• Lingua Humanitatis
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• v.6
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• pp.265-291
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• 2004

The main purpose of this paper Is to analyze the characteristics of the Korean language used as a major communication means within the Korean community in Chenguoz District of Harbin, Heirungjiang Province, China, in terms of its phonology, morphology and syntax. The study focuses on how a variety of languages and dialects including Chinese, the Standard Chinese Korean adopted as a means of teaching in Korean schools, and Kyongsang Dialect of Korean have influenced the language of the community. It also deals as background information with the history of the community, the attitude of the community members toward Korean and Chinese, and their proficiencies of Korean and Chinese, to obtain the general picture of the bilingualism of this community. This specific region was studied since this region and most of the Korean communities in the Heirungjiang province were formed by descendents of the immigrants from the southern provinces of the Korean Peninsula, which allows the comparison between the language used today and the language their ancestors used before moving to this area. Due to the industrialization and innovation brought about by the opening of the Chinese society, the fast outward flow of youths to urban areas, and greater assimilation threats from the embedding Chinese culture, we are not too sure if the Korean language will continue to be used in the future. Given these circumstances, we consider this research most opportune in that it provides a look into the Korean community that developed its distinctive culture and language within an isolated cultural environment.

• Journal of muscle and joint health
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• v.31 no.1
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• pp.1-11
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• 2024

Purpose: This study aimed to evaluate the effects of an arthritis self-management program on elderly women living alone in the community. Methods: This study recruited 36 individuals, who participated in the program once a week for six weeks at two community centers. The program consisted of muscle strengthening and flexibility exercises, health education on muscles and joints, and joint dance for aerobic exercise. The data collected were analyzed using the paired t-test and Wilcoxon rank test. Results: After six weeks, participants showed significant improvements in pain (t=3.03, p=.005), difficulties in activities of daily living (t=2.77, p=.010), health-related quality of life (t=-2.63, p=.014), flexibility of right shoulder (z=-2.42, p=.015), and balance (right leg, t=-2.63, p=.036; left leg, z=-2.36, p=.018). Conclusion: The results showed that the arthritis self-management program effectively improved outcomes for elderly women living alone. Thus, this program could be incorporated into various programs for elderly people living alone.

• (The) Research of the performance art and culture
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• no.38
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• pp.349-383
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• 2019

This discussion is focused on Donghaeanbyulsingut's 'gutchum-pan to pray'. 'Gutchum-pan to pray' is repeated in almost all of the geori in Byulsingut, so it is a crucial chum-pan that can never be disregarded in understanding Byulsingutchum. Meanwhile, it supposes that Donghaeanbyulsingut is grounded on the activity of producing 'praying (words) and dance (motions)' within its relationship with the structure of capitalistic society along with the context of traditional rituals. The motion that is newly generated as a response to the concrete expression of 'praying' conducted by a mudang (a shaman), that is, the expression coming from the inside associated with the praying is seen as gutchum. This dance is bound to be in competition and interest among shaman groups, and they tend to influence one another. If praying leads to dance, a mudang can gain profits from capital as well as the value of labor. When the mudang succeeds in forming a bigger bond of sympathy with her praying, the object of praying gets more eager to select byulbi and dances a heoteunchum (impromptu dance) more vigorously. This means that a mudang's ability to perform a ritual is associated with the object of praying's consumption. With his impromptu motions, the object of praying comes to go into 'the field of consumption' within the structure of capitalistic competition before he is aware of it. Behind the communication that praying leads to dance, a lot of things are associated with one another organically. 'Gutchum-pan to pray' is generated by the continuous movement of diversity and unity that the time has within the ritual of the mudang and the object of praying. It continues to create the future 'self' that is different from the present 'self', and it means that he expects variability from the present 'self' through 'gutchum-pan to pray'. The mudang also prays for him arranging the variability of the other (the object of praying) inside her labor. In a big picture, of course, the mudang expects the variability of herself, too, which is connected to the value of her labor. The variability that they expect forms a crucial axis that determines where the flow of time and space that the 'gutchum-pan to pray' has is directed to. The contents of praying are directly related with the villagers' lives, and what leads to dance is mostly related with their jobs. This implies that what the mudang experiences in her everyday consuming activity is directly associated with the villagers' activity for earning money. In other words, the contents of that praying change constantly according to the flow of capitalistic economy. Also, those striving to respond to it before anyone else also expect better life for them by substituting their self to the 'gutchum-pan to pray' eagerly. If so, who are the ones that generate 'gutchum-pan to pray'? This can be understood through relationship among mudangs, relationship between the mudang and villagers, and also relationship among villagers. Their relationships can never be free from the concepts like labor in capitalistic society, consumption and expenditure, or time; therefore, they come to compete with the other, the present self, or the better self within the diverse relationships. This gets to be expressed in any ways, words or motions. And the range that covers the creation of either group or individual 'gutchum-pan to pray' in the village is the village community. Outside the range, it is upsized to the competition of the village unit, so individual praying may become diminished more easily. Although mudangs pray in each geori, it does not mean all praying leads to dance. Within various relationships between mudangs and villagers, 'gutchum-pan to pray' comes to be generated, repeated, and extinct. As it is mitigated to more positive competition, it does not lead to gutchum any longer. In other words, repeating 'gutchum-pan to pray' previously created has turned the object of praying into the state different from the former. Also, the two groups both have experienced the last step of Byulsingut, and at that point, praying does no longer lead to dance. In other words, from the position of the shaman group, it is the finish of their labor time and ritual performance, and from the perspective of the villagers, it means the finish of consuming activity and participation in a ritual. The characteristics of 'gutchum-pan to pray' can be summarized as follows. First, it goes through the following process: competition in the village group → competition in the group → competition among individuals. Second, repeated praying does not lead to 'gutchum'. Third, in the cases of praying for each of the occupation groups, the mudang can induce a bond of sympathy from the objects of praying directly, and this lead to dance. Fourth, the group that fails in being included in the category of praying gets to be alienated from 'gutchum-pan to pray' repeatedly.

• Journal of the Korean Society of Food Science and Nutrition
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• v.40 no.10
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• pp.1417-1422
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• 2011

The effects of a 12-week weight reduction program applied to obese women at a community health center were studied. Middle aged women participated in the beginning of the program, but 34 persons finished the study (85% completion). Subjects practiced belly dancing three times a week for 60 minutes (60~85% HR max) per session, and nutritional education was carried out four times during the 12 week program. The weight, %body fat, and BMI significantly decreased by 5.6%, 9.5%, and 5.6%, respectively. The concentrations of serum triglycerides, total cholesterol, and LDL-C were also significantly reduced by 13.5%, 9.5%, and 10.4%, respectively. Insulin level was reduced by 19.8%, thus lowering the HOMA-IR index. Leptin level significantly was reduced by 32.35%, adiponectin concentration. Total ROS concentration increased while total antioxidant capacity in serum remained unchanged. In conclusion, a 12-week 'Obesity Clinic Program' belly dancing and nutritional education held at a Community Center seemed to have health-promoting effects through reducing body fats, plasma lipids, and improving insulin resistance.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.3
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• pp.186-197
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• 2018

This study was a systematic review and meta-analysis designed to investigate the effects of physical activity programs on sleep among community-dwelling elders in Korea. Based on the PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-Analysis) guidelines, research articles published until November 20, 2016 were systematically analyzed and a total of seven papers were finally selected. Meta-analysis of the studies was conducted using Comprehensive Meta-Analysis 3.0. The results showed that the total effect of the physical activity program for elderly people, such as healing yoga, aerobic dance, aquarobics, Korean dance, BeHas exercise, exercise programs and Tai Chi exercise on sleep was Hedges' g=0.577 (95% CI: 0.337-0.817) The BeHas exercise program had the largest effect size on elderly's sleep, with a Hedges' g=0.758 (95% CI: 0.248-1.267). This was followed by the Tai Chi exercise program (Hedges' g=0.697; 95% CI: 0.071-1.324) and the exercise program (Hedges' g=0.650; 95% CI: 0.141-1.159). Therefore, when applying nursing interventions to improve quality of sleep of elderly people living in the community, it would be helpful to apply the BeHas exercise and the Tai Chi exercise, which have a positive effect on sleep of the elderly.

• Research in Community and Public Health Nursing
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• v.20 no.4
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• pp.403-411
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• 2009

Purpose: The purpose of this study is to explore the effects of a group movement exercise program on psychophysiological variables in the institutionalized elderly. Methods: This research adopted the non-equivalent control group pretest-posttest design. Twenty elders were selected as an experimental group, whereas twenty-two elders were as a control group. The group movement program consisted of 35 minutes of dance and three days a week for eight weeks. Resting systolic blood pressure, diastolic blood pressure and heart rate were measured in a relaxed sitting position. The range of flexion and extension of joint was measured with a gonimeter. Life satisfaction and self-efficacy were measured by self-report. Data were analyzed through $x^2$-test, t-test and ANCOVA using SPSS/WIN program. Results: The results were as follows: Resting systolic blood pressure, diastolic blood pressure and resting heart rate decreased significantly by the group movement training. The range of flexion and extension of the shoulder and hip joints increased significantly. The scores of life satisfaction and self-efficacy increased remarkably by the group movement. Conclusion: The results suggest that group movement training can be an effective intervention to improve psychophysiological variables and the range of motion for the institutionalized elderly.

• Journal of the Korea Fashion and Costume Design Association
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• v.10 no.3
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• pp.73-88
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• 2008

The media culture influences upon young people while introducing new cultures by every hour. Considering the mainstream culture, in which media has the greatest effect on young people, this article examines the symbolic significances of youth fashion through media culture. The results of this study can be summarized as the following: First, young people's popular culture ("pop culture") is becoming the medium that leads to the creation of similar cultures of the young people globally through various routes. Culture is being created by integration of diverse media, and not by what is seen through a single medium. Typical young people's culture, which is formed due to the influence of media culture, includes community culture, pun culture, virtual culture and fandom culture. Second, in order to examine youth fashion that is seen in those media, the survey has been conducted on media stars, tecktonik dance groups, fashion models, avatars and online communities, which are fashion icons influencing young people. Third, youth fashion, which has been formed centering on media culture, has the flexible property that varies the symbolic significance according to which culture becomes the main axis. The symbolic significance in fashion, which is seen on media culture young people are contacting, has been examined in the aspects of value orientation, diversity orientation, speed orientation and digital orientation.

• Journal of The Korean Society of Integrative Medicine
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• v.4 no.3
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• pp.49-59
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• 2016

Purpose : The study was aimed to evaluate the improvement of cognitive and hand functions after the application of a complex rehabilitation intervention program on patients with mild cognitive impairment (MCI) and dementia who were living a regional community from. Methods : Subjects who were living in a regional sanatorium or who were outpatients of a community health center were enrolled from 2012. 2 to 2013.2 All subjects were enforced 8 cycles of a complex rehabilitation intervention program including RON dance, physical activity using therabands, reality awareness training, space retrieval training and handicraft activities. Results : There were significant improvement in LOTCA-G cognitive function and JTHFT hand function test after the application of a complex rehabilitation intervention program. Conclusion : The result shows a significant improvement in cognitive and hand functions after the application of a complex rehabilitation intervention program in patients with MCI and dementia. Therefore the authors suggest the vast studies of the cognitive function program development and hand function vitalization by the application of a complex rehabilitation intervention program.

• Child Studies in Asia-Pacific Contexts
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• v.7 no.1
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• pp.1-13
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• 2017

The rich cultural backgrounds and practices of children from native cultures are often absent in classroom instruction, as teachers might feel that they have inadequate knowledge and backgrounds in the unique practices of these populations. Historically, children from native cultures have had challenging educational experiences and poor educational outcomes. To address these challenges, we propose a Family and Culture Based (FCB) framework that draws from family-centered practice, asset-based practice, and culturally responsive pedagogy. This article describes the three steps of the FCB framework, which uses a teacher-as-learner approach to instruct students from native cultures by engaging teachers in reflection, gaining knowledge about the cultural practices of the family and community, and integrating the new knowledge into practice. We use a Pacific Islands case (Native Hawaiian family) and a Pacific Northwest case (First Nations family) to illustrate the potential benefits of using the FCB framework with indigenous students.

• Journal of Digital Convergence
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• v.16 no.4
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• pp.387-395
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• 2018

The purpose of this study is to ponder men's perception and experience of military service revealed in Korean society by looking into the military service exception cases of a Korean male dancer. this study used non-participation observation, in-depth interviews and bibliographic data, etc. targeting a total of 6 persons covering 3 male dances who received military service privileges by winning a prize at home & overseas dance concours, and another 3 male dancers who fulfilled military duties. Then, this study did a qualitative analysis of the collected data. The deducted results through this process are as follows: First, all the surveyed male dancers consented to the necessity of military service as Korean people, but it was found that they wished to get miliary service privileges in order to maintain the career they actually had achieved. Second, the male dancers, who fulfilled military service, were found to make endless effort to catch up with the tendencies of dance suited for the relevant period after returning to society due to career discontinuity and social severance caused in the process of fulfilling military service.