS), transmis- sion electron microscopy (TEM), and ultraviolet–visible spectroscopy (UV–Vis). In this paper, the photo-catalytic activity of the sample was evaluated by degradation RhB under visible-light irradiation. The results shown that, compared with g-C 3 N 4 /diatomite composite, MnO 2 , g-C 3 N 4 , diatomite, the prepared g-C 3 N 4 /diatomite/2.5%MnO 2 composite exhibits bet- ter photo-catalytic activity and stability. At the same time, the eff ect of diff erent MnO 2 additions on the photo-catalytic activity of the composite material was further analyzed. The results indicated that the g-C 3 N 4 /MnO 2 /diatomite composites exhibit highest photo-catalytic activity when the adding amount of MnO 2 reached 2.5%. The degradation rate of the g-C 3 N 4 / diatomite/2.5%MnO 2 is 93% after recycling for three times, showing good stability and reusability. Moreover, the mechanism of catalytic performance enhancement also has been discussed.

논문 : 한국 가톨릭 여성에게 고통과 신비체험: 황데레사와 윤율리아의 자전적 기술을 중심으로

우혜란 ( Hai Ran Woo ) 서울대학교 종교문제연구소 2010 종교와 문화 Vol.0 No.19

Women`s religious Autobiographies serve as important materials to look into certain circumstances and processes in which women became to be religiously awakened and to realize their calling as religious leaders. Certainly, autobiographical writing is not merely record of what really happened but reconstructed narrative, in which the writer attempts to imbue his(her) whole life with a sense of coherence and in doing so, to explain or legitimate what he/she became to be at present. Especially for laywomen whose religious calling is easily ignored and oppressed by religious authorities, autobiographical writing remains as one of the few channels for them to let their voice be heard. This paper centered on the autobiographical writings of two Korean Catholic laywomen, Theresa Hwang and Julia Youn who played an leading part in popularizing devotion to the Blessed Mother Mary in Korean Catholic Church, gathering followers around them as well as meeting with strong opposition from Korean Church. While the lives of these women have a lot in common, their sense of "suffering" is so intense, that it needs close scrutiny. Firstly, these women`s experience of violence/violation on their body is traced. Secondly. it is described, how the suffering/trauma caused by their formal experiences turn into religious meaningful one after their mystical experience, and how physical suffering is actively used by them as an essential medium to communicate and to be unified with the divine beings (the Jesus and the Virgin Mary). Lastly, it is discussed what the body or physical suffering/ascetism means for women in a soteriological sense. To bring this theme in the broader context, discussion on Medieval female mystics is taken into consideration.

논문 : 한국의 오순절-은사주의 운동에서 여성의 위치와 그 구조적 배경

우혜란 ( Hai Ran Woo ) 서울대학교 종교문제연구소 2012 종교와 문화 Vol.0 No.23

This paper starts with a question why women within Korean Pentecostal-Charismatic movement have occupied a marginal position, even though they played an inevitable role for the spread and establishment of the movement in Korean society. At first, the so called ``women-friendly`` character of Pentecostal-Charismatic movement is examined, as examples of a group of female leaders who exercised their influence over the movement, especially at the initial phase. Secondly, recent works of Western researchers on the subject “Pentecostal-Charismatic movement and women” were critically reviewed. Particularly, ``gender-paradox`` theory is scrutinized, which is often applied by the Western researchers to explain why women take part in conservative and even fundamental religious movements as Pentecostal-Charismatic movement. shifting the responsibility for the persistence of patriarchal religions to women themselves in a subtile way. Thirdly. - unlike the recent research trend in the West, which give prominence to women`s subjective experience - from a broader perspective the mechanism is investigated that keeps women to be subsumed under the hierarchical/patriarchal order in this movement. The mechanism is analysed at three levels, namely institutional, organizational, and ideological, by giving examples of ``women policy`` of the Yoido Full Gospel Church, and the teaching of Duranno Father School which is affiliated with the Onnuri Church.