• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.2
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• pp.24-33
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• 2022

The travel notes and nature poems found in historic literary men's works can be considered historical records related to scenic sites. Such travel notes and nature poems are based on the writers' personal characters, experiences, learning and etc. Such works clearly show the characters of each literature, information of the related objects and the writers' thoughts of the objects. This study, thus, looked into Euisang on Xīsāishān Mountain that could be the origin of Eobusa(漁父詞) loved and sung by Korean historic literary men, and found that the Korean and Chinese literary men's thoughts were shown through their ways to enjoy Xīsāishān Mountain and their Euisang on the mountain, which was different between the Korean and Chinese literary men depending on the geographical locations described in their poems. In detail, the study results are: 1. Such difference of the ways to enjoy Xīsāishān Mountain, the scenic site described in historic Korean and Chinese literary men's work is broadly classified into the ways to enjoy the scenic site by seeing it in person and the ways to enjoy it under the mental structure of speculation. 2. Xīsāishān Mountain in Wuxing is the background of Yújiāzi(漁家子) of the painting Zhāngzhìhé, is boasting its distinguished beautiful nature, and is the place where the Confucian Study of Hú(湖學) was originated. It is also the place known of its warmhearted climate. Therefore, Euisang on Xīsāishān Mountain under such beautiful and warmhearted circumstance are realized as the complete freedom and seclusion in Taoism and the satisfaction with the given environment and position in Confucianism. 3. Xīsāishān Mountain in Wǔchāng is a military strategic point with rugged mountain terrain and scenery that has been a historic ferocious battlefield and related with the loyal civil servant Qū Yuán. The Euisang on Xīsāishān Mountain in Wǔchāng, therefore, represents the nature scenery of a rugged fortress and patriotism of Confucianism. 4. The Korean literary men's way to enjoy Xīsāishān Mountain is Shinyu(神遊: spiritual travel), so that their Euisang is formed according to the direction of the writer's values. Especially it is noted that Korean Euisang on Xīsāishān Mountain is originally based on the painting Zhāngzhìhé that shows the complete free mood of Taoism; and the Euisang on Xīsāishān Mountain that came from the mindful image by the poet monk Qíjǐ of Tang dynasty and Kim Si-seup appears with such Buddhist ways to seek the truth as SakGongIlYeo(色空一如: Being full is essentially as same as being vacant) and GyeonSeongSeongBul(見性成佛: Everybody can become Buddha by enlightenment).

• Nutrition Research and Practice
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• v.12 no.1
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• pp.47-51
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• 2018

BACKGROUND/OBJECTTIVES: The purposes of the study were to investigate folate intakes and plasma folate concentrations as well as estimate folate status in Korean healthy adults. SUBJECTS/METHODS: A total of 254 healthy 19- to 64-year-old adults (68 men and 186 women) living in Seoul metropolitan area, Gumi, and Kwangju, Korea participated. Three consecutive 24-hour dietary recalls, information on folate supplementation, and fasting blood samples were collected from the subjects. RESULTS: The mean dietary folate intakes were 587.4 and $499.2{\mu}g$ dietary folate equivalent (DFE)/day for men and women, respectively. The median dietary intakes of men and women were 566.6 and $474.6{\mu}g\;DFE/day$, respectively. Forty subjects (16.7% of total) less total folate than the estimated average requirement (EAR). Folate intakes of 23.3% of men and 34.8% of women aged 19-29 years did not meet the EAR for folate. Major food sources consumed for dietary folate were baechukimchi (Chinese cabbage kimchi), rice, spinach, eggs, and laver, which provided 44% of dietary folate intake for the subjects. Plasma folate concentrations were 23.4 nmol/L for men and 28.3 nmol/L for women, and this level was significantly lower in men than in women. Approximately 13% of men and 3% of women were folate-deficient, and the percentages of subjects showing folate concentrations lower than 10 nmol/L were 27.9% of men and 6.4% of women. CONCLUSIONS: Folate intakes of Korean adults in this study were generally adequate. However, one-third of young adults had inadequate folate intakes.

• Journal of Fashion Business
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• v.25 no.1
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• pp.108-132
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• 2021

The objective of this study is to develop and present the modern men's hip-hop fashion designs using the design elements of Hanfu which is a traditional culture of China as a motif by applying the SCAMPER technique. In the research methods, this study conducted the literature review and work production. In the process of work development, first, after setting up the concept, a design map was produced. Second, the characteristics of hip-hop fashion style and the design elements of Hanfu were organized. Third, this study developed the hip-hop fashion designs reinterpreting the design elements of Hanfu into modern hip-hop styles by applying the SCAMPER conception list. Fourth, Fourth, of the developed designs, the finally decided upon designs were produced into real six articles, which included a T-shirt, shirt, zippered sweater, jumper, denim jacket, long jumper, denim pants, baggy pants, and short pants. This study offers the possibility of developing Chinese hip-hop fashion design targeting the emerging Chinese hip-hop fashion market by suggesting hip-hop fashion designs with the characteristics of Chinese traditional culture.

• The Research Journal of the Costume Culture
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• v.31 no.5
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• pp.573-585
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• 2023

Comprehending the prevailing ideals of the body within a specific era requires grasping the intricate interplay between social phenomena and the evolution of clothing. Accordingly, this study investigates the distinctive facets of the perception of the Neo-Confucian body as reflected in men's dress during the Joseon Dynasty. We examine a comprehensive body of scholarship, literature, and historical records concerning the body and dress. Additionally, we also employ a framework developed by M. Y. Kim, which categorizes the Neo-Confucian body in three ways: as the natural body, the cultural body, and the body as a fully-realized moral subject. Our findings unveil three crucial insights: firstly, guided by Neo-Confucian discourse positing appearance as a manifestation of innate energy (氣), men's dress was deliberately designed to demarcate stylistic distinctions in women's dress; secondly, the Chinese gwan (冠) was employed as a tool of self-cultivation (修身) to symbolize the legitimacy of Joseon's Neo-Confucian governance; and thirdly, sim-ui (深衣), a philosophical emblem of Confucianism extensively represented across through an intensified exploration of historical sources, served as a means to consolidate the political standing of the Neo-Confucian faction. As a consequence of these factors, the attire of noble men conferred upon them both sexual and moral ascendancy as political entities; men's dress became a visual manifestation of the legitimacy of their power, thus embodying Neo-Confucian ideals. This study carries significance by applying a discourse analysis approach to Korean dress research and elucidating the factors underlying the development of men's dress during the Joseon Dynasty.

• Asian Pacific Journal of Cancer Prevention
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• v.15 no.19
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• pp.8311-8317
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• 2014

Background: Evidence supporting an association between the 8q24 rs4242382-A polymorphism and prostate cancer (PCa) risk has been reported in North American and Europe populations, though data from Asian populations remain limited. We therefore investigated this association by clinical detection in China, and meta-analysis in Asian, Caucasian and African-American populations. Materials and Methods: Blood samples and clinical information were collected from ethnically Chinese men from Northern China with histologically-confirmed PCa (n=335) and from age-matched normal controls (n=347). The 8q24 (rs4242382) gene polymorphism was genotyped by polymerase chain reaction-high-resolution melting analysis. We initially analyzed the associations between the risk allele and PCa and clinical covariates. A meta-analysis was then performed using genotyping data from a total of 1,793 PCa cases and 1,864 controls from our study and previously published studies in American and European populations, to determine the association between PCa and risk genotype. Results: The incidence of the risk allele was higher in PCa cases than controls (0.222 vs 0.140, $P=7.3{\times}10^{-5}$), suggesting that the 8q24 rs4242382-A polymorphism was associated with PCa risk in Chinese men. The genotypes in subjects were in accordance with a dominant genetic model (ORadj=2.03, 95%CI: 1.42-2.91, $Padj=1.1{\times}10^{-4}$). Presence of the risk allele rs4242382-A at 8q24 was also associated with clinical covariates including age at diagnosis ${\geq}65$ years, prostate specific antigen >10 ng/ml, Gleason score <8, tumor stage and aggressive PCa, compared with the non-risk genotype ($P=4.6{\times}10^{-5}-3.0{\times}10^{-2}$). Meta-analysis confirmed the association between 8q24 rs4242382-A polymorphism and PCa risk (OR=1.62, 95%CI: 1.39-1.88, $P=1.0{\times}10^{-5}$) across Asian, Caucasian and African American populations. Conclusions: The replicated data suggest that the 8q24 rs4242382-A variation might be associated with increased PCa susceptibility in Asian, Caucasian and African American populations. These results imply that this polymorphism may be a useful risk biomarker for PCa in multi-ethnic populations.

• Journal of the Korea Fashion and Costume Design Association
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• v.8 no.1
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• pp.97-110
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• 2006

The value that evaluates ancient Oriental civilization and culture is Hwa-i-kwan(華夷觀: the view that China is only good country and the others are savages) as Confucianism. Generally, Hwa-i-kwan(華夷觀) includes cultural Hwa-i-kwan(華夷觀) as Confucian culture is only superior, Han-centered racial Hwa-i-kwan(華夷觀), and country-centered geographical Hwa-i-kwan(華夷觀). As times goes on, instead racial and geographical Hwa-i-kwan(華夷觀) is diluted, cultural Hwa-i-kwan(華夷觀) was just emphasized. The value of cutural Hwa-i-kwan(華夷觀) is presented on dressing system and hair style becoming an issue in Confucian culture. This study intends to research how Hwa-i-ron in latter period of Chosun influenced the view of Ching men's hair style, pigtail. For this study, 5 books of Yeon-hang-rok in $17{\sim}18$ centuries are chosen, but some parts of them would be selected concerning with hairdressing and would be studied with other documents. Hwa-i-kwan(華夷觀) had dominated in the latter period of Chosun and had been making proprieties, then geographical and racial Hwa-i-kwan(華夷觀) were disappeared when Ching had been building a big cultural country, but cultural Hwa-i-kwan(華夷觀) had been stronger in latter period of Chosun than before, it had been a standard in all proprieties. After all, not only did cultural Hwa-i-kwan(華夷觀) become a standard of all proprieties in Chosun, but it was applied to the view of Ching men's hairstyle. So, people thought that pigtail, Ching men's hairstyle, is a custom of the savages. out of Chinese proprieties. Therefore, this cultural Hwa-i-kwan(華夷觀) that Chosun is a real China through taking over Chinese proprieties might be in that age.

• 한국노년학
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• v.32 no.2
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• pp.501-512
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• 2012

This is the second research to explore the actual condition of the old women prostitutes serving the old men (so-called 'Bacchus Azumma') in qualitative method. For this, 14 old women prostitutes, aged 38~73, were interviewed as research participants: 9 are korean and 4 are korean-chinese and 1 is chinese. The data obtained through the depth interviews were analyzed using a qualitative analytic method. As a result, three types according to the purpose of approach (heavy petting-intent type, intercourse-intent type, and criminal-intent type) and two types according to occupation or not (full-time type and part-time type) are found. The social concerns and measures on Bacchus Azumma are needed.

• Journal of the East Asian Society of Dietary Life
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• v.25 no.2
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• pp.234-245
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• 2015

This study aimed to investigate factors related to Chinese female marriage immigrants' dietary adaptation. An in-person survey was conducted by a research institute on Chinese female marriage immigrants married to Korean men, having one child or more aged 1~6 years old, and having resided in Korea for at least 1 year before the survey. Data were collected from 309 respondents comprising 151 Han Chinese and 158 Korean-Chinese during the summer of 2013. About two-thirds of respondents were in their 30s and had resided in Korea for 5 to 10 years. Based on the overall mean score for dietary adaptation level (3.50 out of 5 points), the respondents were classified into two groups: low dietary adaptation group (mean score 3.11) and high dietary adaptation group (mean score 3.81). The results of comparative analysis between the two groups showed that the levels of acculturation (p<0.01) and healthy dietary behavior (p<0.01) for the high dietary adaptation group were significantly higher than those of low dietary adaptation group. The number of respondents of the high dietary adaptation group reporting increased food diversity (p<0.01) and decreased frequency of skipping meals (p<0.01) was significantly higher compare to the low dietary adaptation group. Multiple regression analysis was conducted to identify factors related to dietary adaptation. General characteristics, levels of acculturation, and healthy dietary behavior were included as independent variables. As a result, levels of acculturation and healthy dietary behavior as well as education level, monthly household income, and length of residence in Korea were associated with dietary adaptation. In conclusion, Chinese female marriage immigrants showing acculturated and healthy dietary behaviors adapted well to Korean dietary life. The results from this study suggest that diet-related adaptation support programs for Chinese female marriage immigrants may positively affect their acculturation and dietary behaviors.

• The Journal of the Korea Contents Association
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• v.17 no.12
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• pp.272-280
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• 2017

This article compares the content of a Korean movie, Miss Granny, and its Chinese adaptation, 20 Years-old Again. Popular in both countries, two movies are based on a same synopsis with similar characters and plots. With similarities, they also display differences originating from distinct social, cultural, and political conditions in each society. Firstly, Miss Granny displays women in Korea closer to mother figures than any other social roles, while 20 Years-old Again does more individualized and sexually active female images. Secondly, the former shows Korean men as the heads of houses in the Confucius tradition, but the latter does Chinese men more demoted and democratized. Thirdly, the former depicts the Confucius social caste system still surviving against oblivion, as the latter does the system being able to be overcome by serving the country. As main reasons of these differences, this article takes historical, social, and cultural differences that both societies have experienced from the early $20^{th}$ century.

• Journal of Fashion Business
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• v.13 no.4
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• pp.124-136
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• 2009

This study was focused on classifying lower-body trunk and revealing the lower-body characteristics of the Chinese males in their 20s through 40s for their slacks pattern design. Compared with the 20s, the subjects in their 30s and 40s had small vertical and big horizontal sizes and showed a somatotype difference through a horizontal change. According to the size of absolute values, the lower body of Chinese men was "tall and normal trunk"(43.9%). Based on the shape of index values, Type 3(40.3%) was representative with average hip-surface length, waist-hip width difference and long upper hip. While Type 3 was seen a lot in the 20s(51.8%), 30s and 40s were each represented by Type 2(47.1%) with the smallest waist-hip width difference, average upper hip, and long hip-surface length and Type 1(45.9%) with small waist-hip width difference, average upper hip, and short hip-surface length. As this study is confined to Ningbo City of Zhejiang Province and has a small number of subjects, the generalization of the findings should be more serious. Further research will be centered on the development of slacks patterns in consideration of the body type changes.