• 한국정보통신학회:학술대회논문집
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• 한국해양정보통신학회 2009년도 춘계학술대회
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• pp.191-194
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• 2009

직업재활은 장애인이 직업을 통하여 비장애인과 같은 삶을 영위하게 돕는 과정으로 정확한 직업평가를 통해 수행된다. 이러한 직업평가의 전통적인 방법은 평가도구 사용, 상담 등을 이용하는데 웹을 이용하여 직업평가를 수행하게 되면 장애인에게 매우 효율적일 수 있으나 웹접근성을 지원해야하는 문제가 발생한다. 이 논문에서는 상대적으로 웹접근성이 취약한 시각장애인을 대상으로 직업평가를 수행할 수 있는 적성검사 시스템을 설계하고 구현한다. 전 세계적으로 진로지도와 상담에서 가장 많이 사용되고 있는 홀랜드 검사를 이용하며 기존의 웹 사이트에서 제공되고 있는 홀랜드 검사와 구현된 적성검사 시스템의 웹접근성을 비교 평가하여 개발된 시스템의 우수성을 입증한다.

• Nutrition Research and Practice
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• 제16권4호
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• pp.505-516
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• 2022

BACKGROUND/OBJECTIVES: The association between nutritional status and health-related quality of life (HRQoL) among patients with type 2 diabetes mellitus (T2DM) is not fully understood. This study was conducted to understand the role of nutritional status on HRQoL among people with and without T2DM. SUBJECTS/METHODS: Structured survey and direct measurement of anthropometric data were conducted among people with and without T2DM. Nutritional status was measured with Mini Nutritional Assessment tool and HRQoL was measured with a 36-item Short Form Healthy Survey. Data collection was conducted in Chuncheon, South Korea with 756 participants who are older than 40 yrs of age. RESULTS: This study found that overall HRQoL were significantly lower in people with T2DM than people without T2DM after controlling for key covariates. When stratified by nutritional status, a greater degree of negative impact of T2DM on overall physical HRQoL was observed among well-nourished or at risk of malnutrition, whereas significant and more evident negative impact of diabetes on overall psychological HRQoL was observed only among malnourished. CONCLUSIONS: The study results suggest the role of nutritional status among people with T2DM on overall, especially psychological aspects of HRQoL. Future longitudinal or intervention studies are warranted to test the impact of nutritional status on HRQoL among people with T2DM.

• 패션비즈니스
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• 제27권6호
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• pp.110-123
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• 2023

As social distancing strengthened after the COVID-19 incident, people looked for things they could do alone. Additionally, as people have more financial resources, they purchase products they had previously considered purchasing, and the phenomenon of giving gifts to oneself has also appeared. Accordingly, this study analyzed fashion product reviews of KakaoTalk Gift, the service to exchange gift via SNS mobile app, to discover the phenomenon of self-gifting and the differences from interpersonal-gifting. For post-hoc data, in collected 18,354 pieces after excluding unnecessary data using a Python-based web crawling technique. The self-gifting behavior of KakaoTalk Gift different from the previous study for self-gift. Regardless of the gift-giving contexts, it determines that most self-gift products are material items. There are differences in product types and price levels when choosing gifts for others and oneself. As a self-gift, people typically buy luxury jewelry and branded bags/wallets to wear and show off. As interpersonal, among fashion products, people usually buy beauty products that reflect less personal tastes. When gift-giving to others, people buy products to appropriate prices to reduce the burden on both. When gift-giving to oneself, people buy wanted products regardless of the price. This study is significant because it suggests a new direction in self-gift research by limited online places to give gifts.

• 한국노년학
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• 제32권3호
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• pp.941-954
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• 2012

본 연구의 목적은 일 도시지역 저소득 노인을 75세 미만의 전기노인과 75세 이상의 후기노인으로 구분하여 우울 유병율과 관련요인을 확인하는 것이다. 본 연구의 대상자는 60세 이상 국민기초생활보장 수급자로 434명의 전기노인과 206명의 후기노인이다. Yesavage등이 개발한 한국판 노인우울척도(Geriatric Depression Scale)로 측정한 우울의 유병율은 전기노인이 53.9%인데 비해 후기노인이 63.2%로 더 높았다. 로지스틱 회귀분석 결과 전기노인은 주거상태가 자가인 노인에 비해 월세인 노인에서, 자가평가 건강상태가 건강한 노인에 비해 건강하지 못한 노인에서, 규칙적인 여가활동을 하는 노인에 비해 규칙적인 여가활동을 하지 못하는 노인에서, 규칙적인 식습관을 가진 노인에 비해 규칙적인 식습관을 갖지 못하는 노인에서 우울 유병율이 높았다. 이에 비해 후기노인은 사회적 지지가 낮을수록, 자가평가 건강상태가 건강한 노인에 비해 보통이거나 건강하지 못한 노인에서, 규칙적인 여가활동을 하는 노인에 비해 하지 못하는 노인에서 우울 유병율이 높았다. 본 연구에서 국민기초생활보장 수급 노인을 대상으로 우울 유병율과 관련요인이 전기노인과 후기노인 간에 차이가 있다는 것을 확인하였다. 본 연구의 결과가 저소득 노인의 우울을 관리하는데 있어 전기노인과 후기노인의 차이에 따라 차별화된 전략을 개발하기 위한 근거가 될 것으로 본다.

• 한국의류학회지
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• 제6권2호
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• pp.1-7
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• 1982

Baik-Eui is the white clothes and Korean typical way of wearing, Baik-Eui was used by the over 80$\~$90 percents of people, which proves that Baik-Eui was the very clothes of common people. Moreover, even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. And wearing Baik-Eui was regarded as polite manners among the noble men in Yi Dynasty in spite of strict prohibitions of wearing it. That fact proves that it was loved by Korean people in general. Baik-Eui can be found its origin from many peoples of North East Asia in ancient time. Some say that wearing Baik-Eui is considered as a kind of worship of the sun, or purity of Korean people. But from the economical point of view, Baik-Eui was primitive in it's color. It means that their clothes were made from original clothes, not dyed. This study on the social reasons affecting to Baik-Eui, they are summarized as follows; 1. This Baik-Eui had been originated from the ancient economical and rigid circumstances of society. Everlasting poverty and diprivation of joy in life of Korean naturally made them have inclination of wearing it 2. Also common people were restricted in their choice of dress color by government. Even rich could not wear a colored clothes except the dyes permitted by them. 3. Socially, People wore white clothes through various kinds of ceremony, among which funeral was the most important. As we had the large family system, and usually the funeral at that time was longer in its period than now. Thus, Korean got accustomed to wear whit clothes more and more.

• 한국감성과학회:학술대회논문집
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• 한국감성과학회 2012년도 춘계학술대회
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• pp.13-14
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• 2012

• 한국자원리싸이클링학회:학술대회논문집
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• 한국자원리싸이클링학회 1993년도 EARTH 발표논문초록
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• pp.23.2-23
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• 1993

• 한국자원리싸이클링학회:학술대회논문집
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• 한국자원리싸이클링학회 1993년도 EARTH 발표논문초록
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• pp.14.1-14
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• 1993

• The Journal of Korean Physical Therapy
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• 제14권2호
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• pp.32-50
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• 2002

The 30 male and female patients of S-oriental medicine hospital which is located in Taegu, who don't have any caidiovascular diseases and skin diseases, agreed to the experiment for finding out the effects of hot and cold therapy. They were divided into 10 experimental groups, that is hot therapy group(experimental 1 group : 10 People), contrast therapy group(experimental 2 group : 10 People) and mustard hot therapy group (experimental 3 group : 10 People).

• 한국의류학회지
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• 제17권1호
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• pp.49-62
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• 1993

This study intends to find out the correspondence of the costumes of the terracotta warriors at the tomb of Qin Shi Huang to the dress of nomadic people. The Chinese took the dress of nomadic people into their costumes so that they might practise shooting arrows from horse back in the Age Of Wars. The terracotta warriors at the tomb of Qin Sin Huang provide us with substantial evidence that Qin Dynasty inherited the system of wearing the dress of nomadic people from Zhao. Figures of calvarys wear the jackets of nomadic people, but figures of other warriors wear Han jackets. This means that the aim of taking the dress of nomadic people is to be convenient in practising shooting arrows from horse back. Nomadic people adjusted their jackets to left, because they road on a horse from left for being the tunga only on the left. But calvarys adjusted their jackets to right. In those days, China didn't have a tunga. So there was no necessity for riding from left. And Chinese were accustomed to adjusted their jackets to right. This is the reason why calvarys adjusted their jackets to right, though they wear the dress of nomadic people. Soldiers wear trousers. Some have puttee, some have their leg bounds. All the soldiers tightened their coats or jackets with belts which were inhereted from nomadic people. They wear either shoes or short boots. The figures are classified according to rank, espicially in their hats and armours. General wears a cap adorned with pheasant' feathers, officer wears an unadorned cap, and men are hatless or in turbans. Calvary's headgear looks like a p'ing-chin-tse which was correspondence to the headgear of nomadic people. Soldiers wear armours according to duty, and armours are differentiated by rank. From the state of terracotta warriors, I think that the warriors were made from BC 246 to BC 210 which is equal to the date of making the tomb of Qin Shi Huang. Then the date of making the terracotta warriors was between 60 and 100 years since the king Wu Ling of the state of Zhao took the dress of nomadic people.