• Journal of the Korean Society of Food Science and Nutrition
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• v.43 no.5
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• pp.650-655
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• 2014

Hypercholesterolemia is the presence of high levels of cholesterol in the blood, and it is regarded as a risk factor for cardiovascular disease due to the effects of cholesterol. The objective of this study was to investigate the effects of unripe Rubus coreanus Miquel (uRC) extract on lipid metabolism in hypercholesterolemic mice fed a high cholesterol diet (HC). uRC 50 (unripe R. coreanus 5% ethanol extract 50 mg/kg/day), uRC 100 (unripe R. coreanus 5% ethanol extract 100 mg/kg/day), uRC 300 (unripe R. coreanus 5% ethanol extract 300 mg/kg/day), and BO (borage seed oil containing minimum of 20% ${\gamma}$-linolenic acid 30 mg/kg/day) were orally administered for 60 days after HC. Oral administration of uRC 50, uRC 100, uRC 300, and BO significantly reduced serum total-cholesterol, triglyceride, LDL-cholesterol, glutamic oxaloacetic transaminase, glutamic pyruvic transaminase, atherogenic index, and cardiac risk factor levels. Similarly, uRC treatment elevated serum HDL-cholesterol levels. These results suggest that unripe R. coreanus extract could be established as a functional food for the improvement of lipid metabolism.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.87-96
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• 2012

This study aimed at empirically identifying how the cultural phenomena of localisation and attachment are implemented through Mohyeonjeong and Supodae at Gajo-myeon, Geochang-gun, Gyeongnam. 'Daehakdong', the name of the place where the Mohyeon-jeong and Supodae is located, has a meaning of the place where Geong-Pil Kim(金宏弼) the Hanhwondang(寒暄堂), one of the 5 eastern sages, and Yeo-Chang Jeong(鄭汝昌) the Ildu tought Neo-Confucianism. In addition, in case of Mt. Odo(1,134m) embracing the garden, the meaning of Odo is the five virtues in Confucianism, so we can see that Confucianism was strong in that area. The meaning of 'Mohyeon(慕賢)', "missing and thinking of sages", reflects the emotion of attachment to the place where people pay a tribute to the memory of Seon-Saeng Yang the Hwondu, one of the 5 eastern sages and the creator of Neo-Confucianism in Kyeongnam, and Suk-Ryang Choi(崔淑梁) the ancestors Pyeongchon. In addition, Odojae(吾道齋), Kijeok monument to pay a tribute to the memory of Pyeongchon, the persimmon tree symbolizing Hanhwondang, and Jidongam(志同巖) standing in front of Mohyeon pavillion represent the united wills of the above 3 people to show their Dohak(道學) spirit by practicing it, and also a reiterated expression of attachment to the place. 'Hwonduyangseonsaeng janggujiso' and 'Pyeongchonchoigong ganghakjiso(坪村崔公講學地所)' engraved on the rock of Myeongso Supodae where they gave a lecture of Neo-Confucianism to local Confucianists for many years and enjoyed nature make us to identify the intrinsic meaning of the location that was inherited in the memory of people. Along with this, most of the content of poetry, restoration records, and Sangryang articles are filled with the content reminding of the historical meaning and origin of Mohyeon-jeong and Supodae, so we can see from this that the place had the spatial meaning of Jangsujiso(藏修之所), 'the place of lecturing and communicating' and respecting ancient sages. This spatial tradition is the result of positive attachment to the place, and Mohyeon-jeong and Supodae is the place where the attachment to the place was made spontaneously througth the localisation. To sum it up, Mohyeon-jeong and Supodae was the place of attachment where one paid a tribute to the memory of ancient sages, and Mohyeonjeong and Supodae rocks were the representative examples of the localisation to show the meaning of the place by implication. Studying the process of attachment and localisation of the place does not only enable us to infer the genuine form of the traditional memorial space and park, but also to reproduce the place with the modern concept.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.40-51
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• 2011

The purpose of the study was to understand the symbol and locational meanings in building and relocating Gwangje-jeong(光霽亭) through the analysis and interpretation on the construction background, history, the location and its characteristics. Concerning physical environment, human activities, the symbol and meanings of the formal Gwangje-jeong site and the present location, the study was concluded about the site and its meaning of tradition as following. Gwangje, the name of the pavilion, represents the fidelity of Maedang(梅堂) Yangdon(楊墩) who refused as Seonbee(a man of virtue) to be tainted with the corrupt world, which was related with the situation at that time. It implies Maedang's feeling of realizing Noojeongjeyong(樓亭題詠) of Gwangje-jeong along with the high spirit of Gwangpoongjewol(光風霽月). According to the record about rebuilding Gwangje-jeong, Maedang was the very person who planted plum flowers at the pavilion and put up the tablet of its name, Gwangje. Even after his death, Gwangje-jeong was the symbol indicating Yangdon, given the triple high ground and the planting of plum flowers. Also, Sookho(宿虎) town at the entrance of Gwangje-jeong and Bokhoam(伏虎巖: a rock) at the right side of the pavilion signifies the location for praising Maedang Yangdon, and the Yangjipha's Oensi(五言詩: five words verse) engraved on the rock gives a good description about the place, Agyesa that worshiped Yangdon. As Agye-Sa(阿溪祠) where Yangdon was worshiped and praised had been abolished in the 5th year under the Kojong's reign(1868), the spirit praising Maedang had finally been used for the relocation of Gwangje-jeong. Despite the relocation of Gwangje-jeong, the old Gwangje-jeong site has remained at least for 359years at Hucheonli, and its surroundings have maintained the name 'Gwangje' as the front place name morpheme, for example, 'Gwangje-jeong,' 'Gwangje Town,' 'Gwangje Bridge' and 'Gwangje Creek,' for symbolizing the praising of Maedang. Gwangje-jeong, as the center place of solidarity among Namwon Yang's family clan, has been able to maintain its symbol and meanings in spite of relocation, mainly because of the fellowship among the descendants, family clan and alumni who respected virtuous achievements of ancestors and shared the agony of the time. In addition, the symbolism has been preserved since the spirit of Gwangpoonjewol of Yangdon and his high character were cherished along with the spirit of Bongseon(奉先) that inherited and kept virtuous achievements of ancestors.

• Korean Journal of Fisheries and Aquatic Sciences
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• v.18 no.4
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• pp.297-308
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• 1985

Differences in lipid composition including fatty acid, lipid class, sterol and especially carotenoid between fleshes of wild and cultured prawn, Penaeus japonicus, were studied. Total lipids were extracted from the flesh during the spawning period and fractionated into two lipid classes of polar and nonpolar lipids by silicic acid column chromatography. The fatty acid composition of each lipid classes, total lipid (TL), nonpolar lipid (NL) and polar lipid (PL) were analyzed by gas liquid chromatography. The sterol and carotenoid composition of total lipids were determined by using thin layer chromatography, gas liquid chromatography and column chromatography using MgO-celite 545 and silicic acid-celite 545 as an absorbent, and by UV spectrophotometry. Total lipid contents of both fleshes from the wild and cultured prawn were about $2.0\%$ on average, but the content of the unsaponifiable matters in the cultured prawn (about $16.2\%$ in total lipid) showed a little higher than that of the wild prawn (about $13.9\%$ in total lipid) and the ratio of NL to PL in total lipid was 1:1.7. In the fatty acid composition of TL, the contents of $Cl_{16:0}\;and\;C_{20:3}$ fatty acids were higher in wild prawn than in cultured prawn, while the contents of $Cl_{18:1}\;and\;C_{20:5}$ fatty acids in cultured prawn were higher than those in wild prawn. The cultured prawn contained higher amounts of monoenoic acids and lower amounts of polyenoic acids than the wild prawn. In the fatty acid composition of NL, the wild prawn showed higher levels in $Cl_{18:0}\;and\;C_{20:1}$ fatty acid contents than the cultured prawn, while the cultured prawn contained much amout of $Cl_{16:0}\;and\;C_{18:1}$ fatty acids. On the other hand, the fatty acid composition of PL showed that $Cl_{16:1}\;and\;C_{17:1}$ fatty acid were higher in the wild prawn than in the cultured prawn, but in $Cl_{16:0}\;and\;C_{18:1}$ fatty acids, the levels were reversed. Consequently, the cultured prawn contained higher amount of monoenoic acids, and similar amounts of saturated acids and polyenoic acids to the wild prawn in NL. And the cultured prawn contained lower amount of monoenoic acids, and similar amounts of saturated acids and polyenoic acids to the wild prawn in PL. In sterol composition of both the wild and cultured prawn, the predominant sterol was cholesterol with the proportion of $78.7{\sim}88.9\%$ to the total sterol. In addition to the cholesterol, the other minor sterols such as 24-methylene cholesterol and sitosterol were detected. Total carotenoid content in flesh of the wild prawn was relatively higher than that of the cultured prawn marking 70 mg/100g of lipid in wild prawn and 40 mg/100 g of lipid in cultured prawn, respectively. The main carotenoids of the both prawns were astaxanthin($54.1{\sim}60.8%$), phoenicoxanthin ($16.5{sim}22.9%$),${\bata}-carotene\;(20.0{\sim}22.0%)$.