• the MEAT Journal
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• s.36 summer
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• pp.41-60
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• 2009

This study was carried out to investigate the quality characteristics of brands pork: a crossbred between Korean native and wild pigs (Y), a commercial LYD breed fed with probiotics (J), and a commercial LYD fea without probiotics (M). The moisture and crude ash content of Y treated pork was higher than those for J and M brands, but the crude fat content of J pork was significantly lower (p<0.05) than Y and M brands. The moisture and crude fat contents of Y gilts were higher (p<0.05) than those of barrows. The pH values of Y gilts were higher (p<0.05) than those of gilts of J and M brands. The Land W values of Y pork were lower (p<0.05) than with J and M brands. The springiness value of J pork was significantly higher (p<0.05) than Y and M porks. The sensory scores of Y pork were higher than pork of J and M. The juiciness of gilts of M brands was higher (p<0.05) than for barrows. With regard to the fatty acid profiles among the pork loins, linoleic and arachidonic acid contents of Y pork were higher than with J and M, while the palmitic, pamitoleic, stearic, and oleic acid contents were lower. The saturated fatty acid (SFA) content of Y pork was lower than that for J and M ones, while the unsaturated fatty acids (USFA), essential fatty acids (FFA), USF/ASF A ratio, FFA/SFA ratio, and EFA/USFA ratio were higher. The stearic acid content of M barrows was higher (p<0.05) than that for gilts.

• Korean Journal of Hospice Care
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• v.7 no.1
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• pp.29-45
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• 2007

People in the end of life and their families suffer in their physical disease and other aspects as a whole person. They need hospice care to palliate their total suffering in physical, emotional, social and also spiritual aspect through professional hospice team. To care their whole personal needs, hospice team must be a multi-discipline team which consists of medical doctors, nurses, social workers, pastors and volunteers. Recently those who die in hospice palliative care unit have trend to increase more than in home year by year. So it is necessary to develop the nursing intervention program to be performed by multi-discipline team approach for in-patient of hospice palliative care unit. The purposes of this study were to develop of wholistic hospice nursing intervention program for inpatient of hospice palliative care unit. The subjects of study were collected from 30 patients those who were over 18 years old and admitted in hospice palliative care unit of S hospital in P city with agreement in hospice palliative care in their terminal disease. The period of data collection was from December 15, 2003 to March 15, 2004. The result were as follows : 1. The result of Wholistic Hospice Nursing Program's development was as follow : A Wholistic Hospice Nursing Program was developed by me in this study is one of the service program for hospice palliative care unit. It was named as ‘Rainbow Program’ to be approached easily by hospice patients. The purposes of it are to improve the quality of life of the terminal patients with their dignity, to help them live in abundant and meaningful in their lives, to care them in peaceful in dying process with understanding them in whole personal, and also to palliate the grief and suffering of the bereaved. It was provided by hospice professionals(nurses, medical doctors, social worker, pastors, art therapists) and volunteers those who were educated in hospice for multi-diciplinary team approach to collaborate with each role play I 20-30 minuters of each through visiting their rooms individually and a place of hospice palliative care unit of S hospital in P city. The subjects of it were the terminal patients those who admitted hospice palliative care unit and their familes. with agreement in hospice palliative care in their terminal disease. The characteristics of it were multi-disciplinary team approach, whole personal care, individual care and total care according to their needs in their condition. The contents of it were pain control, symptom control, counseling patient, counseling family, hair cutting, hair shampooing, bed bath, recreation, taking a walk, event of culture(screen, recital, festival of praises, exhibition and so on), pastoral counseling, ritual service in bed, praying, service in bed, sing a worship praise, listening to the music, sharing remembrance of life, individual visiting music service(sing and praying), meditation Bible, art therapies(dance and drawing), social worker's counselling, confessing and sharing love and thanksgiving. The experimental group subjects participated in Wholistic Hospice Nursing Program which takes 120 minutes per session, total 10 sessions(total 1,200 minutes) altogether. In conclusion, this Wholistic Hospice Nursing Intervention can be used actively for whole personal well-being of the patients in hospice palliative in hospice palliative care unit and also applied in hospice practice as an useful model of multi-disciplinary team approach by hospice professionals.

• Broadcasting and Media Magazine
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• v.10 no.1
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• pp.85-98
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• 2005

About the phenomenon of being imaged of everything, the scholars of the humanities who had studied on the simple reason structure in a text have been in a big agony how accept it. Especially, semiologists have studied about this for a long time and the points at issues of Saussure, Peirce as well as Umbeto Eco are more outstanding. Being based upon his philosophic interesting from medieval esthetics to modern semiotics, Eco was very concerned about the field of general esthetics and poputar arts like television and cartoons. He connected the mutual open-relations between 'signifier' and 'signified' debated in Semiotics with the open and vague modern arts and regarding it as a deviation from the custom, intensively studied the film-media. Saussure is a representative figure of semiotics and explained Sign and the character of semiotics as the division into two parts such as signifier/ signified, form/ substance, langue/ parole, synchrony/ diachrony. The triadic semiotics (the theory that Sign is composed of the triadic structure like sign, referent and interpretant) of Peirce put the new item- 'interpretant' in sign and referent to connect them and open the possibility to introduce time in to the Sign. In this paper, I try to analyze a cartoon film in the semiotic structure with the systemic, reasonable and logical approach and analysis as as possible. While the images shown through a film were depended on the romantic and impressional judge in the past, due to semiotics, it' s quite possible to correlate the procedure of symbolization to social coherence so that we analyze the incredible power of images to suck audiences with the systemetic Sign. I accept all ot film-images including a cartoon film as not the simple esthetic arts but a social custom and system, want to serve as a aid to properly understand world and humanbeings and prevent the film-image from being mystic. A cartoon and a cartoon film which were begun with the link of a text and an illustration give shape to all of images such as materials, places and even thoughts with a cartoon icon existed in only a cartoon. A cartoon and a cartoon film simply and exquistely conceptualize the complex and vague attribute of an organic creature and extend them infinetly beyond language. However, it can be exploited as a mysticism to temptate the general public and a faking material. In addition to that, it can distort our world-knowledge engaging a political power and the massive power of mass media. In this paper, being based on semiotics to approach a cartoon film in a scientific and organic system, I conclude that a non-linguistic cartoon expression is entangled with the manifold signs and implies the supplementary meanings just like a regular linguistic expression. It remarks that the iconic images of a cartoon film are composed of the social codes and can be analyzed on grounds of a linguistic system.

• Korean Journal of Hospice Care
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• v.2 no.2
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• pp.28-48
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• 2002

The advances of medical technologies have not only prolonged human life span, but also extended suffering period for the patients with incurable medical diseases. Hospice movement was developed to help these patients keep dignity and lives peaceful at the end of their life. Since many patients prefer to spend the last moment of life at home with their family, hospice home care has become very popular worldwide. The purpose of this study for a promotion and development of hospice home care in Korea, and features basic research on medical profession's knowledge and attitudes to hospice home care. This study which was used for the research questionnaires developed by the researcher that were answered by 100 physicians and 127 nurses in a general hospital. Data were collected from April 22, 2002 to May 10, 2002. The SPSS was used to make a comparative analysis of the frequency, percentile, ANOVA, and x2-test. The results of the study were as follows; 1.The medical profession showed high level of knowledge of the definition and philosophy of hospice. However, the physician group of the examinees showed insufficient knowledge of the fact that hospice care includes bereavement care, while the nurse group's response to the same question showed a significant difference(x2=10.752, p=.001). 2.For whom the hospice home care is provided, 95.6% of the respondents showed very high level of knowledge as answering that the incurable terminal illness patients and their families are the beneficiaries of hospice care. The respondents counted nurses, volunteers, pastors, physicians and social workers, consecutively, as hospice care providers. More nurse were positive toward pastors than physicians in regarding as a hospice care provider by a significant difference(x2=11.634, p=.001). 3.For when to referral hospice home care to the patients, only 34.2% answered that patients with less than 6 months of survival time are advised to receive hospice care, reflecting very low level of knowledge. 23.0% of the physicians and 48.0% of the nurses answered that hospice care should be provided when death is imminent, making a significant difference between the two groups(x2=6.413, p=.000). 4.To promote hospice activities, 87.2% pointed out that it is crucial to make general people, including those engaging in the medical field, more aware of hospice. 79.7% answered that a national hospice management should be developed, marking a significant difference between the physician group and nurse group(x2=10.485, p=.001). 5.Advantages of hospice home care are 87.2% responded that patients can have better rest at home receiving hospice home care. Economical merit was brought forward as one of the advantages also, where there was a significant difference between the physicians group and nurse group(x2=7.009, p=.008). 6.The medical professions' attitude to hospice home care are 92.8% of the physicians answered that they would advise incurable terminally ill patients to be discharged from hospital, with 44.3% of them advising the patients to receive hospice home care after leaving the hospital. From the nurses' point of view, 20.9% of the terminally ill patients are being referred to hospice home care after discharge, which makes a significant difference from the physicians' response(x2=19.121, p=.001). 7. 30.6% of physicians have referred terminally ill patients to hospice home care, 75.9% of whom were satisfied with their decision. Those physicians who have never referred their patients to hospice home care either did not know how to do it(66.7%) or were afraid of losing trust by giving the patients an impression of giving up(27.3%). 94.9% of the physicians responded that they would refer their last stage patients to a doctor who is involving palliative care. 8.Only 36.2% of nurses have suggested to physicians that refer the terminally ill patients discharged from the hospital to hospice home care. Once suggested, 95.8% of the physicians have accepted the suggestion. Nurses were reluctant to suggest hospice home care to the physicians, as 48.8% of the nurses said they did not want to. From the result of this study the following conclusion can be drawn, the medical profession's awareness of general hospice care has been increased greatly compared to the results of the previously performed studies. However, this study result also shows that their knowledge of hospice home care is not good enough yet. There is a need for high recommended that medical education institute and develop regular courses on various types of hospice care. Medical field training courses for physicians and nurses will be very helpful as well. It is also important to train hospice experts such as palliative physicians and develop a national hospice management urgently in order to improve the hospice care in Korea.

• Korean Journal of Hospice Care
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• v.7 no.2
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• pp.15-25
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• 2007

The purpose of this study was to survey the hospital staff's perception of hospice and death and thereby, suggest the ways to help them have a mature attitude towards and a better understanding of death through an effective education on hospice. For this purpose, this study was designed to provide some data useful for the hospital staff not experienced in facing the dying patients to handle the desperate situation skillfully and engage themselves more effectively in their hospice services. For this study, the researcher conducted a questionnaire survey for the staff of 'C' hospital in Seoul about their hospice philosophy, attitudes towards hospice and perception of death for the period from February, 2006 to March, 2006. A total of 751 subjects responded effectively to the survey. The data collected were analyzed using the SF55 11.0 for ANOVA and T-test in order to test the relationships among subjects' perception of death, their demographic variables, their health condition, their hospice philosophy formed from their experiences of patients' death and hospice services and their attitudes towards hospice. Besides, the correlations among their hospice philosophy, perception of death and attitudes towards hospice were tested. The results of this study can be summarized as follows; First, as a result of testing the relationships among subjects' experiences of health consulting. their experiences of patients' death and hospice and their hospice philosophy, it was confirmed that their experiences of health and death consulting and their experiences of having been educated were relevant. Second, it was found that such variables as health condition, death, experience of hospice and attitude towards hospice were not significantly correlated with each other. Third, as a consequence of testing the relationships among health condition, death, experience of hospice and perception of death, it was disclosed that only the physical health condition was significant. Fourth, it was confirmed that subjects' hospice philosophy, perception of death and attitudes towards hospice were at the usual level on average. Fifth, hospice philosophy, perception of death and attitudes towards hospice were found correlated significantly with each other. Sixth, as a result of the stepwise variable adjustment for such variables as hospice philosophy, perception of death, attitudes towards hospice, it was found that the adjusted r-square value was 0.347 when departments, experience of having been requested by dying patient for consulting, experience of having been educated on hospice, religion and marital status were set as independent variables. And the estimated value of each variable was found significant. Seventh, as a consequence of conducting the multiple regression analysis by setting 'religion' as significant independent variable, it was found that the estimated value of physical health condition was not significant statistically. This, as a result of the simple regression analysis for 'religion' only, its explanatory power was found .197, while its adjusted r-square value was 0.20. Eight, it was found that subjects' attitude towards hospice was significantly correlated with such variables of experience of patient's or relative's death, experience of having been requested for consulting about death, gender, marital status and departments. As a result of the multiple regression analysis and the subsequent stepwise adjustment for this variable, it was found that only 'experience of having been requested for consulting' had some explanatory power: its adjusted r-square value was 0.089. As discussed above, this study tested the correlations among various variables including hospital staff's attitude towards hospice and perception of death and thereby, provided for the data useful for their education on hospice. This study may be significant in that it proved that it would be essential to educate hospital staff on hospice for more effective care of hospice patients and their family members at hospital.

• KOREAN POULTRY JOURNAL
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• v.13 s.146
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• pp.108-116
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• 1981

제15회 산란계 경제능력검정에는 총 13개 계군이 출품되었으며 능력검정 결과를 요약하면 다음과 같다. 1. 육추율, 육성율, 성계생존율 이번회 검정계의 육추율은 13개 계군 평균 97.72$\%$로서 14회 99.7$\%$와 비슷하다. 특히 이번 검정에서 육추기간 중 한마리의 폐사도 없는 구는 3구였으며 9구 만이 79.64$\%$로 육추율이 가장 낮았는데 그 원인은 1개 검정소에서 육추기간 중 백혈병으로 인한 폐사수가 많았기 때문으로 보인다. 육성율 평균은 99.07$\%$로서 14회 99.0$\%$와 같았고 한마리의 폐사도 없는 구는 11구로서 최고 육성율을 보였다. 성계 생존율은 평균이 90.14$\%$로서 14회의 92.6$\%$에 비슷 하였으며 13구는 97.98$\%$로서 상당히 좋은 성적을 보였으며 6구, 7구 9구, 10구 및 11구는 90$\%$이하로 성계생존율은 5회 점검 이후 점차 높아 졌는데 이유는 MD백신이 개발되어 이의 접종으로 인한 마렉병의 발생을 예방 할 수 있었던 것으로 생각된다. 2. 성 성숙일령 15회 검정에서 13개 계군의 평균 성 성숙 일령은 163일에서 14회 161일과는 비슷하였는데 성 성숙 일령은 육성기의 사료 급여와 사양관리에 따라서 영향을 많이 받는 형질이므로 더 이상의 고찰이 필요하지 않다. 성 성숙이 제일 빠른구는 5구의 154일이었고 늦은 구는 9구의 168일 이었는데 그 차는 14일이였다. 3. 산란율 및 산란지수 이번 검정계군의 평균 산란율은 70.14$\%$로서 14회에 73.8$\%$와 약 3.6$\%$가 낮았다. 한편 최고 산란율을 나타낸 구는 5구의 73.86$\%$였으며 산란율이 제일 낮은 구는 11구의 65.95$\%$였다. 산란지수의 평균은 232.02로서 14회의 246.5보다는 14.5개가 적었는데 이는 산란율에서와 같은 경향치 였다. 최고 산란 지수를 보인 구는 5구의 250.69였고 2구와 3구, 8구, 13구도 240이상으로서 상당이 좋은 성적을 보였으며 9구는 204.82로서 산란지수가 최하위 였고 최상위와 최하위와의 산란지수의 차이는 무려 45.87이었다. 4. 사료 요구율 13개 계군의 평균사료 요구율은 2.67로서 14회 2.68과 비슷하였다. 사료 요구율이 제일 낮았던구는 3구의 2.56이였고 사료 요구율이 제일 높았던 구는 9구의 2.78이였다. 5. 난중 13개 계군의 평균난중은 60.72g으로서 14회 59.08g보다는 약간 무거웠는데 난중은 다른 형질에 비하여 유전력이 높은 형질인 것을 감안할 때 사양관리 면에서의 영향이 아니고 출품계군의 구성에 의한 영향인 것으로 생각된다. 8회 검정 성적 중 난중이 제일 무거운 구는 4구의 63.32g이었고 제일 가벼운 구는 5구의 58.08g이었다. 6. 체중 300일령 평균체중은 1,966.33.g으로 14회 1,986.7g보다는 가벼웠는데 체중 역시 유전력이 높은 형질로서 이 차이는 검정계군의 구성에 따른 차이로 생각 된다. 500일령 체중의 평균은 1,985.68g으로 14회의 1,994.9g보다는 약간 가벼웠으나 500일령 체중에 있어서와 같이 검정계군의 구성에 따른 차이로 생각 된다. 7. 사료 섭취량 육추기간 중의 1일 1수당 평균사료 섭취량은 32.97g으로 14회 34.82g보다 적었는데 이것 역시 출품계군의 구성에 있어 겸용종 내지 유색종의 비율이 낮았던 데에 기인한 것으로 생각된다. 육성기의 1일 1수당 사료섭취량은 70.06g으로서 14회의 70.91g과 같았고 산란기간 중의 1일 1수당 사료섭취량은 평균이 113,54g으로서 14회 115.81g과 비교할 때 큰 차가 없었으며 특히 11구는 118.61g으로 가장 사료를 많이 섭취 했는데 산란기 수당 사료 섭취량은 해가 거듭될수록 적어지는 경향이었다. 8. 경제성 13개 검정계군이 총 수입은 45,405원으로 계란 판매 수입은 86.4$\%$였고 폐계 판매수입은 13.59$\%$였으며 총 지출은 33,657원으로 사료비의 지출비율이 95.5$\%$였고 초생추대가 4.5$\%$였다.

• KOMUNHWA
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• no.70
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• pp.63-88
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• 2007

The purpose of this writing is to examine the places and instruments of the dissection for deformed animal carcasses excavated in shellfish stacks of the period of the Proto-Three Kingdoms(삼한) and the Three Kingdoms(삼국). The remains were chosen, which had been excavated and finished in the analysis of the animal carcasses, and the main objects are all shells and deer, especially among Mammalia. As the result, the dissection of shells was not taken place in the habitats of the animals, but inside or around of the residence of the people. For deer, too, it was done in the public place or specific area around and inside the residence. As concerns the method of dissection for shells, for Pelecypoda(부족류), represented by Meretrix lusoria(백합), the inner meat was taken out by wrenching the shell with a kind of small knives, or by boiling, and sometimes by cracking the middle of the shell in the case of big Meretrix lusoria and Dosinorbis japonicus(떡조개). For Rapana venosa(피뿔고둥), representative of Gastropoad(배발류), the people broke the top or some parts of the body to get the inner meat or used some kind of needles and stylus to pick the inner meat out after boiling. Abalones‘ meat was attached firmly to the shell, so very sharp and proper metal instruments were used to take the meat out Relatively small-sized Reishia clavigera(대수리),Top shell(밤고둥) meats were taken out by breaking the top parts after boiling, then sucking the meats, or by picking them out by using needles and stylus in the original shape. In the case of large Mammalia like deer, in the full consideration of the point that deer itself are used in various ways, they were dissected in the order of skinning, taking out the internal organs, cutting front and rear legs, separating joint parts and meats, extracting bone-marrow by 철정, 철부, ironed hand knife in very delicate ways. It seems that skinning, and front and rear legs' cutting were taken place in the place around the residence, on the other hand joint parts' separating and bone-marrow extracting in the residence. The tools for the dissection were confirmed to be hand-knife, honed ax, hammer stone, bondstone, needles and stylus, and some other sharp instrument. They were used properly according to objects.

• KOMUNHWA
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• no.70
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• pp.133-161
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• 2007

It is judged that celadons with '○' pattern and '⊙' pattern have the indication of manufacturer by engraving mark at the internal center of the bottom. These celadons were produced at No.8.23.27 kiln sites located at Sadang-ri(사당리), Daegu-myon(대구면), Gangjin-gun(강진군), Jeollanamdo(전라남도), Korea and '⊙’ patterned celadon porcelain was found only at No. 23 and 27 kiln sites, so it is assumed that its production sites were limited. Kinds of celadons included bowl, dish, cup, bottle, case and vessel for emptied wine and there were a lot of dishes with a variety of patterns. These celadons were engraved by molded design technique using the same ceramic design as the pattern of celadons in the period of their prosperity and it was appropriate method to produce celadons of a good quality with production method to keep decorative design like pattern or size uniformly. It was also found that inlay method was not universalized in this period and similar celadons were produced with molded design in large quantities. These celadons had partially fire clay temper, but most of them were burnt by supporting the inner bottom of U-type base with quartzite after whole glazing. It was known through relics excavated at Seokreung(석릉) royal tomb of King Heejong(희종) at Ganghwa(강화) and Hyeeumwon(혜음원) temple site at Paju(파주) and military house at Wakamiyaoji(약궁대로) avenue Kamakura(겸창)-city, Japan(일본) that these celadons were manufactured at two quarters of the 13th century centering around 1230s. Therefore, these celadons will be significant materials to fill the gap of the celadons in the 13th century resulted from the record chronologically that green celadons were manufactured in the 12th century. And this period was invaded by Mongolia(몽고), but central control was achieved and green celadons were continuously produced. It was also considered that these celadons were excavated at Gabgot-ri(갑곶리) and Gwanchung-ri(관청리), Ganghwa(강화), Hyeeumwon temple, Paju which played the role of temporary palace, Bu1guksa(불국사) temple at Gyeongju(경주), Silsangsa(실상사) temple at Namwon(남원) and relics of Jangheung(장흥) adjacent to Daeguso(대구소) and these were produced for high class.

• Korean Journal of Hospice Care
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• v.6 no.1
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• pp.1-11
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• 2006

There are various understandings how to define death. In the context of medicine, death is defined as the irreversible change of the tissue according to the cessation of circulation and respiration. According to the psychologists, a person need to accept the finiteness as a human being and remain conscious that the death is not avoidable. And they say if a person doesn't regard death as unavoidable reality of life he or she will not confront the humanistic death and after all will die like animals. In philosophy, death is viewed as an unwelcome reality in the end of the journey of life. Sociologists usually understand that the society is the organization composed with living persons and human beings which construct and transmit the culture from generation to generation between the both ends of life and death. In society, the generation is changed, maintained, and developed through the phenomenon of death. Although death of human being is natural event in society, the death of a specific person brings a sense of loss, crisis, and anxiety to the communities like family, regional society, nation, and the world. In this context, death is not confined to personal dimension and it can be regarded as a social problem. It is valuable to summarize the religious perspectives on the meaning of death for the better hospice care. In shamanism, there are basic idea that although the flesh of human being disappears, soul never die. If human dies, the flesh of human being disappears but soul never disappear and come back to the origin of soul as it is called chaos. So in shamanism, it is said that shaman can solve the mortified feeling, restore the broken harmony, send the soul to comfortable space- the origin, and guarantee the blessing of descendents. Buddhists regard the death as an essential component through the cycles of life. Through this cycle, human being exits as an endlessly transmigrating being and the death is just a restoration to the original status. In Confucianism, the view on the death based on the philosophy of the "Yin and Yang" and "Five elements". In Buddhist tradition, many believers said the philosophy of "Death is the same as life". Unlike usual thoughts that a god governs "life and death" and "fortune and misfortune", Confucianists deny the governance of a god and emphasize the natural orders in which every phenomenon in the world moves according to the principle. Confucianists understand the death as a natural order with this principle. In Confucianists' belief, the essence of human being remains in their own descendent's lives after the death of ancestor, so in Confucianism there is no concept of immortality of the soul. In the history of Christianity, death has been defined generally as the separation of the immortal soul from the mortal body. In the earlier days of Old Testament, the death is regarded as a disappearance of just a flesh and human never disappear and always live in the relationship with God. Later days in Old Testament, we can find the growing concern for the life after the death because of the entrance of the theodicy. In the New Testament, the death is not regarded as the normal process of the human life and regarded as the abnormal status in which death come to human because of sin as a decisive factor and it should be conquered. In fact, the most of us afraid death because not of the fear of death itself but of the sense of the emptiness and regrets. so many people often make the monument hoping to live forever. But Christian usually regard this behavior as a sinful act because human being usually think themselves as a master of their life and attempt to become immortal in this kind of trial mortal. But if we live with God, we cannot confront such a condition because we aware limits as a mortal human being and entrust everything on Him and want to live according to His guidance. Therefore, in the Christian tradition, the death is regarded as accomplishment of life, fruits of life, invitation to the eternal life, and the last stage of human growth. For human being, the death is the great step of maturation as a human in the final stage of life.

• Broadcasting and Media Magazine
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• v.11 no.4
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• pp.104-117
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• 2006

In this Paper, we analyze the application of Interactive Data Broadcasting in DMB(Digital Multimedia Broadcasting) in the accordance with convergence of service and technology. With the acceleration of digital convergence in the Ubiquitous period substantial development of digital media technology and convergence of broadcasting and telecommunication industry are being witnessed. Consequently these results gave rise to newly combined-products such as DMB(Digital Multimedia Broadcasting), WCDMA(Wide-band code division multiple access), Wibro(Wireless Broadband Internet), IP-TV (Internet protocol TV) and HSDPA(High speed downlink packet access). The preparatory stage for the implementation of Interactive Data Broadcasting Service will be reached by the end of December, 2006. DMB is the first result of a successful convergence service between Broadcasting and Telecommunication in new media era. Multimedia technology and services are the core elements of DMB. The Data Broadcasting will not only offer various services of interactive information such News, Weather, Broadcasting Program etc, but also be linked with characteristic function of mobile phone such as calling and SMS(Short Message Service) via Return Channel.