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A Survey on Health Management and Life Habits for the Urban Salaried Workers (도시 직장인들의 생활습관 및 건강관리 실태 조사에 관한 연구 -5대도시(부산, 여수, 창원, 진주, 인천)를 중심으로 -)

  • 정복미;임상선;김은실
    • Journal of the Korean Society of Food Science and Nutrition
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    • v.31 no.3
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    • pp.482-491
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    • 2002
  • This study was to evaluate health management and life habits of the urban salaried workers. The results showed the followings: There were more men than women who thought their health good (p<0.01). Stomach disease was the highest in the subjects, and the second was liver disease (p<0.001). Of respondents, 10% always exercised in the morning, 26% often, and 63% never. Men took exercise more regularly than women (p<0.001). The kinds of exercises were walk (33%), jogging (25%), physical training (14%), golf (6.4%), rope jumping, and tennis. Men ate healthy drug more than womon. Most of men thought that sports were the best for health management. Women considered that baying regular habits was the best for control of her health. The smoking rate of respondents was 41%, and the rate in Chinju showed higher than the other area (p<0.001). Man smokers were more than women (p<0.001). Drinking rate of respondents was 78%. Men enjoyed soju, while women liked beer (p<0.001)

Media Scholars and Power: The politicized intellectuals hanging on the dangerous rope (언론학자와 권력: 정치화된 지성의 위험한 줄타기)

  • Choi, Nakjin;Kim, Sunghae
    • Korean Journal of Legislative Studies
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    • v.22 no.2
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    • pp.113-156
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    • 2016
  • Media scholars take a lion stake in power circle. Not only do they take a part in media policies but seize prestigious positions like board members in Korea Communication Commission(KCC). Unfortunately, though, little has been known about who they are, what qualifications they have, and whether they meet public interests. This paper attempts to unveil the mechanism of those politicized intellectuals who are specialized on the media. Two categories divided into 'representative' and 'expertise' are employed for this purpose. On the one hand, the representative means the degree of committment into such public services as participation in conferences or non-profit organizations. On the other hand, the number of research articles, books and projects belong to the expertise. Evaluation levels consist of 'excellence, good and average' were allocated to those scholars who are(were) in 'Power Hole,' where decision makings come into being. Some interesting observations were made though this study. First of all, such criteria as representative and expertise vaguely suggested by the laws were hardly fit into those intellectuals, Rarely did they commit into public service let alone showing vigilance in academic activities. Secondly, both ideological loyalty and political activities in line with the government had much to do with taking such positions. Thirdly, not surprisingly, it showed that to graduate from Seoul National University and have Ph.D. degree from U.S.A. was one of the most essential factors. In final, most of them were very good at taking advantage of the press in way of boosting their publicity. To attend at policy making processes either in form of board members or advisers is inevitable for media experts. However, as shown in this study, such qualification of public service and academic eagerness shouldn't be underestimated. Academic integrity not selling intelligence solely for private interests needs to be protected as well. The authors hope this study to provide a valuable opportunity to establish a kind of ethical standards in participating into politics.

On the Research of 17th Century Joseon Dynasty's Bulsang, a Buddist Statue, Manufacturing Technique by Examining the Daeungbojeon Hall Samse-bulsang, The Buddha of the Three Words, at the Haenam Daeheungsa Temple (해남 대흥사 대웅보전 삼세불상을 통해 본 17세기 조선시대 불상의 제작기법 연구)

  • Lee, Su-yea
    • Korean Journal of Heritage: History & Science
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    • v.47 no.1
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    • pp.164-179
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    • 2014
  • The Buddhas of the Three Words in a form of arranging Bhaiṣajyaguru and $Amit{\bar{a}}bha$ at its side based on ${\acute{S}}{\bar{a}}kyamuni$ at the center is enshrined in Daeungbojeon Hall of Daeheungsa Temple located at Haenam. So far, this Buddhas of the Three Words has been known as a wooden Buddha statue. However, as a result of X-ray screening, in left/right Buddha statues excepting main Buddha, wood and molding clay layer were observed at the same time. Therefore, this study intended to observe its internal structure, grafting method and to clarify making technique of Buddha statue during Joseon era based on image information being obtained through X-ray screening of The Buddhas of the Three Words of Daeheungsa Temple. As its result, it was revealed that form of ${\acute{S}}{\bar{a}}kyamuni$ was completed by mainly grafting 5 pieces of timber and this statue shows a typical wood grafted Buddha statue during Joseon era. Form of Bhaiṣajyaguru and $Amit{\bar{a}}bha$ were completed based on molding technique by applying clay on sculpture similar to its appearance after sculpturing more than 10 pieces of timber through its grafting. In other words, internal timber is considered to play a role of its core and grafting method of timber is more close to a technique of molding Buddha statue than to that of wooden Buddha statue during Joseon era. However, clay was directly applied on timber thinly, not applying clay thickly on it after winding straw rope on wooden core and its characteristic is that its facial area was completely composed of wooden construction only. Therefore, it is hard to rule out a possibility that the original sculpturing intention of an artist might be a wooden Buddha statue but in view of the fact that a word, 'molding' was used in a record of relics buried in statue, it could be seen that this Buddha statue might have been recognized as a molding statue at the time when creation of this statue was completed. It is considered that number of case of making statue based on this technique would be more increased when more results of X-ray screening should be accumulated and if more data should be collected, it would provide a significant evidence for identifying chronological, regional aspects of making technique of Buddha statue.

A Study on the Transmission of 'Soeburi-Song' in Ulsan (울산쇠부리소리의 전승 양상)

  • Yang, Young-Jin
    • (The) Research of the performance art and culture
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    • no.37
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    • pp.157-186
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    • 2018
  • Ulsan Soeburi song was reenacted in the 1980s based on the testimony and songs of late Choi Jae man (1987 death), the last blacksmith of the iron production plant at Dalcheon dong, Ulsan in August 1981. The purpose of this study is to analyze Soeburi song from the musical perspective based on 13 kinds of data including video in 1981, and confirm the changing patterns in the tradition process. The derived results are summarized as follows. In the results of examining Soeburi Song data in 2017, the percussion instruments consist of kkwaenggwari 2 (leading small gong 1, follow small gong 1), jing 2 (large gong 2), buk 4 (drum 4), janggu 4 (double headed drum 4), taepyongso 1 (Korean shawm 1), and Jangdan (rhythm) consists of five such as Jilgut, Jajinmori, Dadeuraegi, Deotbaegi, Jajin Deotbaegi. The vocal songs are sung accompanied by the Deotbaegi Jajin Deotbaegi (beat) of quarter small triplet time, or without accompaniment. The scale is mostly Mi La do's third note or Mi La do re's fourth note, and the range does not exceed one octave. All the cadence tones are the same as La. From the results of observing Soeburi song performance until today after the excavation in 1981, it is found that there are four major changes. First, the composition of the music is differentiated into 'long Jajin (slow fast)', and , , and are added. Second, the singing method is based on 'single cantor + multi post singers' since 1980's reenactment, and a single post singer was also specified from time to time. In addition, , which was performed in 2013, became the foundation of . Third, a melodic change of was observed. All beat structures are quarter small triplet time, but the speed gets slow, Mi La do's three notes are skeletonized to be corrected with high re and low sol, and then the characteristics of Menari tori (the mode appeared in the eastern province of the Korean peninsula) are to be clear. Lastly, the four percussion instruments such as kkwaenggwari, jing, janggu, and buk are frequently used, and depending on the performance, sogo (hand drum), taepyongso, yoryeong (bell) are also added. Jangdan played Jajinmori, Dadeuraegi, Deotbaegi and Jajin Deotbaegi from the beginning, and thereafter, the Jilgut Jangdan was added. Through these results as above, it is confirmed that at the time of the first excavation, a simple form of such as has been changed into a male labor song, the purpose of which has changed, and that the playability has become stronger and changed into a performing arts.

Analysis of the basic items and safety accidents occurring during the fishing operation in coastal improved stow net fishery by the questionnaire survey (설문조사를 통한 연안개량안강망어업의 기본 사항 및 어로 작업 중 발생하는 안전사고 분석)

  • CHANG, Ho-Young;KIM, Min-Son;HWANG, Bo-Kyu;OH, Jong Chul
    • Journal of the Korean Society of Fisheries and Ocean Technology
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    • v.57 no.1
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    • pp.57-68
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    • 2021
  • In order to collect basic data for the improvement of fishing systems in coastal improved stow net fishery, a questionnaire survey and on-site hearing were conducted from May 10 to June 11, 2019 on the basic items of coastal improved stow net fishery and safety accidents that occurred during fishing operation. The questionnaire for the survey on the actual conditions of coastal improved stow net fishery consisted of a survey on basic matters (six questions) and a questionnaire (six questions) on safety accidents occurring during fishing operation. The results of the survey on basic items were analyzed by region (Incheon, Seocheon, Gunsan and Mokpo), by the captain's age (less than 50 years of age, 50 to 60 years and more than 60 years of age), by the captain's career (less than 20 years, 20 to 30 years, 30 to 40 years and more than 40 years) and by the age of fishing vessel (less than 10 years, 10 to 20 years and more than 20 years). According to the survey on basic items of coastal improved stow net fishery such as the captain's age, the captain's career, the age of fishing vessel, the fishing nets in use, the crews on board and the operation days per voyage by region, the average captain's age was 55.7 years, the average captain's career was 20.5 years, the average age of fishing vessels was 9.0 years, the average numbers of nets used by fishing boats was 14.0 sets, the average numbers of crew on board a fishing boat was 4.4 persons and the average numbers of operation days per voyage was 4.9 days (p < 0.05). As a result of the survey on safety factors during fishing operations, such as experience of ship accidents, major causes of ship accidents experienced, causes of ship accidents (first priority), experience of human accidents, major causes of human accidents, and causes of human accidents (first priority), more than 96% of the respondents experienced ship accidents including collisions with other vessels or fishing gear during fishing operations. The most significant cause of the accident was the other's fishing gear installed in the fishing grounds. The first possible causes of ship accidents during fishing operations were found to be other fishing gear installed in fishing grounds, steering or engine failure, and inability to avoid accidents during casting and hauling nets. The survey of the experience of human accidents, such as injuries or sea falls, showed that more than 90% of the respondents experienced human accidents during fishing operations. The most important cause of accidents experienced during fishing operations was stucked in a fishing gear during casting and hauling nets. The first important causes of accidents during fishing operations were movement of the fishing gear during casting and hauling nets, damage of the fishing gear such as rope cutting. The results are expected to be provided as a basic data to prevent safety accidents occurring during fishing operation and improve the fishing system in the coastal improved stow net fishery.

A Study on Communal Action as Found in the Ox Seeking Pictures of Daesoon Thought (대순사상 심우도의 공공작용 연구)

  • Kim, Yong-hwan
    • Journal of the Daesoon Academy of Sciences
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    • v.31
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    • pp.165-197
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    • 2018
  • The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

Development for Fishing Gear and Method of the Non-Float Midwater Pair Trawl Net (II) - Opening Efficiency of the Model Net according to Front Weight and Wing-end Weight - (무부자 쌍끌이 중층망 어구어법의 개발 (II) - 추와 날개끝 추의 무게에 따른 모형어구의 전개성능 -)

  • 유제범;이주희;이춘우;권병국;김정문
    • Journal of the Korean Society of Fisheries and Ocean Technology
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    • v.39 no.3
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    • pp.189-196
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    • 2003
  • In this study, the vertical opening of the non-float midwater pair trawl net was maintained by controlling the length of upper warp. This was because the head rope was able to be kept linearly and the working depth was not nearly as changed with the variation of flow speed as former experiments in this series of studies have demonstrated. We confirmed that the opening efficiency of the non-float midwater pair trawl net was able to be developed according to the increase in front weight and wing-end weight. In this study, we described the opening efficiency of the non-float midwater pair trawl net according to the variation of front weight and wing-end weight obtained by model experiment in circulation water channel. We compared the opening efficiency of the proto type with that of the non-float type. The results obtained can be summarized as follows:1. The hydrodynamic resistance was almost increased linearly in proportion to the flow speed and was increased in accordance with the increase in front weight and wing-end weight. The increasing rate of hydrodynamic resistance was displayed as an increasing tendency in accordance with the increase in flow speed. 2. The net height of the non-float type was almost decreased linearly in accordance with the increase in flow speed. As the reduced rate of the net height of the non-float type was smaller than that of the net height of the proto type against increase of flow speed, the net height of the non-float type was bigger than that of the proto type over 4.0 knot. The net width of the non-float type was about 10 m bigger than that of the proto type and the change rate of net width varied by no more than 2 m according to the variation of the front weight and wing-end weight. 3. The mouth area of the non-float type was maximized at 1.75 ton of the front weight and 1.11 ton of the wing-end weight, and was smaller than that of the proto type at 2.0∼3.0 knot, but was bigger than that of the proto type at 4.0∼5.0 knot. 4. The filtering volume was maximized at 3.0 knot in the proto type and at 4.0 knot in the non-float type. The optimal front weight was 1.40 ton.

A Study on the Visions of Zechariah in the Old Testament from a Perspective of Analytical Psychology (구약성서 '스가랴'서의 환상에 대한 분석심리학적 연구)

  • Sang Ick Han
    • Sim-seong Yeon-gu
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    • v.29 no.1
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    • pp.1-45
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    • 2014
  • Mystic experience such as seeing an vision could be explained as experiencing elusive and mysterious unique existence in religious way. In depth psychology, which is based on unconsciousness like analytical psychology, this could be explained as a something that gives a meaning of life and purpose through discovering health and healing. The importance of primodial experience in depth psychology is that it can possibly discover the base of present acts. In Christian theology, symbolic mystery and truth of religious experience that appear in Christian tradition have interest on human situation. These two fields' approach methods are different, but both show common interest on unique experience which can be said properly as raw experience. Various visions appear in many parts of the Bible. Among many visions, the book of Zechariah, one of the 12 Prophets, describes rich and diverse 8 visions through chapter 1 to chapter 8. However, due to the Genre of revelation, it lacks historicity, and because of vagueness and symbolic meanings, its visions are hard to understand and interpret. Theologically, visions of Zechariah show communality of Israelites by reconstructing kingdom of Judah and church in a way of historical circumstances. Though, these visions could deliver the meaning of an ethnical aspect as reporting continuous conversation between the God and humans. Furthermore, it could mean a personal aspect of the Prophet Zechariah as reaching for a opportunity of new change. Moreover, those who read these visions could try to interpret the meanings of various images which represent meeting mysterious existences. Therefore, the Author would concentrate on the fact that 8 visions in the book of Zechariah, which has not been received much attention to neither Christians nor non-believers, develop in chiastic structure (stylistic contrast), so that tries to interpret the first, second, seventh, and the eighth visions in analytic psychology way. In visions of Zechariah, excepting the 4th vision which probably was inserted later, rest of 7 visions each shows the stage of the hours of darkness. 1st to 3rd visions represent evening, 5th vision represents deep in the night, and 6th to 8th visions represent dawn to morning. Moreover, since structure of visions arranged in chiastic way, horse appears in 1st and 8th vision, measuring rope and measure tools are used as main motif in 2nd and 7th vision. However, same motifs could have different symbolic meanings and roles as visions are formed in different situations and conditions. In the first vision, angels who ride horses look around the world and report it is calm and peaceful. Concerning the political situation back in the day, the world being calm and peaceful in the beginning of evening means that it is not ready to change to a whole new world. Psychologically, if there is no readiness to adopt new world, it means being hopeless. It is sending you a message to get out of those kinds of situation. Moreover, appearance of four angels who rode red, brown, and white horses to a myrtus tree in the valley means that it is time for individuation and it is right and good timing for changing. In second vision, you will be able to see that Israelites had long years being caught in the shadows by foreign country, and long years succumbed by the strength of four horns, which shows the progress of renewing strength and being oneness with oneself from overwhelmed situation by paternity. In seventh vision, meaning of two women bringing the godness of the sky, who were locked up in a rice basket, back to the temple in Babylon is going towards in a level of Self-actualization by separating one's ego captured excessively by matherhood and putting back to a place where it was before. In eighth vision, chariots pulled by horses are scattered far and wide, and horses which went to north had rest in the land of North. After horses and chariots are seen between two mountains of bronze with the image of Self and anima/animus. These images can be explained as the changing progress are almost completed and the God and human, in other words Self and ego are being united and is now time for rest. All of 8 visions contains the conversation between angel and Zechariah who willing to know the meaning of visions. Zechariah asks the angel actively about the meaning of visions because of his wish for Israelites to return home and rebuild church. Conversation among the God, Zechariah, who asks questions until he knows everything, an Angel, who gives answer to given questions, is conversation between ego and anima/animus. Eventually, it is a conversation between Self and ego.