• 한국식품영양과학회지
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• 제42권12호
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• pp.2012-2018
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• 2013

쌀을 이용하여 제조한 술덧을 이용하여 상압다단식증류기, 상압단식증류기와 감압단식증류기를 이용하여 증류한 증류식소주의 주요 향기성분 및 증류 수율에 미치는 영향과 숙성된 증류주의 여과방법에 따른 주요 향기성분 변화를 조사하였다. 증류에 사용된 술덧의 알코올 함량, 비중 및 가용성 고형분 함량은 각각 15%, 0.997, $10^{\circ}Brix$이었으며, 총산 함량 및 아미노산 함량은 각각 0.25 및 0.15 g/100 mL로 증류주 제조에 적합하였다. 증류주의 향기성분 중 퓨젤오일은 i-amyl alcohol> i-butanol> n-propanol> n-butanol 순으로 검출되었다. 또한 전체 퓨젤오일 함량은 상압다단식증류기를 이용하여 증류하였을 때 가장 많았으며(6,676 mg/L), 증류기 종류에 관계없이 증류과정 중의 초류(4,884~4,931 mg/L)에 가장 많이 함유되어 있었다. 에스테르 화합물은 ethyl acetate가 주된 에스테르 화합물이었으며 초류에서 1,727~2,203 ${\mu}L/L$, 본류에서 68~97 ${\mu}L/L$가 검출되었다. 전체 에스테르 화합물 함량은 상압다단식증류기를 이용하여 증류하였을 때 가장 많이 검출되었으며, 증류기의 종류에 관계없이 초류에 가장 많이 함유되어 있었다. 각 증류기 별로 증류한 증류주를 숙성시킨 후 활성탄 여과 및 냉동 여과를 시킨 다음 향기성분은 여과방법에 따른 변화가 미비하였다.

• 한국산학기술학회논문지
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• 제14권8호
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• pp.3887-3896
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• 2013

본 연구의 목적은 쌀을 원료로 하여 증류주 제조시 쌀 특성에 적합한 최적의 증류주 효모를 선발하는데 있다. 사용된 5종류의 효모는 전반적으로 정상적인 발효패턴을 보였으나 송천효모(Y1)와 증류주 효모(Y5)가 다른 효모에 비해 우수한 발효력을 보였다. 또한 발효후 술덧을 분석한 결과 고급알코올은 증류주 효모(Y4, Y5)에서, 에스터는 송천효모(Y1)와 증류주효모(Y4, Y5)에서 유의적으로 높게 검출된 반면, 유기산 함량은 증류주 효모(Y3, Y4, Y5)에서 유의적으로 높게 나타났다. 발효술덧을 동증류기를 이용한 상압증류한 증류주 분석 결과 송천효모(Y1)와 증류주 효모(Y5)가 최종 알코올 농도가 높아 제조수율에 유리한 것으로 판단되며, 고급알코올과 에스터 등 향기 성분은 발효술덧 분석 결과와 같이 고급알코올은 증류주 효모(Y4, Y5)에서, 에스터는 송천효모(Y1)와 증류주 효모(Y4, Y5)에서 유의적으로 높게 나타나 발효술덧의 향기 패턴이 증류주에 대부분 전이되는 것으로 판단된다. 효모별 발효특성과 발효술덧 및 증류주의 물리화학적 특성, 관능평가를 종합한 결과 증류주 효모인 siha aktivehefe 6 brennereihefe(Y5)가 쌀을 이용한 증류주 품질 최적화에 가장 적합한 효모로 선발되었다.

• 건축역사연구
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• 제10권4호
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• pp.43-55
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• 2001

Living spaces are the results of social environment and also the reflection of the viewpoints by their residents toward human culture and society. Therefore, in studying living spaces, the true essence of the spaces could be easily distorted when cultural and symbolic motives and values are disregarded and only their apparent characteristics are looked into. Hence, it's necessary to simultaneously understand both physical dwelling spaces from architecture's view points and social ideas, simultaneously, of people who form and interact with the spaces. Hence, this paper tries to study housing religion which is one of shamanistic religions which, in turn, have been the fundamental element of ancient religions and came into existence on the basis of dwelling spaces. This study presumes that house religion may have been permeated with its creators' ideas about living and those ideas could be one of those factors which plays a role in organizing of dwelling spaces. As such, with these prior analyses, this thesis attempts to understand the meaning of various dwelling spaces via the characteristics and functionalities of various house spirits which are mentioned in a local house religion and also will find out spatial harmony of Korean traditional living spaces by way of corelations among living spaces, people, and personalized house spirits. Almost all traditional Korean houses have assigned a house spirit to their individual dwelling space. This means a traditional house was considered as a scared space in a secular world called human society and the space was actually intended to protect sacredness of dwelling places from earthliness outside. So when the hierarchy of house spirits in housing religion is projected to a Korean traditional house, it can be shown that a dwelling house as a building was personified to a respectable human status. In other words, it can be concluded that each space was synonymous with a dwelling place for each house spirit and was considered a sacred godly place. In a nutshell, not only each space in a Korean traditional house was a physical and functional space, but also it formed a scared spatial place along with the concept of house spirits intending to ward off disasters and enjoy a comfortable life through those religious symbols and meanings. Housing shamanistic religion which has long been existing with residents and their lives is seeped with the viewpoints of the residents toward life, and hence understanding the meanings and organization of Korean traditional housing can reveal commonly practiced principles of spatial organization of the traditional houses. Therefore an analysis of Korean traditional housing on the basis of humanistic social ideas will help learn Korea's traditional houses which need to be understood in various methods.

• Journal of Preventive Medicine and Public Health
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• 제37권2호
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• pp.133-140
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• 2004

Purpose : To investigate the association between the type of preferred alcoholic beverage and drinking pattern and health characteristics. Methods : A Cross-sectional study was conducted from 22 April to 3 May in 2002. 301 females and 699 males aged 13 to 59 were personally interviewed. Data on sociodemographic characteristics, drinking pattern and health characteristics were collected. 735 drinkers who were 19 year-old or over were included in analysis. Beverage preference was classified 3 categories: Beer drinker, wine drinker(including wine, makguly, chungju and yakju) and soju drinker (including soju and spirits). Results : Beer drinkers were likely to be females. Compared to wine or soju drinkers, beer drinkers were less frequently drank, and consumed less total alcohol per week and less alcohol per 1 drinking among both male and female. Controlling for various confounders, beer drinker had significantly less total alcohol consumption per week, and alcohol consumption per 1 drinking than wine and soju drinker. Conclusion : Beer drinking were associated with less smoking in males and healthy drinking pattern in both gender than soju drinking.

• 한국농촌건축학회논문집
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• 제11권1호
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• pp.25-36
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• 2009

Coastal village and Inland village was village in jeju. This study was cultural elements of stone to village in jeju. Memorial Stone and Stone Monument Street, Shrine, An altar of sarificial site for village tutelary spirits, Bangsatap(pagoda), 25 Bongsu(25 beacon fire stations) and 38 Yeondae(38 signaling sites), Hwanhaejangseong Fortress, Grave wall and Horse pasture walls were included in elements of history and culture to village in jeju. An altar of sarificial rite for village tutelary spirits was generally on the a hill near a village, built of Stone wall. Bangsatap(pagoda) was the kind and the size of stone to a location, that expresses the form and the scale. the form of grave wall was the oval or the rectangle, the latter was frequent. Thatched houses in jeju and facilities in a house, Stone wall, Tongsi(pigsty), Paeng namu and A heights of stone, Spring water and Water collected in a depression, Stone Weir, Horse mill and Dodaebul(Old Lighthouse) were included in elements of life and culture to village in jeju. Stone wall has the multiplicity of the size and the building method in the use, the function and the region. The form of Stone weir was the rectangular figure or the curvilinear figure, the section of that was the right triangle or the rectangular form.

• 한국의류학회지
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• 제35권6호
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• pp.687-699
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• 2011

Folk costumes in East Asia are characteristic in their colors of the five-element colors based on natural colors or achromatic colors (such as white or black) that imply the beauty of nature or the beauty of naivety. The Asian look adopts forms of Asian costumes into western costumes in terms of structure, silhouette, ornament, pattern, and color; in particular, color had very limited attributes. This study is a comparative study on colors, shown in East Asian folk costumes and the Asian look. It discovered the differences of color in East Asian folk costumes and the Asian look to discuss the backgrounds of difference. For research, it simultaneously conducted literary reviews and empirical research based on the Asian look. Asian colors that appeared in some costumes of the Asian look were influenced by East Asian costumes, while the primary color of playfulness or color for low chroma or black exuding a contemporary nuance (common in the western fashion) were prevalent. This revealed that the costume that had the attribute of playfulness in terms of structure, ornament, or patterns is adopted in western fashion through the fusion of eastern forms and pastiche. Colors of the Asian look are different from those of East Asia with superficial imitation, in which all the East Asian spirits and symbolism are lost. While folk costumes of East Asia hold symbolism derived from Asian spirits, the Asian look disintegrates the ideology of East Asian costumes and replaces it with a Postmodern playfulness.

• 대한한의학원전학회지
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• 제27권2호
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• pp.97-107
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• 2014

Objectives : This study aims at exposing interaction between socio-cultural influence on medicine, and the strong quest for rational explanation concerning the evil-spirit(鬼邪) related disease, namely Sasu(邪祟), in medical history. Methods : In order to apprehend the change of perception, Chinese medical classics referring directly to Sasu(邪祟), as well as Korean medical classics from Joseon dynasty were reviewed. Results : In Chinese medical texts, discriminating pseudo-sasu(類似邪祟) from evil-spirit related sasu had been one of the main concerns. And Chinese were more inclined to specify treatment plan for pseudo-sasu than handling evil spirits. On the contrary, Korean medical texts show common interests in eliminating evil spirits throughout Joseon dynasty. Conclusions : Since medicine is under the influence of socio-cultural condition, it cannot escape from the epistemology of corresponding society. Evil-spirit related disease therefore could remain within the sphere of medical discussion until very recently. If we observe the disease under the frame of culture, we not only can obtain broader view on dynamic nature of medical conceptions, but also gain better insight to understand medical classics.

• 노동경제논집
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• 제23권1호
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• pp.27-45
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• 2000

노사관계 시스템이론을 기초로 하여 노사관계의 유형 또는 질적 수준을 결정하는 요인들을 식별한 결과 외부환경요소와 노동조합 및 사용자의 의식과 전략으로 표현되는 주체요소 그리고 교섭, 협의 참여와 노사 상호채널로 표현되는 과정요소로 구성됨을 발견하였다. 기존 연구를 분석해 본 결과 우리 나라 노사관계의 질적 수준을 결정하는 요인으로 노사 당사자의 의식과 전략이 가장 중요하고 그 다음으로 노사간 대화와 협의 및 성실한 교섭이 중요하며 환경요소는 별로 중요하지 않는 것으로 관찰되었다. 노사관계를 개선하는 실천적 과제로서 노사간 상호신뢰와 존중, 경영정보 공유, 상호 충분한 대화와 협의, 노사공동 작업장혁신, 그리고 산업 업종 단위의 노사협의 채널구축을 제시하고 있다.

• 식품과학과 산업
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• 제52권4호
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• pp.410-417
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• 2019

대한민국 전통 증류기인 소줏고리를 현대화 하는 연구도 진행되고 있는데, 세라믹 재질에서 오는 열소비 특성과 다공성 흡착능 등의 성질을 이용해 고품질 증류식소주 제조가 가능한 현대화된 한국형 증류기 개발이 목표이다. 이를 위해 한국식품연구원과 한국세라믹기술원의 기술융합 연구가 진행되고 있다. 증류기의 기술개발과 함께 다양한 방법으로 증류주를 생산할 수 있게 됨에 따라 우리나라 소주도 각양각색의 제품 생산이 가능해졌다. 원료의 풍미가 그대로 살아 있는 소주, 특정 향미를 강화시킨 소주, 주질에 악영향을 주는 성분을 제거한 소주 등 소비 기호에 따라 맞춤형 소주도 가능해 질 것으로 기대한다.

• 동남아시아연구
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• 제22권2호
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• pp.171-199
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• 2012

Saman, a novel written by Ayu Utami, has been recognized as the symbol of the politico-social changes, which began to occur since the collapse of Suharto' New Order regime in 1998. In the novel, Ayu Utami showed the spirits of resistance against various absurd socio-political circumstances during the New Order era such as pressure on discussion, abuse of power, politics-business collusion, patriarchism, and suppression of gender. In representing those spirits, Ayu Utami used unconventional structure-making, fresh feedback and multilayered descriptions of the figures, which brought her a fame as the pioneer of the Fragrant Literature (Angkatan Wangi or chick-lit). Ayu Utami particularly criticized that, under the name of sustaining the national integrity and identity, the New Order regime enhanced patriarchal system, which consequently infringed gender equality and women's rights to self-determination. In addition, Ayu Utami argued that the abuse of power and politics-business collusion, which were prevalent during the New Order period, destroyed lives of the masses and the Indonesian society.