• Journal of Family Resource Management and Policy Review
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• v.15 no.3
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• pp.1-22
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• 2011

The purpose of this study is to offer basic data on family rite education, as well as to suggest future directions for family rites by surveying differences in the understanding and the practice of family rites among female undergraduates, who will be the future leaders of our society. General proclivity toward, and differences between understanding and practice of family rites, as well as the effect of socio-demographic variables on these differences, were further verified with a one-way ANOVA, a t-test, and a Duncan's Multiple Range Test. This study had two main findings. First, the gap between understanding and practice in family rites, ordered from largest to smallest by sub-sphere, was found to be: coming-of-age ceremonies, birthday rituals, ancestral rituals, funeral rites, and wedding ceremonies. Second, as for the results of the analysis of the difference between understanding and practice of family rites in female undergraduates according to socio-demographic variables, among a total of 18 variables, significant differences were found in: own religion, brother's rank, mother's religion, father's religion, mother's job, place where the individual grew up, having experienced family rites, education. place of residence, and monthly income. In the face of a changing era and environment, the basic spirit of family rites has not changed. However, a new harmony between tradition and modem times is needed. This can be achieved through the establishment of a suitable form of rites for the present age, while taking on a modem acceptance of the significance traditionally associated with these rites.

• The Journal of the Korea Contents Association
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• v.14 no.4
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• pp.29-36
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• 2014

The recent small-scaled family form is making a great influence on sharing pictures of their children with family as well. As parents are usually taking pictures of their children with their smart-phones, the form of sharing pictures with families through SNS or text messages or uploading pictures of their children in mobile mini-homepage is becoming prominent these days. But when events of an each family member taking pictures occur, such as in 'the hundredth day party' or 'first birthday party' and exchange them through text messages or SNS, it would be difficult to gather their children's picture and view them all together other than the ones that they took themselves as it is difficult to send each and every picture. Also, another problem of managing pictures occur because the source of picture all differ from each other. There fore, to solve these problems, this study intends to suggest a co-family managerial photo management mobile application UI for family members to participate in gathering and organizing pictures that they took with their own smart-phones in a specific space and produce a mobile album.

• Journal of Digital Convergence
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• v.12 no.2
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• pp.495-501
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• 2014

This research paper is applying Family Tree with Story Authoring System on the previous research study about writing tool data model on interactive storytelling about family history. In this study, primary personal information holding identity of the person such as name, birthday and family tree, given at birth, was categorized into secondary function defined as "family contents" consisting of family achievements, episodes and experiences. Family contents was restructured to be used as creative ingredients to increase the value and usage of family contents...Family Tree with Story writing system enables users to create text, images, videos and digital contents based on experimental knowledge collected from the first and second generations.

• Journal of the Korean Society of Food Culture
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• v.8 no.1
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• pp.21-42
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• 1993

To understand the dietary culture in Poongki region which was established as Kamrokchon of a folk community, the transmission pattern of the traditional dietary life was investigated by questionnaire to 383 housewives, and the results are as follows : 1) Daily diet : Among 65 traditional main dishes of 6 areas including Kyungsangdo, D’cokguk of Kyungsangdo was consumed most frequently, 87%. General consumption rate based on origin of food was 33.3% of Kyungsangdo, 21.2% of Chungchongdo, 13.1% of Kangwondo, 11.9% of Hwanghaedo, 1.1% of Pyungando and Hamkyungdo, respectively. Among 243 traditional minor dishes, Doenjangjjigye and Kochuchang of Kyungsangdo were most consumed as rates of 91.6%, 89.3%, respectively. General consumption rate based on origin was in order of 38.4% of Kyungsangdo, 19.3% of Chungchongdo, 14.9% of Kwangwondo, 10.4% of Hamkyungdo, 8.7% of Hwanghaedo and 8.3% of Pyungando. 2) Special diet : Among 66 traditional D’ocks, Injeolmi of Hamkyungd was consumed most freguently, 58%. General consumption rate based on origin was in order of 26.3% of Hwanghaedo, 17.6% of Kyungsangdo, 16.1% of Kwangwondo, 16.0% of Hamkyungdo, 13.0% of Pyungando and 11.0% of Chungchongdo. Among 27 cookies, Kangjeong of Hamkyungdo was consumed most frequently 46.7%. General consumption rates based on origin was in order of 55.7% of Hamkyungdo, 22.7% of Kyungsangdo, 2.4% of Pyungando, 5.8% of Kwangwondo, 3.0% of Chungchongdo and 0.4% of Hwanghaedo. Among 19 refresh drinks, Kamju of Kyungsangdo was consumed most frequently, 76.0%. General consumption rate based on origin was in order of 74.3% of Kyungsangdo, 7.8% of Chungchongdo, 6.9% of Hamkyungdo, 5.9% of Hwanghaedo and 5.1% of Kwangwondo. 3) Ceremonial diet : Myyeogguk and Baeksulgi for the 100-Days ceremony and Hynbab and Baeksulgi for the First Birthday were used mainly. For birthday, noodle(59.5%) for lunch besides rice as main dish and Soojeoggwa(37.9%) were served and noodle(30.8%) was used for host. Thirty percent of the varieties used traditionally for Pyehak and 40-50% of the varieties for Jesa(Memorial day) are still prepared currently. 4) Seasonal diet : For Jeolsik(major seasonal diet), the usage rates are as follows : D’ockguk(87%) for Jeongwolchoharu, Ogokbab(77.6%) for Jeongwoldaeborum, Patjuk(72.6%) for Dongji, Samsaeknamul(54.1%) for Chusuk. Relatively high usage rates of Surichi-D’ock(40.5%) for Dano and Mandu(40.5%) for Suddalgumumnal are probably due to the immigrated people from this area and the geographical effect. The consumption rates of Sisik(minor seasonal diet) for Chunghwajeol, Samjinal, Youdooil, Chungyangjeol and Muoil are about 10% and the rates for Chopail and Chilsuk are followed. Gaejang and Nangmyon for Sambok used as a rate of 32%. 5) Others : Table pattern; Table for one person(4.7%), table for two(16.7%), table for several(64.2%), table with chair(14.4%) are used. Serving pattern; All-together style(69.7%), monopoly style(24.0%), personaldish style(6.3%) are used. Cooking ware; Among 95 varieties, Doma and Jangban are used most(62.7%) and Pulmae, Poonju and Budulgori are never used. Nine sorts besides Jeongoltle are used as a rate of less than 1%. About 25% of total subjects were the immigrants from other areas. Some of them were moved in due to Chunggamrok. In conclusion, the usage of the traditional food is thought to be maintained well despite of the rapid change to incustrialized society because the native Kyungsangdo foods are combined with foods from the neighboring Kwangwondo, Chungchongdo and northern area.

• Fashion & Textile Research Journal
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• v.9 no.1
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• pp.24-34
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• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.

• The Korean Journal of Applied Statistics
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• v.23 no.1
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• pp.189-196
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• 2010

It is never an easy task to physically randomize the sequence of cards. For instance, US 1970 draft lottery resulted in a social turmoil since the outcome sequence of 366 birthday numbers showed a significant relationship with the input order (Wikipedia, "Draft Lottery 1969", Retrieved 2009/05/01). We are motivated by Laplace's 1825 book titled Philosophical Essay on Probabilities that says "Suppose that the numbers 1, 2, ..., 100 are placed, according to their natural ordering, in an urn, and suppose further that, after having shaken the urn, to shuffle the numbers, one draws one number. It is clear that if the shuffling has been properly done, each number will have the same chance of being drawn. But if we fear that there are small differences between them depending on the order in which the numbers were put into the urn, we can decrease these differences considerably by placing these numbers in a second urn in the order in which they are drawn from the first urn, and then shaking the second urn to shuffle the numbers. These differences, already imperceptible in the second urn, would be diminished more and more by using a third urn, a fourth urn, &c." (translated by Andrew 1. Dale, 1995, Springer. pp. 35-36). Laplace foresaw what would happen to us in 150 years later, and, even more, suggested the possible tool to handle the problem. But he did omit the detailed arguments for the solution. Thus we would like to write the supplement in modern terms for Laplace in this research note. We formulate the problem with a lottery box model, to which Markov chain theory can be applied. By applying Markov chains repeatedly, one expects the uniform distribution on k states as stationary distribution. Additionally, we show that the probability of even-number of successes in binomial distribution with trials and the success probability $\theta$ approaches to 0.5, as n increases to infinity. Our theory is illustrated to the cases of truncated geometric distribution and the US 1970 draft lottery.

• Journal of Korean Academy of Nursing
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• v.31 no.1
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• pp.94-106
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• 2001

The purpose of this study was to verify the use of Seo's Elderly Stress Scale (SESS), which was developed in 1996. Through the modified tool, it is possible to examine the stress of Korean elders and to contribute to the welfare of them. The subjects were 350 elders over 65 years old who live in Seoul, Kwang-Ju, Yang-Ju Gun Kyung-ki Do, Ui-Jong Bu, and Young-Am Kun, Jeun-Ra Nam Do. the data of 331 elders (94%) were analyzed. Data were collected between January and March in 1996 and analyzed using the SPSS Win 8.0. The result are as follows: 1. Items with low correlation with the total items were removed. So 27 items were removed and 37 items remained. This 37 items were death in the family and/or close friends, family member's behavior not meeting expectations, marriage of daughter, marriage of son, friction with daughter- in-law, argument among children, children refuse to live with parent, children leaving home, sex injury or accident, in frequest visits from children and grandchildren, providing care for your daughter or daughter-in-law post-partum, decrease in decision making and authority in home, Lunar new year and the harvest featival, house sitting, working in the house, performing a sacrificial rite, missed birthday, not living with the eldest son, decreased eyesight, decreased strength, decreased memory, sleep pattern changes, thoughts about death, loneliness, decreased hearing, change of dental condition, change in your diet or eating style, difficulty in self care, moving because of disease or aging, argument with friend or neighbour, travel, dealing with the procedure of heritage, loss of money or property, not enough pocket money, hearing on elderly neglect in television or radio, hope of going home and ignorant from others. 2. Overlapped items were discussed by colleagues and were modified. 'marriage of daughter' and 'marriage of son' were modified in 'marriage of children'. 'self injury or accidents' and 'family accidents' were modified in to self or family accidents. 3. Factor analysis was done in order to identify validity and three factors were obtained from the result. The first factor familial relation area, included 17 items. The second factor, physical area, included 9 items. The third factor, psycho-socio-economic area, included 9 items. Cronbach coefficient alpha for the 35 items was .923. 4. Pearson's correlation was .704 between SESS and SOS (Symptoms of Stress) in order to confirm construct validity. Based on the result, the following is suggested; 1. The modified SESS needs to be reverified with elder. 2. Korean elder's health promotion can be made by development of stress intervention which was accurately measured with SESS.

• Industry Promotion Research
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• v.8 no.3
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• pp.125-136
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• 2023

This study tried to establish a system of service paradigm by re-examining the Korean play culture through the people who play in the era of King Jeongjo and revealing the integration of modern service culture. The results of this study are as follows. First, King Jeongjo inspired the autonomy and creativity of the participants through the patronage of Changdeokgung Palace and led the renaissance era of Joseon as a creative play. The creative play of the service industry is reborn as a place of innovation that realizes development through a communicative intellectual network. Second, the 60th birthday Jin Chan-yeon and the aesthetics of slowness that evoke artistic play are the language of innovation that transcends language and culture. Artistic play becomes a channel of communication to share happiness with people around the world based on absolute beauty and aesthetic sensibility. Third, Jeongjo was a humanist in Joseon. This humanistic ideology leads to humanistic religion. K-service, which uses religious play as a medium, has a turning point towards healing and happiness as all participants in the service experience sacredness. There is an implication in that it pioneered a service culture by presenting a new paradigm by combining play and service, and laid the groundwork for building a unique area in global business.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.11 no.2
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• pp.422-429
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• 2007

Location awareness is one of the key functionalities to build an U-city. Recently, many of works of the location-aware systems are emerging to commercially apply to on-going large-scale apartment complex based on U-city. As dwellers or cars being attached with active tags are moving in the U-city complex, the active tags periodically broadcast their own identifiers and receivers fixed along the street or in building use those information to calculate location of them. There are several issues to be considered for such an environment. The first is that the number of active tags operating in the same region are large as much as tens of thousands, and the second is that the active tags should be alive without change of batteries more than a year, hence low power consumption is very important. In this paper we propose i) a new architecture for location-aware system considering such issues, ii) technical issues to implement it using active tags, and iii) a mathematical analytic model to investigate overall performance and verify it by comparing with actual experimental results. Through the analysis we can show the theoretical boundary of the lowest packet loss rate and the maximum number of tags with acceptable performance for the systems based on active tags. The results can be applied to practical design of location-based systems of U-City projects.

• Journal of the East Asian Society of Dietary Life
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• v.18 no.3
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• pp.277-293
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• 2008

We conducted a consensual, expansive, and successive study to compare cultural differences and similarities between Korean, Chinese and Japanese's Seasonal Festivals and Foods documentarily. It showed interesting results that the three countries had celebrated with similar meanings, and shared similar events and special foods. Seasonal Festivals happen throughout the year sequentially: the New Year Day, January $15^{th}$(first full moon festival), March $3^{rd}$(double three day), May $5^{th}$(double five day), July $7^{th}$(double seven day) and finally the Year Farewell Festival. While, the festival of a royal birthday of Buddha happens on April $8^{th}$ in both countries: Korea and Japan. There is also one of the big festivals called the harvest moon festival on August $15^{th}$, and this event celebrates with special foods both in Korea and China. On December $23^{th}$, it is a special day for both Chinese and Japanese, but they celebrate the day with different meanings to it. Three countries have a special seasonal event celebrated each other. Koreans have a special event called Sambok to overcome summer with special food during a middle of June to the beginning of July. Chinese have a special event for overcoming winter with soup on December $8^{th}$. Japanese have a special event with rice cake to safety on January $11^{th}$. On these seasonal festivals, it is different to note that two different kinds of calendars are used. The lunar calendar is used by Koreans and Chinese whereas the solar calendar is used by Japanese. Because of the similarity in Buddhism, and agricultural industry, and especially sharing Chinese Characters in words, these three countries have in common in many ways to celebrate Seasonal Festival, and it is very unique custom in the world. Nowadays; however, these traditional events and special foods are changing in more simplified version and almost disappearing in all three countries. Therefore, we suggest that the Seasonal Festivals and Foods should be more emphasized in flourishing and exchanging between Korea, China and Japan.