본 연구는 제주지역에서 사육되고 있는 제주 재래돼지기반의 제주흑돈(제주재래돼지 합성돈)에 대하여 산육형질인 등지방 두께, 일당증체량, 90 kg 도달일령에 대한 후보유전자 탐색을 위해 전장유전체 분석을 실시하였고, 유전체 육종가의 정확도 비교를 위해 베이지안 방법(BayesB, BayesC), π(0.00, 0.50, 0.90, 0.99)값과 개체 자신과 후대의 정보만 포함하고 조상의 정보에 대해 정보를 보정한 DEBVexcPA (Deregressed EBV exlude parents average)와 부모 평균을 포함한 DEBVincPA (Deregressed EBV include parents average)의 반응변수를 이용하였다. 산육형질에 대한 전장유전체 분석을 실시한 결과 등지방두께는 KIAA1549 유전자(SSC18 at 11Mb region), 일당증체량과 90 kg 도달일령에서 POLD3(SSC9 at 9Mb region), STX6(SSC9 at 134Mb region) 유전자가 공통적으로 탐색되었다. 유전체의 정확도 범위는 일당증체량 BayesB의 경우 DEBVexcPA와 DEBVincPA에서 각각 0.285~0.305와 0.497~0.510과 BayesC에서 0.287~0.296와 0.499~0.511으로 추정되었다. 90 kg 도달일령은 BayesB에서 DEBVexcPA와 DEBVincPA는 각각 0.284~0.305와 0.497~0.510, BayesC에서는 0.284~0.296와 0.498-0.511로 추정되었다. 특히, 등지방두께의 유전체 정확도가 BayesB방법론의 DEBVincPA에서 0.625로 가장 높게 추정되었다. 제주흑돈의 산육형질에 대한 유전적인 개량 속도를 가속화하기 위해 유전체 선발법을 적용하는데 있어 부모 평균을 포함한 DEBVincPA (Deregressed EBV include parents average)의 반응변수를 이용하는 것이 바람직하다고 판단된다.

In this study, using the concept of perezhivanie as an analytical tool, we were trying out new ways to investigate L2 identity taking the peripheral educational context into account. We examined how two graduates from non-academic high schools perceived their peripheral school situation through their perezhivanie, and described how this situation affected the individual trajectories of L2 identity development as well. When two students immersed themselves in marginalized classroom contexts, they have experienced academic stigma in the context of classroom community. Moreover, they all experienced emotional conflicts related to English learning. Besides, they struggled over deficit remedial L2 identity, entailing identity tensions. As they attempted to reconcile the contradictions between themselves and their circumstances, their perezhivanie made their social situation of development differently. Depending on how the contradiction was being emotionally experienced through the prism of each student’s perezhivanie, the same contradiction had different meanings, led to different reactions, and had differing impacts on their L2 identity.

The participants in this study recognized English as a global language and also felt obligation to make the Korean language and culture globalized in the future. Further empirical research into identity and EFL learning in Jeju will help to reveal how the increasingly important status of Korean and the Korean language might intertwine with the experience of Korean students who are learning English.

This paper analyzes the current intellectual discourse on Jeju identity and its implications on the position of Jeju women. Debates on Jeju identity may be grouped roughly into three schools. Each of these schools has quite different implications for Jeju women’s position, implicitly or explicitly argued by each school. When the influence of China and Neo-Confucianism is emphasized in defining Jeju identity, women’s position is necessarily subordinate to that of men. When the culture of Jeju is presented as a culture of “compromise” between Jeju reality and Neo-Confucianism, the women’s position is inevitably raised and strengthened, since Jeju women, especially women divers, are at the forefront of coping with the harsh nature of the island along with men. Such a society cannot survive without women or men. When Jeju identity is presented as a “women centredness”, again women’s position is raised or the main axis (or the essence) of the island society is presented as women. The author proposes to take these debates one step further by synthesizing them and substantiating some crucial gaps in them, through fieldwork planned.

This article is the narrative of Jeju people as a collectivity and of their quest for future directions. It is a story of a small island people, but at the same time, it is not unique to Jeju people, but applies to all humanity. There are many different visions and stories about what Jeju identity is and what its future should be. It appears that not one of the stories told by different groups can be left out, although they seem to compete with each other, and there are different audiences for different stories. I was very much moved and touched, when I learned about Jeju people’s narratives and quest and wanted to tell the story to the outside world. My story is that of an outsider.