• Journal of Cadastre & Land InformatiX
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• v.48 no.1
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• pp.169-186
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• 2018

The social influence of the elderly population will accelerate in a rapidly aging society. The purpose of this study is to establish a methodology for extracting vulnerable districts of the welfare of the aged through machine learning(ML), artificial neural network(ANN) and geospatial analysis. In order to establish the direction of analysis, this progressed after an interview with volunteers who over 65-year old people, public officer and the manager of the aged welfare facility. The indicators are the geographic distance capacity, elderly welfare enjoyment, officially assessed land price and mobile communication based on old people activities where 500 m vector areal unit within 15 minutes in Yongin-city, Gyeonggi-do. As a result, the prediction accuracy of 83.2% in the support vector machine(SVM) of ML using the RBF kernel algorithm was obtained in simulation. Furthermore, the correlation result(0.63) was derived from ANN using backpropagation algorithm. A geographically weighted regression(GWR) was also performed to analyze spatial autocorrelation within variables. As a result of this analysis, the coefficient of determination was 70.1%, which showed good explanatory power. Moran's I and Getis-Ord Gi coefficients are analyzed to investigate spatially outlier as well as distribution patterns. This study can be used to solve the welfare imbalance of the aged considering the local conditions of the government recently.

• Journal of Nutrition and Health
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• v.47 no.6
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• pp.475-483
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• 2014

Purpose: The purpose of this study was to measure accessibility and to examine distribution of restaurants in the local community. Methods: The target area of this study was two urban areas and a rural area in a city. We collected location information on all restaurants in target areas and classified all restaurants according to Korean food restaurants and Non-Korean food restaurants. We measured restaurant density per 100 m from the residences of the study population and calculated the distance of the nearest restaurant from the residences of the subjects using the Geographic Information System (GIS) analysis method. We compared the accessibility and distribution of restaurants in urban areas with that of the rural area, and compared the accessibility and distribution of Korean restaurants with that of Non-Korean restaurants. Results: Restaurants in urban areas were more dense than those in the rural area, and, in urban areas, restaurants were intensively distributed around the subjects' residence. Also, there were more Non-Korean food restaurants than Korean food restaurants in urban areas, and it was opposite in the rural area. Conclusion: It is important that we understood the current state of the restaurant environment in the local community using GIS analysis for the first time in the field of food environment. Further research is necessary on the association of restaurant environments and the dietary life of the population.

• Journal of the Korean Society of Food Culture
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• v.27 no.3
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• pp.294-303
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• 2012

This study was conducted to compare the preference and satisfaction for Korean traditional foods (Jeonju Bibimbap, Daetongbap, Jeonbokjuk, Jorangiddockguk, Hobakbumbuk, Darkgalbee, Eonyang Bulgogi, Moyackgwa, Insam Jeonggwa, Maejackgwa) in foreigners and Koreans. In this study, 27 foreign and 31 Korean university students were surveyed. Statistical analysis and Mann-Whitney U test were performed using the SPSS statistical package (17.0). The major findings were as follows: 1) Foreigners had higher experience of eating Darkgalbee (84.6%), Jeonju Bibimbap (80.8%), Daetongbap (53.8%), and Jeonbokjuk (53.8%) among Korean traditional foods, whereas their eating experience of Insam Jeonggwa (3.8%), Maejackgwa (11.5%), Moyackgwa (15.4%) and Jorangiddockguk (23.1%) was lower. 2) Foreigners and Koreans both liked sweet taste, but disliked sour taste, bitter taste, garlic flavor, sesame flavor, and soy sauce flavor among the sensory characteristics of Korean traditional foods. 3) Foreigners scored their overall satisfaction of Korean traditional foods in the order of Jeonju Bibimbap ($7.70{\pm}0.95$), Eonyang Bulgogi ($7.62{\pm}2.10$), Daetongbap ($7.59{\pm}1.60$), Darkgalbee ($7.20{\pm}1.56$), and Jeonbokjuk ($6.67{\pm}1.64$), whereas Koreans rated higher scores for Eonyang Bulgogi ($8.28{\pm}1.19$), Darkgalbee ($8.20{\pm}1.00$), Jeonju Bibimbap ($7.73{\pm}1.08$), Jeonbokjuk ($7.69{\pm}1.44$), and Moyackgwa ($7.43{\pm}1.52$).

• Journal of the East Asian Society of Dietary Life
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• v.24 no.6
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• pp.776-784
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• 2014

Korean dishes, Hansik are characterized by healthful vegetable intake. The purpose of this study was to evaluate the inhibitory effect of commonly consumed vegetables by Koreans on obesity/metabolic disease-related inflammation. Through statistical analysis of the KNHANES database ($1^{st}$ 1998, $5^{th}$ 2010, 2011) and a literature review, we selected vegetables for study. Among the vegetables, main or sub ingredients of Kimchi were excluded. Samples were prepared using only edible portions and freeze-dried. After grinding, samples were extracted with ethanol, evaporated and finally lyophilized. The cytotoxicity of samples was determined by 3-(4,5-dimethylthiazol-2-yl)-2,5-diphenyltetrazolium bromide (MTT) assay, at various concentrations that do not affect cell viability. Raw 264.7 macrophages were treated with lipopolysaccharide (LPS) and 11 kinds of samples or positive control (troglitazone) dissolved in dimethyl sulfoxide (DMSO). After 24 hours, nitric oxide (NO), tumor necrosis factor ${\alpha}$ (TNF-${\alpha}$) and monocyte chemoattractant protein-1 (MCP-1) production were determined. Excepts for young pumpkin and bracken, nine samples effectively reduced NO production compared with control treated with LPS and DMSO. NO levels of five samples (bean sprouts, leeks, eggplant, mugwort, and pumpkin) were similar to that of the positive control. These five samples showed significantly decreased TNF-${\alpha}$ or MCP-1 compared to the control group. Our results suggest that consumption of commonly consumed vegetables contributes to partial prevention of obesity and related metabolic syndrome through reduction of NO, TNF-${\alpha}$, and MCP-1 production.

• The Korean Journal of Food And Nutrition
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• v.21 no.2
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• pp.243-255
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• 2008

This study was performed to offer basic data base on traditional Korean festival foods for a traditional Korean food data integration system, that is based on literature reviews. The Korean lunar calendar has seasonal divisions reflecting traditional Korean holidays. In the past, there were many customs corresponding to emotions, and foods were in accordance with customs, festivals, and seasons. Today, we are well aware of the traditional Korean foods of New Year's Day(Seollal), the Korean Harvest Festival(Chuseok), the First Full Moon Day(Jeongwol Daeboreum), the Winter Solstice(Dongji), and the hottest summer day(Sambok). However, many other traditional Korean holidays are disappearing from the modem Korean life-style. This study made the following classifications for traditional Korean festivals. Seollal(Seol), Ipchun, and Jeongwol Daeboreum in January; Junghwajeol in February; Samjinnal in March; Hansik and Chopail in April; Dano in May; Yudu and Sambok in June; Chilseok and Baekjung in July; Chuseok in August; Jungyangjeol in September; Siwolmuoil in October; Dongji in November; and Napil and Seotdal Geumeum in December. The familiar traditional Korean festival foods are as follows: Seollal's festival foods consist of 5 main dishes, 35 side dishes, 12 kinds of tteok lyou, 21 kinds of hangwa lyou, 2 kinds of emchong lyou, and 3 kinds classified as others; this includes tteokguk, manduguk, galbijjim, sinseollo, jeon, pyunyuk, kimch, tteok, sikhe, sujunggwa, fruits, and seju on Seollal. The festival foods for Jeongwol Daeboreum consist of 3 main dishes, 27 side dishes, 5 kinds of tteok lyou, 3 kinds of hangwa lyou, 4 kinds of emchung lyou, and 3 kinds classified as others; this includes ogokbap, mugeunnamul, yaksik, yumilkwa, wonsobyung, guibalgisul, and burum on Jeongwol Daeboreum. The festival foods for Sambok consist of 6 main dishes, 18 side dishes, 4 kinds of tteok lyou, 3 kinds of eumchung lyou, and 2 kinds classified as others; this includes yukgaejang, imjasutang, youngyejjim, tteoksudan, santtalgihwaschae, and subak on Sambok. Chuseok's festival foods consist of 4 main dishes, 22 side dishes, 18 kinds of tteok lyou, 6 kinds of hangwa lyou, 4 kinds of eumchung lyou, and 3 kinds classified as others; this includes oryeosongpyeon, toranatang, garijjim, dakjjim, namuls, tteok lyou, baehwachae, and fruits on Chuseok. The festival foods for Dongji consist of 6 main dishes, 6 side dishes, 7 kinds of tteok lyou, 1 kind of hangwa lyou, 2 kinds of eumchung lyou, and 1 kind classified as others; this includes patjug, jeonyak, and dongchimi on Dongji. Based on these data, it is recommended that knowledge of traditional Korean festival foods be handed down, preserving and develop their excellence and to further scientific studys.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.19 no.4
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• pp.223-231
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• 2014

In order to prevent the spread of non-indigenous aquatic species through the ballast water in commercial ships, International Maritime Organization (IMO) adopted in 2004 the International Convention for Control and Management of Ship's Ballast Water and Sediments. The Convention mandates treatment of ballast water for most transoceanic voyages and its confirmation of treatment is made with plankton live/dead assay. Fluorescein diacetate assay (FDA), which produces bright green light for live phytoplankton, has been a de facto standard method to determine the survival of marine plankton, but its staining efficacy has been in dispute. In the present study, we examined the limitation of FDA, and compared its efficacy with Neutral red (NR) staining, another promising assay and widely used especially for zooplankton mortality. For all phytoplankton species studied in the present study, except Ditylum brightwellii, the staining efficiency was <50% with FDA. The green FDA fluorescence interfered with phytoplankton autofluorescence in most samples. In contrast, NR assay stained over 90% of both phytoplankton and zooplankton species tested in this study. FDA assay also showed that green FDA fluorescence rapidly faded when phytoplankton cells were exposed to microscope light. Both FDA and NR assay were negative on formalin-killed individuals of both phytoplankton and zooplankton species. Our results suggest that NR assay is more effective for determining the survival of marine plankton and can be applied to test the efficacy of ballast water treatment.

• The Journal of Korean Institute of Electromagnetic Engineering and Science
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• v.30 no.2
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• pp.104-110
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• 2019

In this paper, a complementary metal oxide semiconductor(CMOS) power amplifier(PA) integrated circuit operating in the 900 MHz band for long-term evolution(LTE) communication systems is presented. The output matching network based on a transformer was implemented on a printed circuit board for low loss. Simultaneously, to achieve high efficiency of the PA, the second harmonic impedances are controlled. The CMOS PA was fabricated using a $0.18{\mu}m$ CMOS process and measured using an LTE uplink signal with a bandwidth of 10 MHz and peak to average power ratio of 7.2 dB for verification. The implemented CMOS PA module exhibits a power gain of 24.4 dB, power-added efficiency of 34.2%, and an adjacent channel leakage ratio of -30.1 dBc at an average output power level of 24.3 dBm.

• Journal of the Korean Society of Food Culture
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• v.34 no.5
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• pp.495-507
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• 2019

This study investigates the Gabo Jaedong Jemuljeongnyechaek, which is the recording of the darye executed over a period of a year in 1834 ($34^{th}$ year of reign by King Sunjo) in the latter part of the Joseon Dynasty, two years after the death of Princess Bokon, the $2^{nd}$ daughter of King Sunjo. Accordingly, we examined the types of darye (tea ceremonies) and the characteristics of the composition of foods at ancestral rites of the royal families of Joseon. Moreover, we also analyzed the cooking methods and characteristics of food terminologies used in the darye. This includes 39 categories of food and ingredients used for tea ceremonies held for one year, on behalf of the deceased Princess Bokon in 1834. The darye for the monthly national holiday was held along with the darye on the $1^{st}$ and the $15^{th}$ day of every month. The darye for rising up and the birthday darye were held on May $12^{th}$ and October $26^{th}$ of the lunar calendar, being the anniversaries of the death and the birth of Princess Bokon, respectively. The birthday darye and the darye for New Year's Day, Hansik ($105^{th}$ day after winter solstice), Dano ($5^{th}$ day of the $5^{th}$ month of the lunar calendar), and Thanksgiving "Chuseok" were held in the palace and at the burial site of the Princess. During the darye for rising up in May and the Thanksgiving darye at the burial site in August, rituals offering meals to the deceased were also performed. The birthday darye at the burial site of Princess Bokon featured the most extensive range of foods offered, with a total of 33 dishes. Foods ranging 13~25 dishes were offered at the national holiday darye, while the darye on the $1^{st}$ and the $15^{th}$ of the month included 9~11 food preparations, making them more simplified with respect to the composition of foods offered at the ceremony, in comparison to the national holiday darye. The dishes were composed of ddeok, jogwa, silgea, hwachae, foods such as tang, jeok, jjim, hoe, and sikhae, and grain-based foods such as myeon, mandu, and juk. Foods offered at the burial site darye included 12~13 dishes comprising ban, tang, jochi, namul, chimchae, and jang. Meals offered at the darye had a composition similar to that of the daily royal table (sura). Darye recorded in the Jemuljeongnyechaek displayed characteristics of the seasonal foods of Korea. Jemuljeongnyechaek has detailed recordings of the materials, quantities, and prices of the materials required for preparations of the darye. It is quite certain that Jemuljeongnyechaek would have functioned as an essential reference in the process of purchasing and preparing the food materials for the darye, that were repeated quite frequently at the time.

• Smart Media Journal
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• v.11 no.8
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• pp.47-54
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• 2022

It is necessary to discover Korea's diverse traditional culture and publicize it to the world to continue the Korean Wave and develop it in a more positive direction. The present study proposes methods for publicizing little-known 'traditional Korean ceramic tableware' by focusing on Hansik, which is the most frequently published in the British Oxford Dictionary among Korean traditional cultures and can best represent Korean food. To this end, the present study measured cultural recipients' emotions regarding traditional Korean ceramic tableware to derive the 'representative emotions felt regarding traditional Korean ceramic tableware' as a method to reflect it in the design. First, the Delphi Technique was carried out based on 182 emotional vocabulary items collected from existing studies to create 33 groups of emotional vocabularies with similar concepts. In addition, among the emotional vocabularies included in each of the 33 groups, those of overlapping concepts were regrouped based on the characteristics of traditional Korean ceramic tableware, and the most appropriate emotional vocabularies were extracted and reduced to 75. A survey was carried out with 135 cultural recipients experienced with traditional Korean ceramic tableware to derive 32 representative emotions felt regarding traditional Korean ceramic tableware. Finally, from the results of a factor analysis of 32 representative emotions, this study classified vocabulary into six emotion categories including 'aesthetic, pleasure, freshness, ownership, satisfaction, and comfort'. The six emotion categories and 32 representative emotions derived from this study's results can be utilized to measure emotional levels felt by cultural recipients while using traditional Korean ceramic tableware.

• (The)Study of the Eastern Classic
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• no.70
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• pp.435-466
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• 2018

"Hajaeilgi (荷齋日記)" was written by Ji Gyu-sik, a gongin of Saongwon (司饔院)'s branch, almost everyday for 20 years and 7 months from January 1st, 1891 until the leap month of June 29th, 1911. It deals with many different areas including domestic and foreign circumstances, custom, rituals, all the affairs related to the branch, and also everyday life. Particularly, Ji Gyu-sik did not belong to the yangban class, and we can hardly find diaries written by such class' people. Here, what this author pays attention to among the things written in "Hajaeilgi" is the contents about rituals, especially coming of age, wedding, funeral and ancestral rites. Ji Gyu-sik did write in his "Hajaeilgi" about coming of age, wedding, funeral and ancestral rites that were actually performed then as a person not belonging to the yangban class. Such diaries are very rare, and its value is highly appreciated as a material. Particularly, from the late 19th to the early 20th century of this author focuses on the a study of coming of age, wedding, funeral and ancestral rites as we can see some aspects about it from his diary. Coming-of-age rites were carried out in the first month of the year generally, and in this period, we can see the transformation of their performing period as it was diversified then. This was not exceptional in yangban families. About wedding, while it was discussed, it came to be canceled more often than before maybe because they were going through the process of enlightenment then. It seems that choosing the day was not done in the bride's family always. Jungin or commoners had a weeding in the bride's house, but when it was needed, it was also performed in the groom's house. Ji Gyu-sik followed the traditional wedding procedure for his children rather faithfully, but it was applied flexibly according to the two families' situations or conditions. Ignoring the traditional manners, they had a wedding in the period of mourning or performed a wedding in the groom's house bringing the bride there. It seems that this was related to the decline of Confucian order in the society in the process of modernization. Also, the form of donations changed, too. Gradually, it was altered to the form of money gifts. Moreover, unlike before, divorcing seems to have been allowed then. Remarriage or divorce was the custom transformed from before. Funeral rites had different durations from death up to balin (carrying out a bier for burial) and hagwan (lowering a coffin into the grave), and so it means that they also went through transformation. Sa-daebu used usually 3 months but here was 7 days from death to balin normally, but it seems that there were yangban families not following it. The traces of 3-iljang (burial on the third day after death) most commonly found these days and chowoo jaewoo samwooje can be also found in "Hajaeilgi". Such materials are, in fact, very highly evaluated nowadays. Meanwhile, donations also changed gradually to the form of money. Regarding ancestral rites, time for memorial service was not fixed. Ji Gyu-sik did not follow jaegye (齋戒) before carrying out gijesa, and in some worse case, he went to pub the day before the memorial service to meet his lover or drink. This is somewhat different from the practice of yangban sadaebu then. Even after entering Christianity, Ji Gyu-sik performed memorial service, and after joining Cheondogyo, he did it, too. Meanwhile, there were some exceptions, but in Hansik or Chuseok, Ji Gyu-sik performed charye (myoje) before the tomb in person or sent his little brother or son to do it. But we cannot find the contents that tell us Ji Gyu-sik carried out myoje in October. Ji Gyu-sik performed saengiljesa calling it saengsincharye almost every year for his late father. But it is noticeable that he performed saengsincharye and memorial service separately, too, occasionally. The gijesa, charye, myoje, and saengsincharye carried out by jungin family from Gyeonggi Gwangju around the time that the status system was abolished and the Japanese Empire took power may have been rather different and less strict than yangban family's practice of ancestral rites; however, it is significant that we can see with it the aspects of ancestral rites performed in family not yangban. As described above, the contents about the a study of coming of age, wedding, funeral and ancestral rites found in "Hajaeilgi" are equipped with great value as material and meaningful in the perspective of forklore.