• Journal of the Korean Society of Food Science and Nutrition
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• v.36 no.1
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• pp.14-19
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• 2007

This study was conducted to analyze the antioxidant activity and xanthine oxidase inhibitory effect of hot-water extracts from Elaeagnus multiflora Thunb. to provide fundamental data for the development of functional materials. The antioxidative activities of hot-water extracts from E. multiflora Thunb. were analyzed by electron donating ability (EDA) using 1,1-diphenyl-2-picryl hydrazyl (DPPH), superoxide dismutase (SOD) -like activity by pyrogallol and nitrite scavenging ability. EDA of extracts from unripe, ripe, and overripe fruits were 77.7%, 36.0%, and 23.7% at 100 ${\mu}g/mL$, respectively, and EDA of extract in unripe fruits was higher than those of others. At 1,000 $\mu$g/mL, the SOD-like activities were 32.8%, 11.2% and 5.0% for unripe, ripe, and overripe fruits, respectively. The SOD-like activity was increased along with the increase of unripe and ripe extract concentrations. The nitrite scavenging ability of unripe fruit extracts in 100, 300, 500 ${\mu}g/mL$ of extraction solution in pH 1.2 and 3.0 was higher than those of others. The nitrate scavenging ability of all extracts was decreased according to the increase of pH. Xanthine oxidase inhibitory activities of unripe, ripe and overripe fruits were 30.0%, 28.2%, and 18.2% at 1,000 ${\mu}g/mL$, respectively.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• Korean Journal of Environment and Ecology
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• v.35 no.5
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• pp.480-489
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• 2021

Climate change poses great threats to wildlife populations by decreasing their number and destroying their habitats, jeopardizing biodiversity conservation. Asiatic salamander (Hynobiidae) species are particularly vulnerable to climate change due to their small home range and limited dispersal ability. Thus, this study used one salamander species, the Korean clawed salamander (Onychodactylus koreanus), as a model species and examined their habitat characteristics and current distribution in South Korea to predict its spatial distribution under climate change. As a result, we found that altitude was the most important environmental factor for their spatial distribution and that they showed a dense distribution in high-altitude forest regions such as Gangwon and Gyeongsanbuk provinces. The spatial distribution range and habitat characteristics predicted in the species distribution models were sufficiently in accordance with previous studies on the species. By modeling their distribution changes under two different climate change scenarios, we predicted that the distribution range of the Korean clawed salamander population would decrease by 62.96% under the RCP4.5 scenario and by 98.52% under the RCP8.5 scenario, indicating a sharp reduction due to climate change. The model's AUC value was the highest in the present (0.837), followed by RCP4.5 (0.832) and RCP8.5 (0.807). Our study provides a basic reference for implementing conservation plans for amphibians under climate change. Additional research using various analysis techniques reflecting habitat characteristics and minute habitat factors for the whole life cycle of Korean-tailed salamanders help identify major environmental factors that affect species reduction.

• Korean Journal of Community Nutrition
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• v.26 no.3
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• pp.167-176
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• 2021

Objectives: This study was conducted to identify the awareness and practice of reducing sugar in school meals and the status of nutrition education regarding sugar reduction. Methods: An online survey was conducted on 101 nutrition teachers (dietitians) working at elementary, middle, and high schools in Daegu. Results: School nutrition teachers in Daegu recognized the need for efforts to reduce the sugar intake in the Korean diet, and it was found that elementary nutrition teachers were more aware of the implementation of the sugar reduction policy at the national level than middle and high school nutrition teachers (P = 0.002). Among the policies to reduce sugar intake at the national level, there was a high need for the promotion of self-control and limiting the sales of food with high sugar content in schools and their vicinity. The degree of practice for reducing sugar in school meals was found to be higher in the preparation, purchase, and cooking stage compared to the serving stage (P < 0.05). There was a high need for changing the preferences of the subjects for a sweet taste as a means of reducing the sugar in school meals. Thirty-six percent of nutrition teachers conducted sugar reduction education, and sending out school newsletters was the highest type of nutrition education at 80.6%. Conclusions: To effectively promote reduced sugar intake in school meals, it is necessary to change the preference of the subjects for sweetness and to conduct continuous education that can improve the awareness of people for reducing their sugar intake. For this, it is necessary to set aside time for nutrition education and to prepare an institutional framework for providing this education.

• (The) Research of the performance art and culture
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• no.36
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• pp.531-551
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• 2018

The educational trait that the arts and cultural education and dance strive for at a time when the ethical tasks of life is the experience for insight of life. The awareness of time entrusted with the intensity [depth] of artistic and aesthetic experience is to contain its implication with policy and system. In the policy territory, broad perception and strategy are combined and practiced to produce new implication. Therefore, on the basis of characteristics and spectrum persuaded at a time when the arts and cultural education and dance education are broadly expanded, the result of this study after taking a look at the role of dance education within the arts and cultural education is shown as follows. The value striving for by the culture and arts education and dance education is to structure the life form with the artistic experience through the art as the ultimate life description. This is attributable to the fact that the artistic trait structured with self-understanding and self-expression contains the directivity of life that is recorded and depicted in the process of life. The dance education in the culture and arts education has the trait to view the world with the dance structure as the comprehensive study as in other textbook or art genre under the awareness of time and education system category within the school system and it has diverse social issues combined as related to the frame of social growth and advancement outside of school. When taking a look at the practical characteristics (method) of dance based on the arts and cultural education business, it facilitates the practice strategy through dance, in dance, about dance, between dance with the artist for art [dance]. At this time, the approachability of dance is deployed in a program based on diverse artistry for technology, expression, understanding, symbolism and others and it has the participation of enjoyment and preference. In the policy project of the culture and arts education, the dance education works as the function of education project as an alternative model on the education system and it also sometimes works as the function for social improvement and development to promote the community awareness and cultural transformation through the involvement and intervention of social issues.

• Journal of the Korea institute for structural maintenance and inspection
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• v.23 no.3
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• pp.83-91
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• 2019

The purpose of this study is to assess a fire-damaged concrete structure using a digital camera and image processing software. To simulate it, mortar and paste samples of W/C=0.5(general strength) and 0.3(high strength) were put into an electric furnace and simulated from $100^{\circ}C$ to $1000^{\circ}C$. Here, the paste was processed into a powder to measure CIELAB chromaticity, and the samples were taken with a digital camera. The RGB chromaticity was measured by color intensity analyzer software. As a result, the residual compressive strength of W/C=0.5 and 0.3 was 87.2 % and 86.7 % at the heating temperature of $400^{\circ}C$. However there was a sudden decrease in strength at the temperature above $500^{\circ}C$, while the residual compressive strength of W/C=0.5 and 0.3 was 55.2 % and 51.9 % of residual strength. At the temperature $700^{\circ}C$ or higher, W/C=0.5 and W/C=0.3 show 26.3% and 27.8% of residual strength, so that the durability of the structure could not be secured. The results of $L^*a^*b$ color analysis show that $b^*$ increases rapidly after $700^{\circ}C$. It is analyzed that the intensity of yellow becomes strong after $700^{\circ}C$. Further, the RGB analysis found that the histogram kurtosis and frequency of Red and Green increases after $700^{\circ}C$. It is analyzed that number of Red and Green pixels are increased. Therefore, it is deemed possible to estimate the degree of damage by checking the change in yellow($b^*$ or R+G) when analyzing the chromaticity of the fire-damaged concrete structures.

• The Korean Journal of Archival Studies
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• no.35
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• pp.161-206
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• 2013

'Maeul' is a concept connoting a community. As a place where ordinary people's lives are planned and realized, Maeul is the foundation of their daily lives as well as a place where they work, rest and enjoy pastime activities. In Korea, however, most Maeul communities are dismantled while going though the modern period representing colonization and developmental dictatorship. Growth-oriented industrialization and urbanization turned into such adverse effects as individualization, a sense of loss and a sense of alienation. Recently, through innovations from below, Maeuls are restored, and through Maeul communities restored this way, every Maeul and many researchers carry out activities to build a healthy civil society. This study was conducted on such a background. For a healthy restoration of Maeul communities and a sustainable operation of those communities, it is necessary to establish archives where record the trace of Maeul members' daily lives and relations between those members. The archive of Maeul communities is a place that contains each Maeul's local characteristics as well as human relations as well. It is because this place can be space where Maeul members can record their history, communicate with each other and make a better future. The archive of Maeul communities can be made into various different models, which can be operated by reflecting the identity of a community such as main agents and characteristics, objectives and orientation of objects recorded. Rather than when Maeul communities exist as individuals, they can display more important functions and better effect when they form a network. Therefore, it is needed to provide various and creative methodologies different from the existing government-led record management. Not only on the form of archives, but also all over their functions, such as collection, arrangement, classification, evaluation, management and utilization, Maeul and Maeul residents' norms, orientation and realistic conditions should be thoroughly reflected. Starting from a chance to look back at individuals' lives, the archive of Maeul communities will be a new chapter to restore and build a healthy community in our society and overcome social contradictions from below. Moreover, the archive of Maeul communities has a great significance that it will broaden its prospect creatively with a new paradigm, not only mechanically turning the existing public sector-centered record management into a non-governmental sector.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.14-27
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• 2011

The study reviewed the content and the meaning of the present Yeoju Palkyung(eight scenery) through analyzing and interpreting the Palkyung poems, old maps and paintings, and classic materials transmitted in Yeoju area, and investigated the transmission process. Although five scenes of the Yeoju Palkyungs illustrate abstract landscapes derived from the Sosang Palkyung, there are mixed with local sceneries showing famous historical ruins in the area and local life of the Yeogang(驪江: river). Seunggyeong(勝景) of Yeoju, highlighted in old paintings, has been emphasized through duplication the object and the view point field of Yeoju Palgyeong(驪州八詠), which is usually symbolized to sailing boats along the Yeogang, forests around Cheongshimru, and the layer Jeontap and Maam above Shinreuksa(神勒寺) Dongdae(東臺). It is quite undoubtful that the Yeoju Palyong of Choi Sukjeong and Seo Geojung is the copy of the present Yeoju Palkyung, but the present version is found to be all included in the Cheonggijeongsipyoung(淸奇亭十詠) of Cho Moonsu since the 17th Century, which shows that the Cheonggijeongsipyoung is viewed that it played an important role for the transmission of the Yeoju Palkyung. Also, it. is concluded that the Yeoju Palyong recorded in Yeojidoseo(與地圖書) is the same landscape collecting with the presend Yeoju Palkyung, which would be dated back at least until the mid 18th Century. In addition, given the fact that the studied old maps show Eight scenery, Sachoneohwa, Shinreukmojong, Yeontanguibum, Paldaejangrim, Yangdonagan, Ibanchungam, Pasagwau, and Yongmoonjeukchui, recorded consistently in the same time order, the eight scenic points in the old maps had been apparently established as the typical copy of the Yeoju Palkyung in the 18th Century. Therefore, the transmission route of the Yeoju Palkyung follows two separate versions, one starting from the Yeoju Palyong(Choi Sukjeung, Seo Geojeong) to Cheonggijeongpalyong to Yeoju Palyoung(Yeojidoseo) to the present. Yeoju Palkyung, and the other from the Yeoju Palyoung Geumsa Palyong(金沙八詠) to the old map Palkyung to the Yeoju Palkyung(the late 18th C). These two transmission processes have their own cultural sceneries having the same origin, which are different only in perspective which attempts to cover the representative scenic landscapes including Yeoju and Geumsa.

• 한국노년학
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• v.36 no.4
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• pp.1037-1058
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• 2016

This study aims to investigate the female caregivers'experiences of aggression by nursing home residents, and to identify the policy strategies for violence prevention referred by the female caregivers. A total of 121 female caregivers with more than 6 months of working experiences had participated in this study. Of these, 56.2% had experienced verbal aggression, 51.2% physical aggression, and 27.3% sexual aggression, which reveals that client violence toward caregivers in nursing homes was at an alarming level. Although, physical and verbal violences were mostly caused unintentionally, about a half of the sexual aggression were caused deliberately. Aggression occurred the most when caregivers were providing the following services: changing the diapers or clothes, giving a bath, and serving meals. It was found that 'hitting' was the most common form of physical aggression and it was 'swearing' and 'touching or physical contacting' in the case of verbal and sexual aggression, respectively. Though there was a difference depending on the type of aggression, the most frequent reactions against client violence were to start a conversation or calm down the nursing home residents, and to leave the scene or ignore the incident. This means that the caregivers are coping very passively through resolving the aggressions by themselves, or overlooking the situation. The most frequently recommended strategy to prevent resident aggression was to provide educational programs on violence prevention to nursing home residents and caregivers(42.7%). Compared to the previous studies, this study indicates some differentiated strategies to prevent violence in nursing homes, which include hiring male caregivers, assuring directors to pay closer attention toward caregivers, using refined language between caregivers and residents, and keeping caregivers to wear appropriate clothes. Based on the study results, some policy recommendations on the prevention of client violence in nursing homes were suggested.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.4
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• pp.101-110
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• 2020

This study was conducted through the analysis of literature and on-site research as a case study of 14 artists' gardens with traditional themes presented at the garden fair. With Focusing on the design process for determining traditional reproduction, the following characteristics and implications were derived by analyzing the design goals, selection of subjects for traditional reenactment, determination of methods for reproduction, and design stages of landscape components. First, the pattern of selecting traditional structures as subjects for reproduction in many artist gardens can be understood as an advantage of being suitable for narrow sites and having remarkable topic communicability. They directly delivered the design intent by adding the names of traditional structures such as Madang, Wool, Buttumak, Jangdokdae, Chuibyeong and Seokgasan. Works expressed indirectly, such as Wall, Korean Garden, Suwon, and Seoul craftsmen, have relatively weak topic communicability. There were also symbolic representations of objects to be reproduced, such as Seonbi, marginal spaces, and Pung-lyu. Second, while reproducing Hanok Madang, separate the gardens paved with grass and stone, the fortress wall of Suwon Hwaseong and the northwest Gongsimdon of the watchtower. Also the garden with a miniature version of the extraneous Yong-yeon and the garden, which was reproduced as a low decorative wall in the rest area based on Nakan-Eupseong Fortress, shows the need for a deep understanding of tradition. On the other hand, the reproducting works of choosing the location of the traditional garden, the Korean Garden showed the importance of systematic arrangement with the surrounding environment, the beauty of the space in the courtyard of Hanok, the beauty of the slowness enjoyed by the scholars and the reenactments of the Pung-lyu culture of Moonlight boating are not only imitating traditional structures but also spreading understanding of tradition to garden culture and sentiment. Third, there were many works that reconstructed the real-size traditional structure in a straightforward way in relation to design. The garden was divided into Chuibyeong and the living space was decorated with Buttumak, chimneys, and gardens, and facilities representing Gyeongbokgung Palace, Soswaewon, and Seoseokji were systemically arranged. However it recognized the importance of selecting the key design elements, constructing the elevation of the structure, and the sense of scale of the space from works that reproduced the large Suwon Hwaseong and Nakan-Eupseong in an abstract way. While there are examples gardens of Hanok yards and Bazawul, which are far from the original image among the gardens that chose the dismantling method, the Blank-space garden expressed only by a frame composed of cubes, and Seonbi's Sarangbang garden, that permeated the moonlight with many traditional structures are the positive examples. The Seoul Artisan Garden, Jikji Simche Garden and Pung-lyu Garden, which display modernly designed landscape components, need an explanation to understand the author's intention.