• Journal of the Korean Society of Food Science and Nutrition
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• v.35 no.9
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• pp.1207-1214
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• 2006

The purposes of this study were to determine the estimated dietary fiber (DF) intakes per capita/day of Korean as of 2001 by age groups and sex, and to analyze the major food sources of DF using the data on per capita consumption of each food reported in the 2001 Reports of Korean National Nutrition Survey and the newly-established DF database. The mean daily intakes of DF of Korean increased with increasing age until 49 years and thereafter decreased with aging. The intakes of DF/1,000 kcal increased with increasing age until 64 years and thereafter decreased with aging. On the average, the Korean people under age of 49 did not meet adequate intake (AI) of DF (12 g/1,000 kcal) in Dietary Reference Intakes (DRI) for the Koreans. The male people less satisfied the AI than the female did. The major food groups contributed to DF intakes of Korean adults were high in the order of vegetables, cereals, fruits, seasonings, legumes and seaweeds. Regardless of age and sex, vegetables, cereals and fruits were three major sources of DF for Koreans who obtained approximately 75% of DF from those sources. It has been shown that rice was the first single food source of DF intake for the age groups less than 12 years, however Kimchi was the first major source for all the age groups over 12 years. The infant and elderly groups obtained more DF from 10 major single food sources than the other age groups did. The results of the study revealed that the present levels of DF intakes of Korean in all age groups except the elderly group are insufficient to meet the AI for DF. Therefore the beneficial effects of DF on health and the increased consumption of DF from the variety of food sources should be emphasized through the continuous nutritional education.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.149-188
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• 2011

This thesis presents the research of analytical psycholoy in respect of Jindo Dasiraegi. In a funeral of Jindo, situated in the southern island of Korea, there is a theatrical performance which is called Dasiraegi(rebirth). This research manifested a basic, universal meaning of psychological approach related the implicit of death in performing theatre from a analytic psychological point of view. The characteristics of this theatrical feast are like these ; 1) funeral festival 2) entrance of clown(the existence of antipole and conflict) 3) eroticism 4) active participation of female character 5) difficulty in her delivery 6) the moment of joy thanks to childbirth. The prerequisite of this feast should be a propitious mourning of person dying old and rich. That is, after having a complete life, it could be an entire death. Three main roles in Dasiraegi ; a bat-blind buddhist devotee, a strolling actor teasing men, an apostate monk, theses characters lock horns in a form of triangle conflict relations, then they keep a balance with a fake mourner as a protagonist , modulator and narrator. These characters are indeed clowns who manifested a metaphor as a decent, sacred and reasonable part of shadow regards group consciousness. The alive and the deceased, mourner and fake mourner, piety and confusion, wail and laugh, silence and grumble, death and birth, diverse antipole all coexist then theses are in harmony. The blind devotee and the monk are in antipole, the entertainer(anima) provokes a conflict between them. The infant is a solution as same as a result of conflict. This conflict seems to be eased by birth of a baby which is a symbol of wholeness(ganzheits) but the conflict of antipole is reenacted as insisting his parental right so this solution is leaving the baby to the chief mourner who is fourth character and the first beginning. Unconsciousness, hereby, is negotiating with appeared reality. The Images in unconsciousness are conscious and this new energy in unconsciousness is proceeding towards consciousness, then it became a therapeutic power for the loss of consciousness. Dasiraegi is the play of consolation much more for the alive than the deceased. The death signified not a loss but a resurrection and this intends a transition of new leading independent role for the alive. These make us have more prudent consideration concern the double sense of renewal for the dead and the alive. It is preserved as only a form of drama on stage after disappearance of Dasiraegi in a funeral recently. Dasiraegi was a manifestation of unconsciousness for compensation about the unilateral attitude of group consciousness to the strict death excessively. Therefore, this will enable reflect the relativeness and the attitude which regards the death as the end today.