• Applied Biological Chemistry
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• v.24 no.1
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• pp.59-66
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• 1981

Trichoxanthes Kirilowii with high starch-content was investigated to utilize as a food source. The weight and starch content of Trichoxanthes Kirilowii roots increased rapid1y in proporion to the growth period. The seasonal variations of the starch content were $36.5{\sim}48.0%$ (dry basis) from June to December. The chemical properties of natural growth soils of Trichoxanthes Kirilowii contained more organic matter and total nitrogen content than citrus orchard soils, but less mineral; P,K,Ca and Mg. To prepare starch with the plant root, the centrifugal method(3,000 rpm, 20 min) obtained the highest yield. The industrial-scale method, was similar to the processing of sweetpotato starch (tank precipitation method), and was good in quality. The starch granules were mainly spherical with diameters ranging from $5{\sim}16{\mu}$. The density of the starch was 1.535 and amylose content was about 26.7%. The X-ray diffraction pattern showed that the granules were of the B-type. The blue value of starch, amylose and amylopectin was 0.46, 0.80 and 0.18, respectively. The starch contained 0.05% ash, 0.35% crude protein and 34 mg% phosphorus. and had an inital pasting temperature of $63.5^{\circ}C$. The color intensity of the starch which iodine gave rise to absorption maxima at 670nm. The starch paste showed high stability during cold storage at $5^{\circ}C$.

• Journal of the Korea Institute of Building Construction
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• v.14 no.2
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• pp.127-134
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• 2014

This study had the goal of analyzing the economic feasibility and constructability of a fire resistant curtain wall system using Light-weight Inorganic Composite Foam Board(LI-CFB). LI-CFBs, new materials with excellent fire resistance are being developed for use as the back panel of curtain wall and their fire resistance has already been analyzed through actual tests in earlier studies. In this study, a mock-up test involving the installation of the fire resistant curtain wall system on an actual building was conducted, and the system was compared with a common curtain wall system. This system is applied in the same way as a common curtain wall system. But the cutting LI-CFBs, which are brought from a factory, are used in the system and attached on the frame (mullion and transom). Even though the system requires more working time than the existing system, the LI-CFBs back panels are easy to cut and do not produce dust. Also, the panels are able to be assured the quality by checking damaged parts easily. Besides having a high level of fire resistance, the system's economic feasibility and constructability meets or exceeds those of the existing system.

• Korean Journal of Food Science and Technology
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• v.32 no.2
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• pp.312-316
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• 2000

Crude xylooligosaccharides(XO) were separated with a cellulose membrane (10,000 molecular weight cut-off). Flux variation was measured at transmembrane pressures of 5, 10, 20 and 30 psi, while flow rates were maintained at 100, 200, 300 and 400 ml/min and temperatures at 10, 20, 23-25 and $30^{\circ}C$. Optimal conditions were found at the transmembrane pressure of 20 psi, the flow rate of 300 ml/min and the temperature of $23-25^{\circ}C$, where the flux was decreasing with time by 62% after 200 min. Total sugar, total solid and ash contents were rather independent of ultrafiltration but protein was removed up to 55% from crude XO. Especially, the use of ultrafiltration was very effective for decolorization (84%) of crude XO. These results suggest that ultrafiltration is a useful method for the primary purification of XO.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.68-84
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• 2014

The royal tombs of Baekje(백제), after the transfer of the capital to the Geumgang(riv)(금강) basin, changed to Songsanri(송산리) style(stone chamber) ${\rightarrow}$ Southern dynastic(남조) style(brick chamber) ${\rightarrow}$ Neungsanri(능산리) style(stone chamber). The most special feature of this process is the change of the ceiling structure. The ceiling had been changed from dome(Songsanri style) ${\rightarrow}$ tunnel ceiling(transition period of brick tombs and Neungsanri style) ${\rightarrow}$ a roof style(is Neungsanri style of three imitate type, trapezoid, triangle, flattened ceiling). The most special feature among this process is Neungsanri style(stone chamber), created especially in Baekje. The royal tombs of Baekje didn't lay stress on the mound, so the mound is not noticeable. It is result that they more stressed on basin of the boundary than showed off individual tomb, and this is count as an element of China Southern dynasty. Boundary of the royal tomb of Baekje, after the transfer of the capital to south, were changed from royal family's boundary to single independent's. Those are Songsanri's and Neungsanri's, these are the pair tombs(쌍릉) of Iksan(익산). That is influence of the Southern dynasty, reflect the theory of divination based on topography completely, this is influence of the China Sui(수) and the early Tang(당) dynasty's system of boundary of the royal tomb. Besides the royal tomb, they also buried a closely related person, in the boundary of the royal tomb. And facilities for memorial ceremony were existed too. An altar was equipped in Songsanri's boundary of the royal tomb, it was seen a kind of character of a sanctuary for progenitor. Neungsanri's boundary of the royal tomb were equipped with an open-aired altar that performed memorial ceremony about communal royal tombs, and also equipped a temple, was needed to pray for the happiness of the dead. This structure and arrangement are very similar to Seoakdong(서악동) of Silla(신라).

• Science of Emotion and Sensibility
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• v.22 no.2
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• pp.83-100
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• 2019

The purposes of this study are to identify the meaning of the geometrical patterns preferred by ancient Korean peoples and to classify them into some groups by their similarity. We investigated various patterns found on clothing and relics from GoJoseon to Goguryeo period, and utilized secondary sources such as history articles, Internet materials and photo and analyzed the associations of the varied patterns found in pottery, handicrafts, and clothing with the ancient cultures. We found the letters (ㅇ, ㅁ, and ㅅ of Korean alphabet, Hangul) preferred by ancestors who worshipped nature to identify the significations attached by them to particular patterns. The results confirm the following: first, the circle pattern indicated the sun, moon, stars in the sky, a bronze mirror, and a man's face. Circles and ovals were also observed to represent the individual souls of the clan or community. Second, square patterns symbolized the land and the patterns that signified the wellbeing of family and the country. Oblique rectangles were more frequently used as they represented a double use of the triangle, a shape that implied mystic power. Third, triangle symbolized regeneration, power, and humanity. While the Neolithic Age jade remnants of hair combs appear not to be irrelevant to the process of comb-shaped pottery production of the time, many fine comb-like lines may be found on bronze mirrors. Through its review of the glorious designs inherited from and established by ancient ancestors, the present research endeavor may help in identifying the spirits and traditions of Korean history.

• Journal of International Area Studies (JIAS)
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• v.14 no.4
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• pp.53-78
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• 2011

The day of the Dead, so called as 'El día de los muertos' in Mexico is the traditional festival of the mexicans. There is no doubt that the origin of the festival traces back to the times of the people of Azteca before the Invasion of the spanish soldiers into the land of the soldiers of Teotihuacán. The festival rituals of the Azteca are the same as the catholic rituals in converging the actual characteristics and the cultural structure of the Festival. Therefore the hybridity of the Festival has been considered as high value worthy to be conserved and named as a world cultural heritage by the UNESCO. This investigation has been realized through the survey of questionnaire to get some practical informations and data on how the mexicans think of the Festival and enjoy it according to the diversity of the believes, sexes, locations, ages, etc. We could reveal that the absolute majority of the mexicans consider the Festival as very positive. Even though the sexes, educations, ages can't be elements to make the differences in conforming the common think of the day of the Dead, believes and locations where the people do live are the most sensitive elements that influence upon the ways of thinking. The protestants think negatively while the catholics do reflect the average opinion of the mexicans who consider the Festival as a good and positive tradition. The people of the city participate less than the people of the provinces. Conclusively the day of the Dead can be considered as a national symbol of the people of Mexico.

• Analytical Science and Technology
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• v.22 no.6
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• pp.514-518
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• 2009

Coenzyme $Q_{10}$($CoQ_{10}$), a vitamin E-like substance, represents a components of the complex antioxidant system of the human organism. $CoQ_{10}$ levels in human plasma were determined by high performance liquid chromatography (HPLC) with UV detection. It was dissociated from lipoproteins by methanol and extracted into n-hexane with liquid-liquid extraction procedure, after centrifugation, the supernatant was dried under nitrogen gas stream. The residue was dissolved in the absolute ethanol. Determination of $CoQ_{10}$ was performed on a $C_{18}$ reversed-phase analytical column with ultraviolet detection at 275 nm and the mobile phase containing 15% (v/v) ethanol in methanol at a flow rate of 1.7 mL/min. The low limit of quantitation was 0.02 mg/L (S/N=10), the linearity between the concentration and peak height is from 0.1 to 2.0 mg/L. Twenty-four randomly selected plasma samples from apparently healthy, 27 to 44 year old individuals (males and females) were analyzed for total $CoQ_{10}$. The average level in these subjects was $0.62{\pm}0.13mg/L$ with the range of 0.41-0.98 mg/L. This method has a specific and a sufficient limit of quantitation (LOQ) for analysis of $CoQ_{10}$ in human plasma in both a clinical study and research at laboratories.

• Journal of the Korean Society of Food Culture
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• v.6 no.3
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• pp.281-291
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• 1991

Kasugadaisha was built in the 9th century at Nara, Japan and it was the powerful Fujiwara's Shrine at that time. And also Wakamiyasai which has transmitted from generation to generation about for 1200 years at Kasugadaisha is typical sacrificial service of Nara Ages and it was built up with the historical background from Korean peninsula, especially Bekje. So it could be presumed to be important data to survey the sacrificial service in order to study on the ancient dietary culture of Korean and Japanese. 1) They used a live flower or paper flower in every sacrificial services. But in Korea, it has been used not only in the sacrificial services but also in happy events. And also it has been changed to use silk or developed rice cake instead of paper. 2) Steamed rice cake in Siru has been taken after boiled rice and unpolished rice. 3) Fried rice cake like doughnut was beginning of fried cake like Yak-kwa. 4) Four colors of red, yellow, green and white are symbolic at the high offering. There are a lot of cake, candy and some kind of biskuit four colors used in every events even now in Korea.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.25-37
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• 2013

The purpose of this study is to draw reasonable management plans to reinforce essence of Ohyundan(五賢壇: Five sprit tablets), a sacred site and monument of Jeju, by investigating and analyzing current status and problems of cultural landscape elements(e.g. architectural structures, installation, letters carved on the rocks, actual vegetation, etc.) while grasping placeness contained in Ohyundan through consideration of its history and transition process of Ohyundan a future being and shrine of Gyulrim Seowon(橘林書院) in Jeju. Results derived from research are summarized as follows. Ohyundan is noted due to its placeness in that it was a place for Gyulrim Seowon, Jeju's one and only Saaek Seowon(賜額書 院) and it was a symbolic space of exile culture in Jeju. As it is inferred from Gyulrim Seowon, which is dangho(堂號: clan name) of Seowon, orchards surrounding all over places are a signature landscape element that shows placeness of the past Ohyundan. Joduseok(俎豆石: altar stone), representing a core installation of Ohyundan and ancestral tablet of five spirits, created a refined place by putting up common stones around altar and founding blocked stones to wall. This refinement and thrift served basic mind of Neo-Confucianism, and led to of Jeju's Jonyang mind(spend-thrift mind). In conclusion, a practice plan is a prerequisite to restore essence of Ohyundan by actively excluding installations not suitable for placeness or overly designed such as Jeju Hyangrodang(a center for the elderly) and numerous monument houses. On the other hand, together with Joduseok, as letters carved on the rocks such as 'Jeungjoo Byukrip(曾朱壁立)' and 'Gwangpoongdae(光風臺)' and Yoocheonseok serve as a signature landscape that well shows mind of five spirits and teaching of Neo-Confucianism, and also a trace from a confucian viewpoint deeply rooted in Jeju, they are judged as a cultural landscape corresponding to the essence of place in Ohyundan which requires proactive preservation and plans for public relations. Together with this, although many different old big trees such as Pinus densiflora , Pinus thunbergii, Quercus variabilis, Celtis sinenis, Zelkova serrata and Rhus succedanea are a landscape element that increases sacred Ohyundan and commemorative value, now required is thorough entity tree management by assigning serial number on them as many of them were dead or removed resulting from transition process of land use. Further, to reinforce quality of site location belonging to Gyulrim Seowon, a prerequsite is to review plans that create Gyulrim at reinstalled site of building and raw land.

• Journal of the Korean Institute of Landscape Architecture
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• v.39 no.3
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• pp.26-38
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• 2011

The purpose of this study was to analyze the commemoration culture of Vietnam War Memorials (VWM) in Vietnam. Through site survey, the researcher selected 23 VWM in Vietnam and analyzed 5 categories: memorial type, design concept and narratives, location and spatial form, landscape elements, and content expressed in landscape details. The results are as follows: 1. Because of the long, drawn out Vietnam War, which lasted from 1955 to 1975, VWM were divided into 10 types mainly as soldier cemeteries based on a traditional memorial style, battlefields and places of tragedies considering sense of place, war museums representing victory and atrocity in war, and peace parks promoting reconciliation and peacemaking. 2. The analysis revealed that the main concepts and narratives of VWM were to value the victims of the Vietnam War, remember soldiers' contributions, highlight the victory in war and resistance to the United States, and express a sense of place. Peacemaking applied only to My Lai Peace Park and Han-Viet Hoa Binh Cong Vien, built by international cooperation. 3. Cemeteries and appreciation memorials were designed to follow a traditional memorial space form that highly regard both axis and symmetry. The design concept at battlefields and places where tragedies occurred depended mainly upon a sense of place and used symbolic landscape elements to compensate for the undefined concept. 4. Sculptures and towers were mainly used to highlight war victory and resistance as the representative style of a Socialist country, weapons and pictures exhibited in war museums and battlefield showed the reality and strain of war. Symbolic elements of Buddhism and Confucianism were often introduced as a way to venerate the memory of deceased persons. 5. The state and heroic actions in the Vietnam War were realistically depicted on sculptures and walls. Also, the symbolic phrase, 'TO-QUOC-GUI-CONG' meaning 'our country remember your achievement', were written on the memorial tower and 'Quagmiire' was used to metaphorically represent the difficulties faced by the U.S. military on battlefields during the war and the uncertainly that pervaded U.S. society in those days. 6. In VWM, ideologies like nationalism, patriotism, socialism, capitalism were mixed and traditional cultures like Buddhism, Confucianism, Taoism were inherent. Differing from their Confucianism culture, war heroes, particularly including women, were often described by sculpture, monument, and pictures and the conflict in and outside the country regarding the Vietnam War was shown. Further study will be required to analyze design characteristics of VWM in the u.s. and to understand the difference in commemoration cultures between Vietnam and the U.S.